The Divine Seal of Allah

Question: Allah the Almighty mentions that the hearts of certain individuals have been sealed, and that for them is a severe punishment. If Allah has sealed their hearts, why are they still subject to punishment for their misdeeds? Please provide an explanation from a religious and theological perspective.

Answer: When an individual is presented with a clear and illuminated path, continuously urged to follow it, and informed of the divine blessings and rewards that await those who walk upon it, yet still chooses to reject this guidance, Allah the Almighty allows them to persist in their chosen course of darkness. The acceptance of their decision to remain on the path of disobedience is akin to the rebellion exhibited by Satan. This deliberate rejection of guidance results in the closing of the gates to divine illumination. The "sealing" of hearts, ears, and the veiling of sight indicates that the person has willfully chosen a path that causes them to be deprived of sound judgment, spiritual hearing, and the ability to perceive truth. Allah does not forcibly intervene to prevent their choice; rather, He allows them to follow their chosen path, effectively confirming their preference for misguidance. Consequently, such individuals are no longer capable of returning to the path of guidance. This explanation provides a theological understanding of the concept of divine sealing as mentioned in the verse. We now interpret this verse from a spiritual perspective. Those with an understanding of spirituality are aware that within all of creation, there are points where the life-sustaining light is stored. These points are not confined to humans but extend to angels, jinn, celestial bodies, plants, minerals, and animals. These points sustain the life of all beings, from the grandest of creatures like elephants to the smallest, such as ants. It would require an extensive discourse to explain how these points function in each of these entities—how they work in jinn, how angels are composed of these points, how they operate in mountains, and their mechanism in plants and grasses. Insha’Allah, a detailed explanation will follow at an appropriate time. For now, our focus is on humankind, as this verse "ختم الله على قلوبهم وعلى سمعهم وعلى أبصارهم غشاوة ولهم عذاب عظيم" is specifically directed towards them. Those who engage with Sufism and spiritual knowledge are familiar with these points, which are traditionally referred to as the six subtle faculties (latā'if). In the context of spirituality, these are referred to as the "Latā'if Sitta," or the six subtle faculties. An individual, either in isolation or collectively, navigates through these six points. According to the principles outlined in the Qur'an, these points can be systematically classified into three distinct spheres. The first sphere consists of two points, opening up two divergent paths for the individual: one leading toward corruption (shayṭānī) and the other toward divine mercy (raḥmānī). The second sphere acts as an intermediary, guiding the individual on the path of mercy. The third sphere represents the ultimate destination, where the seeker attains the gnosis (maʿrifah) of Allah. These three spheres are continually nourished by four divine lights channels. These three spheres are continually sustained by four divine channels. The spheres are three, and the channels are four. What is the source of these channels? Where do they originate, and why do they emerge? What kind of divine lights descend or ascend through these channels? How do the lights within the channels transform into thoughts, imagination, perception, and awareness? This is a long explanation. In short, one of these four channels nourishes the third sphere, where the paths of both wickedness and mercy are determined. If a person, despite encouragement, advice, and persuasion, persists in disobedience, indulging in stubbornness and rebellion, and chooses the path of darkness instead of the straight path, the first point in the third sphere becomes poisonous. This poison transforms it into a rotten wound. Within this point, a stench and foul odor emerge. While the two upper spheres continue to feed it in an attempt to sustain it, their mental connection or sympathy with the third point ceases. On the other hand, because the upper two spheres are entirely composed of light, radiance, delicacy, and fragrance, this putrid wound or point does not turn towards them. When it does not turn towards them, the path that leads one to the heavens, where one meets the angels and acquires the knowledge of Allah, is no longer visible, this concept is similarly expressed in the divine injunction: ختم اللہ علی قلوبھم و علی سمعھم و علی ابصارھم غشاوۃ و لھم عذاب عظیم, wherein Allah the Almighty directs humanity's attention to the matter at hand.

This principle is observable in everyday life. For instance, if even a minute amount of moisture collects beneath the cornea of the eye, it obstructs the transmission of the visual image to the mind, rendering the object before the eyes invisible. While the eye's physical structure and anatomical integrity remain intact, with the eyelids and ocular muscles functioning properly, and healthy blood circulation, the eye may outwardly appear in optimal health. However, the accumulation of moisture or what may be termed as filth or decay in the smallest fibers of the eye disrupts its ability to perceive, halting the visual process. A comparable analogy can be drawn from the case of a paralyzed hand. Though the hand may appear outwardly healthy, it remains motionless. The underlying cause of this immobility lies in the obstruction that arises between the brain's motor neurons and the hand, preventing the transmission of motor signals. Consequently, the hand is unable to respond to the brain's directives, resulting in the cessation of movement. Furthermore, if the connection between the brain and the hand is severed, the hand may become twisted, deformed, and eventually atrophy. Similarly, this concept extends to all the fundamental processes that govern human life. For instance, if the brain does not signal the need for nourishment, hunger will not manifest. If the neural cells responsible for bodily comfort lose their connection or weaken, the individual will be unable to sleep. These examples underscore the existence of a continuous cycle dependent on signals. As an individual receives specific signals, their life either progresses or regresses in accordance with these inputs. The point we referred to as a "decayed boil" is located at the site of the navel in the human body, often termed as the "self" or nafs. It has been previously established that every action, thought, perception, and emotion in human life operates along two opposing trajectories: one aligned with malevolence (shayṭān) and the other with divine mercy (rahmah). Similarly, the nafs (self) remains engaged in two continuous states: one connected to the darker forces of temptation and rebellion, and the other to the divine wisdom imparted through the Quran, which was revealed to the Prophet Muhammad (P.B.U.H.). When an individual allows these thoughts to take control and chooses the path leading to the demonic, the nafs adopts the corresponding traits and tendencies inherent in that path. These characteristics are reflective of the conscious decision made to align oneself with that trajectory. When an individual, through their volition and agency, consistently chooses the path of malevolence, it is inevitable that the experiences, sensations, and impressions related to this path will manifest in their life. A person who selects a path enriched with trees, flowers, greenery, and cascading waterfalls will naturally be immersed in the full spectrum of sensory pleasures that this path offers. The shade of trees provides physical relief, the scent of flowers enlivens the mind, the coolness of the green pastures soothes the eyes, and the clarity of the water from the waterfalls refreshes the body, inducing a profound sense of well-being and spiritual awakening. Conversely, an individual who opts for a path marked by dry, thorny trees and desolate landscapes will be immersed in an environment that is inherently harsh and unpleasant. The stagnant, foul-smelling waters along the way will inevitably affect their perception and experience. If the individual remains steadfast in their choice of this path, despite the potential for greater ease and vitality elsewhere, they will remain entrenched in a state of spiritual and existential decay, unable to experience the comfort, rejuvenation, and divine illumination that the alternative path offers. This phenomenon mirrors the condition of the nafs (self), or the "decayed boil," which exists as a locus of dual influences. Just as one path leads the individual toward spiritual growth and divine nourishment, the other entraps them in a cycle of disrepair, preventing them from experiencing the clarity, vitality, and divine tranquility that come from aligning with a higher, more enlightened path. The continuous engagement with the path of malevolence effectively obstructs the soul from receiving the nourishing influx of divine guidance and peace that is freely available to those who choose the path of mercy, light, and righteousness.

One aspect of the nafs is aligned with malevolence (shayṭaniyyat), while the other reflects divine grace, the very grace that Allah the Almighty bestows upon His chosen and esteemed servants. This second dimension within the human being is referred to as the qalb (heart) in traditional terminology. When an individual perceives life solely through the lens of material pursuits and transient pleasures, considering worldly indulgence as the ultimate purpose, their connection with Allah the Almighty begins to erode. As this divine relationship weakens, the link between the nafs and the qalb correspondingly diminishes. Put simply, a person who regards life as exclusively tied to worldly existence or material enjoyment gradually distances themselves from their Creator. Despite this, the qalb or conscience persistently attempts to redirect the person, signaling that the chosen path deviates from the path of those who have been graced with divine blessings. However, due to the individual’s obstinacy and attachment to worldly pleasures, they resist abandoning this self-destructive course. Consequently, the qalb and conscience eventually cease their efforts to guide the person toward the divine path. At this stage, the nafs embarks on a trajectory wholly oriented toward malevolence and spiritual degradation. The individual, through their volition and choices, fully adopts a mode of existence steeped in materialism and moral decay, embodying the characteristics of one severed from divine mercy and illumination. In doing so, the person becomes entrenched in a life defined by estrangement from Allah’s grace and proximity, embracing instead the attributes of a spiritually darkened existence shaped by shayṭaniyyat.

Since Allah the Almighty does not impose compulsion in religious matters and has granted every individual the autonomy to choose between the paths of religion and worldly pursuits, it is within His divine wisdom that persistent divine inspiration and the call to goodness may be disregarded. When, despite repeated guidance, it is brought before Allah that an individual is resolutely unwilling to tread the straight path, Allah the Almighty accepts their intention and choice. By accepting their decision to pursue the path of evil, Allah’s decree effectively negates the possibility of their walking the straight path. These individuals are those whom Allah has described as having their hearts sealed. It is important to understand that this sealing is not a result of enmity on the part of Allah, but rather the acceptance of the individual’s free will to persist on a path contrary to the divine will. Were Allah to reject this choice, the concept of free will itself would be called into question, thus conflicting with the Quranic affirmation that humans and jinn possess the liberty to choose between good and evil. Such a scenario would render the natural law inherently flawed. The concept of free will implies that a person must independently choose their own path. If Allah willed, no theft would occur in the world; if He willed, no murder would take place; if He willed, no person would remain in neglect of their prayers; if He willed, the very existence of Satan could be eradicated. However, the concept of free will would be undermined if Allah did not honor the individual’s choice. When an individual is unable, by their own will, to commit evil, they are likewise unable to choose the path of goodness. Their will to walk on the path of righteousness is also contingent upon this free will. The heart and conscience continually guide them toward recognizing the erroneous nature of their chosen path. However, if a person, despite knowing and understanding that the path they are following is wrong, persists in walking it, then Allah the Almighty accepts their choice. When Allah accepts an individual’s decision to follow the path of evil, it becomes impossible for them to revert to a state of humanity from their chosen path of malevolence. The Qur'an, in its discussions of creation, mentions various beings, including angels, jinn, humans, the earth, the heavens, and mountains, among others. In the case of humans and jinn, it is clearly stated that they have been endowed with free will. Unlike humans, however, the angels are not described as possessing free will, which is why they do not err, nor are they subject to judgment. The angels perform the tasks assigned to them without deviation. From the interpretation and elucidation of these verses, it becomes evident that the sealing of hearts or the veiling of the eyes is a consequence of Allah accepting the individual's choice to forgo the path of goodness in favor of evil. This divine acceptance implies that the person will no longer be inclined toward the righteous way but will continue to perceive their well-being in pursuing the path of wrongdoing. Similarly, this concept applies to the rise and fall of nations. When nations choose paths that lead to honor and greatness, they experience prosperity and success. Conversely, when nations choose paths that lead to disgrace, humiliation, and poverty, they fall into degradation. Such nations lose their sovereignty, becoming subjugated and reduced to beggary, wandering aimlessly, as the earth itself refuses to sustain them.

The numerical superiority of certain nations is so vast that, in comparison, the nations currently in positions of power appear almost negligible. However, when issues of dignity, prestige, authority, and sovereignty are considered, these seemingly superior nations present a picture of severe decline and vulnerability. A contemporary illustration of this imbalance can be observed in the contrast between Israel and the Muslim world. Despite Israel’s population of roughly 3 million and the Muslim population exceeding 1.8 billion, the numerical difference may seem disproportionate. However, the reality for Muslims today is akin to a wounded and powerless entity, a comparison that resembles the helplessness of a mere mouse in the face of overwhelming odds. This degradation is the result of a collective spiritual and moral decline, symbolized by the 'infected wound' within the Muslim world, as described in the Qur'an’s depiction of the Day of Judgment. This represents the profound impact of corruption within the collective spirit of a nation or community, leading to its eventual downfall."