What is the reason for the seal on the heart after apostasy ,Munafequn Surah Interpretation by Khamenei

ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ

That is because they believed and then disbelieved, so their hearts were sealed. Hence, they do not understand

Their hearts were sealed. This is an ironic expression; Not that they really took the same heart that is in a person's chest, which is called heart, sealed it; No, in Islamic works and Islamic teachings, they interpret the human soul and human insight and thoughtfulness, which is a collection of thoughts, emotions, motivations, and so on, as the engine of human movement. You know by heart that the brain is the power of thinking; Thought is human thought, emotion is one thing and feeling is another thing, all of these have an effect on human movement and human motivation; The collection of these together is called the heart in Islamic teachings. To say that so-and-so has a stone heart, so-and-so has a black heart, so-and-so has a bright and playful heart, includes all of these; It includes human thought, it includes human emotions, it also includes human spiritual feeling; The collection of these is called the heart, therefore, the true self of a human being, which is a collection of understanding, knowing, understanding, feeling, finding motivation, and a collection of all these, is called the heart. Don't imagine that this is the heart that is placed in the human chest, and it is the blood pump; No, this is not the meaning

So, what does it mean to seal the heart? That collection that I said, that is, the human me, that which is the collection of thoughts, feelings, motivations and the like, sometimes it is as if it is closed, as if it has no window to the world of existence or the outside world; Man does not understand anything, he does not feel anything; This is closure. You see a person giving a piece of advice, a person sitting there and when he hears this advice, he is affected, he sheds tears and cries; Someone is sitting, looking and wondering what is this crying, what is this shouting

For example, he sees a person in the face of advice, a truth of the facts of life, of social facts, and of human facts, a teacher or a professor expresses to a group, one looks, listens, understands and gets excited as if he is flying, enjoys and is impressed, [but] the other is not at all, as if nothing has been read to his ears, as if he has not heard anything. The Quran has a beautiful interpretation: As if his ears are heavy, there is a heaviness in his ears, as if he did not hear anything. The verses of the Quran are read, they are understood, they are expressed, you see when these verses are interpreted for a person, his faith increases, his interest increases, he is encouraged to act, he is encouraged to understand, he is influenced; another person is, as if you have read a word on a stone; You see two types of people. Of course, both types have intensity and weakness; It's not like everyone is not affected, it's hard-hearted; No, sometimes a person is in a situation where he is not very well prepared. It means that the state you had before hearing this word is effective. Once a person came from inside the mosque after praying or from the Quran meeting and came to the sermon, this is a kind of feeling. Once, for example, let's say he was watching a war movie,  and now he is listening to a sermon. This is a different kind. We should not forget those common and usual and current effects on the hearts and souls. Anyway, I wanted to explain

طبع علی قلوبهم

Sometimes, when the Quran is recited to a person, advice is given, a word of reckoning is given to a person, and the person gets it, accepts it and understands it

He takes, binds, understands, under the influence of understanding, with motivation and feeling,; At one time, this same person or another person said the same thing, the same tone for the same expression, as if he had not heard it at all; They say to him [but] as if he didn't understand, there is another place in the Quran about hypocrites that when verses of the Quran are recited, they say to each other: "Whose faith increased by reading these

ایکم زادته هذه ایمانا = "

It is as if this song and Quranic verses do not have the least effect on their hearts. So, طبع علی قلوبهم", that is, that state of feeling, thinking and understanding of man is taken and closed. The Quran compares this to stamping; It's like when an envelope, for example, is sealed and closed, nothing goes inside and nothing comes out. Its relationship with the world outside of itself is cut off. Sometimes human feelings, human reason, human understanding, the power of emotion and human feeling find such a state as if they are closed; No matter what they do, it will not boil, no matter what they do, this feeling will not come to life; It is such a situation. This is what the Quran says is the nature of the heart to seal the heart, so when we say- has been sealed on their hearts - it does not mean that they have really taken a seal and put a seal on their hearts; Such a slang term does not suddenly come to mind. The heart does not mean the heart that is in the chest, and the sealing does not mean the kind that you see in the envelopes that are stamped and varnished; Rather, both are ironies

that is, on that power of understanding, faith, sincerity, motivation, feeling, and human emotion, has been closed and freezed; This is called sealing of heart

In this verse, we read about the hypocrites that when they first believed, then their faith was taken from them and they became disbelievers. This is how it is. "= ذلک بانهم امنوا ثم کفرواThis is because they believed and then disbelieved: first they believed, then they disbelieved" . We read this in this verse. As I was reciting, I carefully looked at the verses of the Quran throughout the Quran, and I saw that this situation is depicted in many places in the Quran, and it is also a very dangerous thing, and we should be really afraid of it. Because we are a nascent Islamic society and our society has found a new birth, each one of us; The truth is that each of us has found a new birth. Even those who were believers before the revolution, were Muslims, were practical, were pious, were good, worshiped God and loved religion, after the revolution they found a new state, a new birth was born for them. Therefore, we are all new born; That is why we should pay attention to these Islamic teachings, those things that are related to the actions of a Muslim man, his manner, his behavior and his mental states, and we must protect ourselves from this situation

What is the reason for the seal on the heart after apostasy

One question is, why does this kind of heart happen to humans? First he was a believer, then he became an unbeliever, what does this disbelief have after faith that closes the human heart like this? what is it The answer is that in disbelief, after faith, there is a tendency towards material life and animal and sensual pleasures. After faith, that person tends to disbelief because he is occupied with material pleasures and attractions; There is no reason why human being after faith, he himself becomes a disbeliever; And I have found some cases in the Quran verses that I will read to you so that you notice that turning from faith to disbelief, in most cases. Or maybe it can be said in all cases - I am careful now; It is possible that motives other than this motive may be assumed and exist for him, I say that in most cases, in most decisive cases, it is due to the motive of worldliness; That is, the attractions of material life that gradually pulls a person from faith to disbelief

Now pay attention to a verse that is here; Of course, there are two or three consecutive verses that belong to Surah Nahl, from verse 106 to 108

 You can refer to the Quran and look at the translation of this verse and think about it. In this verse, it says: All those who disbelieve in God after believing in God, except those who are under pressure but their hearts are sure, for them is the wrath of God and a great punishment and torture. Mr. Ammar Yasir, when he was under pressure, declared his disbelief, while his heart was really a believer in God; So who are those who disbelieve in God after their faith? those who fill their hearts and chests with disbelief; It means that they really have a real tendency to disbelief. These people who became disbelievers like this after their faith, their wrath is on them from God. Well, the first is [torment]. And this is a great punishment; It is a great torment and torture for them. Of course, the real example and the perfection example of this great torture is in Hell and in the Day of Judgment, but in this world they also suffer. A person who becomes an apostate and returns from faith to disbelief has rules in Islam, and all these rules are torture and punishment for him. Why did they do this? Why do they suffer this torment

My meaning is here, the witness of my example is here. "ذلک بانهم استحبو الحیاه الدنیا بالاخره= This is why they loved the life of this world over the Hereafter"; It is because these people, who became disbelievers after their faith, loved and preferred the life of this world over the hereafter because of love. In general, the main factor that led them from faith to disbelief is this: attachment and love for this world and unwillingness for the spiritual and afterlife life and for the afterlife movement of human beings, and Allah does not guide the people of the disbelievers"; And that God does not guide people who disbelieve in blessings. These disbelievers blessed; God gave them the blessing of faith, they disbelieved, they did not appreciate this blessing, they did not keep faith in their hearts. Then he says

اولئک الذین طبع الله علی قلوبهم

The same kind of heart that we read in Surah Al-Munafequn is also present here. [He says:] These are those whom God seals on their hearts

"وسمعهم", on their ears, "و ابصارهم"; on their eyes; "

 و اولئک هم الغافلون=And they are all heedless

"; These are the ones who are oblivious; It means that no truth can be understood for them anymore. You know that faith has certain attractions., ordinary nature of a human being is naturally attracted to faith. In faith, there are attractions that attract every human being in the whole world, if for a moment he ignores material motives, selfishness, lusts and puts them aside; The nature of faith in God is this. The nature of faith in the Resurrection is that man, his normal nature is attracted towards faith. Faith is compatible with the human soul. All people want a support, all people want a hope, they want to have a spiritual and heart motive

And it is secured in faith; It is that people are usually rooted in faith. When these motivations and attractions attracted a person towards faith, then worldly life, egoism, ambitions, selfishness and lust made a person careless, again those motivations return a person very hard; Those initial attractions of faith will bring a person back to the path very, very difficult, or not at all; there are still those who became believers again after becoming disbelievers. That week, in that meeting when we were talking 

فلا یومنون الا قلیلا; These people who have this condition do not believe, except for a small number of people who do believe, but usually those attractions that first attracted a person to faith, after a person goes towards worldly desires, cannot longer attract him towards faith

An example of an apostasy

So what is the factor that causes a person to go from faith to disbelief according to this verse? Love the life of this world over the Hereafter"; Loving the world, being fascinated by the world and not giving up worldly pleasures; It was at the top of Islam, and it is still there today. If we look at ourselves, we will see that it is the same. During the reign of the second caliph, Umar bin Al-Khattab, one of the Ghashani rulers of the region of Sham was one of the kings of Ghassan; Jabla bin Ayham - He came to Madinah and became a Muslim, and he became very interested and he liked it very much. The same states that one sees in this Mr. Jabla bin Iham are the same states in us and in many others

One is observing the same situation. A religion has come and is Islamic and prophetic and leadership and believing people pray together, show sincerity together, give charity together, make Jihad together, make sacrifices. This is how things attract people. When a person sees that a number of people have come and are sacrificing themselves and making sacrifices, he is naturally attracted to faith; We also saw in our own society that the state of faith of the people and the interest of the revolutionaries had attracted people. Well, he came and was attracted and became a Muslim like other Muslims

By the way, it was the year when they were leaving to Mecca; The Muslims came, Mecca has a lot of attraction and beauty for a Muslim person. All the people together in the same clothes and in the same situation. He was circumambulating around the house of God in Masjid al-Haram and like the rest of the people, he was lip-synching and praying and saying zikr. One Arab stepped on the azaar of Jablah bin Iham, which means this limp that is tied around the waist, and this limp came off. This moment, he took his limp hand with his hand and looked at it with anger, both royal and Arab, when these two are mixed, a very difficult situation is created - he took his hand back. And he hit this Arab with a strong fist on the face, [then] he opened his mouth in anger, blood was pouring from the Arab's nose, the Arab grabbed him and said] Where are you going, let's go to, for example, the Caliph or the judge. Of course, it was difficult for him to come and the Arab would not let him go

, and this Mr. Jebele, a new Muslim, dragged the king, the prince, and the like before the caliph, the judge said that this was done in Tawaf like this in my nose [the judge] said that the ruling is very clear; The verdict is that this Arab should hit Mr. Jablah's nose in the same way. Jabaleh said with surprise, "In my nose?" He said yes in your nose

Whatever he thought and saw, this is not acceptable to him at all; On the one hand, it is a spiritual pain, on the other hand, when an ordinary Arab wanders through the desert in the nose of a kingdom; Does this mean that there is no difference between them? No matter what he thought, he saw that he couldn't bear such a thing at all, finally something came to his mind, it seemed like a prank; He said sir, is it possible to do this punishment tomorrow? They said to that Arab, do you agree that it will be tomorrow? He must allow this too. He said yes, we will leave tomorrow; I have to hit this [blow], it doesn't matter today or tomorrow; He said, "Well, sir, come tomorrow." He came and that night he packed his belongings and closed his suitcase and said, "We did not ask for this Islam " He came to the same side of Sham and Ghassan and said that we did not want this Islam! He Backed from Islam. This is an example; There are many such examples