A Map of the Divine Subtle Faculty - EXTRACT

6:37 PM | BY ZeroDivide EDIT

 Glossary

'Alam Ghayb: Unseen Realm

'Alam Shahada: Visible Realm

'Amal al-jawarih: Works of the limbs

'Amal: Action

‘Alam ‘amr: Realm of command

‘Alam Jabarut: Realm of the transcendental manifestation of divine commands

‘Alam khalq: Realm of creation

‘Alam lahu: Realm of Divinity

‘Alam malakut: Angelic realm

‘Alam mulk: Realm of dominion

‘Alam nasut: Realm of physical reality

‘Alim: Knower

‘Amal al-birr: Works of piety

‘Arif: Gnostic

‘Ayn al-yaqin: Certainty coming from direct observation or seeing

‘Ilm al-qulub: Knowledge of Hearts

‘Ilm al-yaqin: Certainty coming from knowledge

‘Ilm: Knowledge

A’ma: Blind, The antonym of basira

Ahl al-Haqq: The People of Truth

Ahl al-qulub: The People of Hearts

Akhfa: Super arcanum

Al-insan al-kamil: Perfected human being

Al-Wadud: The One who is best-loved

Amana: Divine trust

Aql: Intellect

Arbab al-qulub: Masters of Hearts

Arsh: Supreme Throne

Ashab al-qulub: Companions of Hearts

Asma al-Husna: The Most Beautiful Names, is used to refer to the ninety-nine

names of God

Awam: Common people

Awba: Turning to God in contrition

Baqa: Subsistence with God

Barzakh: Intermediate Realm between Visible and Unseen Realms

Basira: Eye of the heart

Basit: The Reliever

Bast: Openness

Batini: Inner, Esoteric

Buraq: The name of the horse-like creature that is said to have carried

Prophet Muhammad during his Ascension to Heaven

Dalala: Transgression or misguidance

Damara: Intellect, Intelligence

Damir: Mind, Secret thoughts

Dhikr al-qalbi: Recalling God with the heart

Dhikr: Remembrance

Dimagh: Mind

Dirayah tafsir: Commentaries

Diyq al-sadr: Inner suffering, stress, grief, sorrow and sadness

Fana: Annihilation in God

Fard: Religiously obligatory

Fasad: Corrupted, vitiated, perverted, marred, spoiled, deteriorated

Fayd: Ease

Fi’l: Action

Firar: To escape, the natural consequence of fear

Fitna: Putting a person through various trials to know fully or to

reveal the aspects that are unknown

Fuad: Inner heart

Ghadab: Anger

Ghishawa: Veil

Hadith Qudsi: Divine hadith

Hadith: Prophetic Tradition

Hal: State

Haqiqa al-insaniyya: Human Reality

Haqq al-yaqin: Certainty coming from direct experience

Haqq: Truth, a thing whose existence is so certain that it cannot be

denied

Hayba: The necessary condition of experiential knowledge such that

only those who know God can possess this kind of fear

Hayra: Experience of utmost astonishment

Hilm: Intellect

Hidaya: Guidance

Hijr: Intellect

Hijra: Emigration; The beginning of the Islamic calendar

Hiss: Feeling

Hubbat al-qalb: Grain of the heart

Ibtila: Retrieving mud or soil from the bottom of a well

Idh'an: Conviction

Idrak: Awareness

Ihata: Encompassing and understanding a topic in all its facets and

fields

Ihbat: Tranquillity and submission

Ikhlas: Sincerity

Ilham: Inspiration

‘Ilm laduni: Esoteric and spiritual knowledge

Iman: Belief

Inaba: A degree deeper and more comprehensive than tawba, or

repentance

Inaya: Providence

Inkishaf: The secret of the unseen is revealed to

Intibah al-qalbi: Awakening of the heart

Irada juz’iyya: Minor human will

Irada: Will

Irfan: Personal and accurate knowledge of the divine

Ishraq: Light shines in the heart

Islah: Correcting something and removing vice

Istiqama: Straightforwardness

Itmi’nan: Tranquillity

Jahiliyya: The Age of Ignorance

Jamil: The Beautiful

Jawhar: Jewel, substance

Ka’ba: God’s Sacred House

Kanz al- Makhfi: Hidden Treasure

Kashf: Discovery

Khafi: Arcanum

Khashya: Fear grounded in knowledge, weighted in calm and tranquillity

Khatir: Passing thought that occurs to the heart involuntarily

Khatm: Heart’s being sealed,

Khawf: Fear of punishment in return for something committed

Kürsi: Chest to the Divine Seat

Lataif al-khamsa: Five Subtle Faculties: Heart, Spirit, Secret, Arcanum and

Super-arcanum

Latifa rabbaniya ruhaniya: Subtle tenuous substance

Latifa: Subtle faculty

Lin: Soft

Lubb: Bosom

Lümme: Mark, insignia, stamp, point, evil suggestion and delusion

Ma’lumat: Information or knowledge.

Ma’rifat al-qulub: Gnosis of Hearts

Ma’rifa: Experiential knowledge

Mahabbat Allah: Love of God

Mahw: Spiritual annihilation

Makhafat Allah: Fear of God

Maqam: Station

Maqamat al-qulub: Stations of the Hearts

Masiwa: Used to refer to everything other than God

Masmu’: Acquired mind

Matbu’: Imprinted or innate mind

Mu’minun: Believers

Mudrik: Perceiver

Muhasaba: Self-criticism

Muraqaba: Self-supervision

Mushahada: Observation

Mustahab: Religiously recommended

Mutasawwifun: Sufis

Nafs al-natiqa: Reasoning or Articulating Soul

Nafs: Carnal soul

Naqshibandiyya: Sufi order

Nazargâh-i İlahî: Focus of God’s sight

Niyya: Intention

Nuha: Intellect

Nur: Divine light

Qabd: Contraction

Qabid: The Constrictor

Qalb: Heart

Qalb al-salim: Sound heart

Qast: Clear decision

Qudrah: Power

Qulub, Eqlab, Qilaba,‘Aqlub: Plural forms of Qalb

Qur’an: Holy Book of Islam

Qurbiya: Proximity to God

Quwwa al-qudsiya: Transcendental power

Rahba: To dread the realisation of one’s fears, escaping with all one’s

strength

Raja: Hope

Rayn: Heart’s being sealed

Rij'sa: Filth

Riqqat: Tender

Ruh: Spirit

Rusukh: Steeping in a topic and mastering

Sahw: Spiritual sobriety

Sakina: Serenity

Salih: Righteous

Samad: Self –Sufficient

Sayr u suluk al-qalbi: Journeying with the heart

Sayr u suluk: Journeying and Initiation

Shaghaf: Pericardium

Shahwa: Appetence

Sharh al-sadr: Chest’s opening and expansion by means of Divine light and

serenity

Sharh: Cutting opening, splitting, expanding the flesh and explaining a

vague or inexplicit expression

Shawq: Joyful zeal

Shirk: Associating partners with God

Shu‘ur: Consciousness

Sirr: Secret

Sū’: A worldly or incorporeal thing which causes a person grief and

sorrow

Subhan: All Glorified

Sulh: Peace

Sunna: The Prophetic Way

Suwayda’: The black dot

Tadabbur: Contemplation

Tafakkur: Reflection

Tafaqquh: Penetrating to the essence of a matter

Tafsir: Qur’anic exegesis

Taghut: Deities

Tahlil: Analysis

Taqlid: Purely blind imitation

Taqwa: Piety

Tarkib: Composition

Tasawwuf: Sufism

Tasdiq: Affirmation

Tawba: Repentance, turning to God due to wrongdoing or transgression

Tawhid: Divine unity

Tazakkur: Remembrance

Thabat: Steadfastness

Ulu al-albab: The People of Discernment

Wajal: Being afraid of punishment

Wajd: Ecstasy

Wajib: Religiously prescribed

Wakr: Deafness

Wali: Friend of God

Wicdan: Conscience

Wuquf: Full comprehension

Yaqin: The closeness or distance to certainty in knowledge

Zahiri: Outward

Zann: Presumption, doubt, suspicion

Zaygh: To be inclined, to swerve

Zulumat: Darkness



summary 

- The heart is depicted as the center of all emotions, as well as intellectual and spiritual faculties such as perception, consciousness, sensation, reasoning, and willpower.

- Gülen adopts a broad framework regarding the heart, considering it the core of perception, awareness, reason, and willpower, or as made up of these elements collectively.

- Utilization of these capacities by the heart in the correct way elevates a person to true humanity.

- It is the heart that is responsible for thinking, learning, knowing, perceiving, comprehending, understanding, feeling, and discerning.

- Although the heart, secret, and spirit may seem like separate spiritual components, they are actually interconnected dimensions of human spirituality.

- Gülen, following Nursi, often uses ‘heart’ along with ‘spirit’, suggesting synonymity but also highlighting the encompassing nature of the spirit over the heart and its faculties.

- Gülen’s writings show significant influence from Ghazali, especially in his adaptation of the latifa al-rabbaniya concept.

- Gülen is influenced by Ghazali generally and by Imam Rabbani specifically.

- Ghazali, despite his later focus on the heart, is primarily regarded as a theologian and thus considers the heart from a broad perspective.

- Ahmad Sirhindi (Imam Rabbani) is less concerned with descriptions for their own sake and more with guiding Sufi aspirants to spiritual growth via knowledge and refinement of the heart.

- Gülen synthesizes theological and Sufi perspectives, incorporating the approaches of both fields in his understanding of the heart.

- Gülen’s views relate closely to those of Nursi, Ghazali, and Sirhindi.

- Nursi views the heart from Ghazali’s perspective, elaborating on the heart as a Divine subtle faculty (latifa al-rabbaniya) and as the seat of love and knowledge of God.

- Gülen expresses similar ideas but also incorporates Imam Rabbani’s emphasis on the heart’s inner dimensions: secret, arcanum, and super-arcanum.

- Gülen’s primary contribution lies in providing detailed differentiation and explanation of the heart’s interrelated depths, expanding on the ideas of his predecessors.

- Synthesizing Ghazali and Imam Rabbani, Gülen presents an especially comprehensive vision of the heart.


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**General Conclusion Section:**

- The heart is a central theme in discussions of Sufism and Islamic spirituality.

- Its nature and function have interested Muslim scholars since Islam’s beginnings.

- The term’s vagueness in Qur’anic and Prophetic language points to its spiritual subtlety.

- Gülen observes that the term ‘heart’ is as complex and elusive as ‘spirit’ and ‘willpower.’

- Despite this, the heart’s nature is not completely inaccessible or unknowable.

- This study aims to explore the meaning and role of the heart in Islamic literature.

- The heart pertains to the human spiritual, not corporeal, dimension.

- This research can be seen as a thematic Qur’anic exegesis (tafsir) drawing general principles from scripture.

- Literally, qalb means “to invert, turn upside down,” and in Sufi terminology expresses human spiritual existence.

- The Qur’an employs several words for the heart (fuad, lubb, sadr), both singular and plural, reflecting the heart’s depth and layered structure.

- Just as the physical heart sustains physical life by pumping blood, the spiritual heart animates the soul.

- The heart is the center of perception, conscience, comprehension, feeling, intellect, and willpower, and is seen as the human’s essence.

- In Islamic belief, the heart is considered the jewel that responds to the Creator and is held accountable for a person’s actions.

- It is the arena where spiritual struggle between divine and satanic forces occurs, and the source of both peace and anguish.

- The heart’s states—sincerity, duplicity, mercy, anger, greed, goodness, and evil—reflect the entirety of human faculties.

- There is an intrinsic link between intellect, spirit, conscience, and heart; intellect is understood as a deeper dimension of the heart.

- There is no essential difference between wijdan (conscience) and qalb (heart), while ruh (spirit) envelops the heart.


- Another central point is God’s active interaction with the heart: He guides, purifies, contracts, and expands hearts, shaping belief and action.

- The heart’s orientation toward God leads to growth, while deviation results from misdirection of its changeable nature.

- The Qur’an describes states of the heart: believing and soft or unbelieving and hard, linking positive states to Godward orientation and negative states to deviation.


- Both classical and contemporary scholars have examined the heart.

- Ghazali defines the heart as a “Divine subtle faculty,” associating it with God and making it the direct addressee of the Creator.

- Ghazali likens the relationship of the heart to other faculties to that of a sultan to subjects or a commander to soldiers.

- The heart is neutral and subject to both angelic and satanic influences; remembrance of God is the means of resisting satanic promptings.

- The heart’s state depends on which attributes, angelic or satanic, predominate.


- Said Nursi also emphasizes the heart, echoing Ghazali’s terms and focusing on its dimensions of wijdan (conscience) and dimagh (mind).

- For Nursi, wijdan is where the heart’s feelings and perceptions manifest, and dimagh is where the heart’s thoughts and ideas occur.

- Nursi asserts the intellect is a dimension of the heart, reinforcing that a person is essentially formed by their heart.

- Nursi introduces the concept of the heart’s satanic center (lümme-i şeytaniye), where Satan whispers evil notions; this is his unique contribution.


- Gülen, by contrast, places more emphasis on the heart’s functions and explains them through modern, accessible metaphors (e.g., quarantine, stairway, laboratory).

- He concurs with Ghazali’s definition of the heart, but interprets latifa al-rabbaniya as the inner depth of the heart known as fuad.

- Gülen sees the heart as having further inner depths: fuad, shaghaf, sirr, khafi, and akhfa.

- He employs metaphors like observation point and laboratory, and uses terms such as sirr, khafi, and akhfa with his own interpretation, emphasizing the continual development of the heart.


- There is broad agreement among Ghazali, Nursi, and Gülen, with almost no major differences in their perspectives.

- Gülen’s distinct contribution is the detailed focus on the innermost layers of the heart, referencing Imam Rabbani more than his predecessors.

- Gülen thus builds an original and comprehensive map of the heart’s structure based on prior scholarship.


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**Main Contribution of the Thesis:**


- This thesis is the first major English-language work focused directly on the human heart in Islamic scholarship.

- While other studies highlight qalb’s importance and its role in Sufism, none have addressed the heart itself as the primary topic.

- The thesis synthesizes the broad legacy of the heart in Islamic literature, especially the views and influence of Ghazali, Said Nursi, and Fethullah Gülen, and presents them in a cohesive analysis.


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What are the main terms used in Islamic tradition to describe the heart and its related faculties?

Islamic tradition, particularly Sufism and Qur'anic exegesis, uses several terms to describe the heart and its various dimensions. The primary term is qalb, which is multi-faceted, encompassing the mind, thought, perception, and even the physical heart. It's considered the center of human existence, capable of both physical and spiritual functions. Prophet Muhammad's frequent oath, "By the turner of hearts!", highlights its significance as something constantly shifting and under divine control.

Other crucial terms include:

  • Fuad: Often considered synonymous with qalb or a specific dimension of it, fuad also refers to the heart, particularly in contexts emphasizing sight and understanding. The Qur'an uses it when discussing accountability for one's hearing, sight, and heart.
  • Lubb: Meaning the "essence of something" or its "most pure component," lubb represents the mind illuminated by divine guidance. Those possessing lubb are called "ulu al-albab" (People of Discernment), capable of sound reasoning and distinguishing between beneficial and harmful. It unites intellect, heart, and belief.
  • Sadr: This term refers to the breast or chest, and in a spiritual sense, it's the locus of expansion (sharh al-sadr) or contraction (diyq al-sadr) by divine will. It's the space where inclinations towards Islam or disbelief manifest, and it's also where feelings like sorrow and stress reside.
  • 'Aql: Translated as "reason" or "intellect," 'aql can be both innate (matbu') and acquired (masmu'). It is closely linked to knowledge and perception and is often synonymous with the heart in its capacity for understanding and discerning truth. It's the faculty that perceives knowledge and guides bodily activities.
  • Sirr: Meaning "secret," this is considered a deeper dimension or faculty of the heart, representing an initial observation point for "seeing" and knowing God. Sufi scholars, like Fethullah Gülen, liken it to a "telescope" for experiencing divine realities beyond names and attributes.

These terms highlight the intricate and profound understanding of the human inner world in Islamic thought, emphasizing the heart not merely as a physical organ but as the central spiritual and intellectual faculty.

How is the concept of the heart (qalb) understood in the Qur'an and Sunnah?

In the Qur'an and Sunnah (the teachings and practices of Prophet Muhammad), the heart (qalb) is understood as a pivotal and multi-dimensional entity, far exceeding a mere physical organ.

Firstly, the Qur'an uses qalb to denote mind, thought, and perception. Verses like "Surely in that is a warning reminder for anyone who has a heart (that is truly alive), and who gives ear (to the one conveying this reminder), with eyes able to see well" (26:89) link the heart directly to understanding and receptivity to divine messages. It's the seat of knowledge (ilm) and experiential knowledge (ma'rifa), where comprehension and discernment occur.

Secondly, the heart is considered the center of intention (niyya) and will (irada). The Prophet's famous saying, "Actions are judged according to intentions," underscores the heart's role in determining the moral value of deeds. God holds individuals accountable for what their hearts "earn" through intention (2:225). This implies that even unacted thoughts or inclinations, if deliberately brought to the heart, can lead to accountability.

Thirdly, the heart is profoundly under God's command and control. The Prophet's oath, "By the turner of hearts!", signifies its constantly changing nature and its ultimate dependence on Divine will. God knows the innermost secrets of hearts (64:4), can intervene between a person and their heart (8:24), and can expand or constrict the sadr (breast), influencing a person's inclination towards guidance or misguidance (6:125, 39:22). This highlights a dynamic interplay between human free will and divine decree.

Fourthly, the heart is viewed as a battleground for positive and negative influences. Angels plant "goodness, beauty and kindness" in the heart, while Satan actively assails it with "poisoned arrows," increasing weaknesses prone to wickedness. The heart's state — whether sound (qalb al-salim), heedless, or hardened — determines its receptivity to divine guidance and its moral uprightness. Sin and wrongdoing are believed to "corrode" or "seal" the heart, hindering its ability to perceive truth.

In essence, the Qur'an and Sunnah portray the qalb as the core of human spirituality, morality, and intellect, constantly in flux and directly linked to one's relationship with God and ultimate accountability.

What are the positive and negative qualities or states attributed to the heart in Islamic thought?

The heart, in Islamic thought, is capable of various states, both positive and negative, reflecting its dynamic nature and central role in human spiritual life.

Positive Qualities/States:

  • Sound Heart (Qalb al-Salim): This is a highly desired state, defined as a heart purified from all shortcomings, mischief, disbelief, rebellion, doubt, and shirk (associating partners with God). It is sincere in its relation to God and creation, free from spiritual calamities, and submitted to God's will. It is a heart at peace with religion.
  • Guidance (Hidaya): The heart is the recipient of divine guidance. "Whoever believes in God (truly and sincerely), He guides his heart." While humans exert effort with their partial willpower, ultimate guidance belongs solely to God.
  • Tranquillity (Sakina) and Steadfastness (Thabat): When the heart turns to God and engages in His remembrance (dhikr), it finds peace and rest. This tranquillity allows for steadfastness in faith and action, even amidst trials.
  • Purification (Tazkiya): The heart can be purified from spiritual ailments and adorned with virtues. This involves conscious effort to remove negative qualities and cultivate positive ones.
  • Belief (Iman), Knowledge (Ilm), Love (Mahabbat Allah), Remembrance (Dhikr), and Fear of God (Makhafat Allah): These are considered essential functions and states of a spiritually healthy heart. The heart is the center for knowing God, loving Him, constantly remembering Him, and maintaining a reverent fear of His majesty.
  • Certainty (Yaqin): A strong, firm belief in God and the truth of faith, where any possibility to the contrary is not entertained. It leads to a focus away from worldly ambitions and towards the Hereafter.
  • Tenderness (Riqqat): A heart that is responsive, compassionate, and receptive to divine signs.

Negative Qualities/States:

  • Swerving (Zaygh): The heart's inclination towards anything but belief, characterized by doubt, dissension, or deviation from the straight path. This can be a result of a person's own will.
  • Sealed (Khatm, Tab', Rayn): A severe negative state where the heart becomes impervious to truth and guidance. This sealing can be attributed to God's action in response to a person's persistent unbelief and willful wrongdoing.
  • Heedlessness (Ghafla): A state of spiritual unawareness or forgetfulness of God, often leading to a lack of accountability for one's actions.
  • Hardened (Qaswa): When the heart becomes unresponsive, unfeeling, and impervious to divine messages, likened to a stone. This can occur due to prolonged sin and turning away from God.
  • Corroded/Decayed: Sin and wrongdoing are depicted as "corroding" or "gnawing on the heart," leading to doubt and uncertainty in belief.
  • Constricted Breast (Diyq al-Sadr): A state of inner suffering, stress, or sorrow, often associated with misguidance or turning away from Islam.
  • Dominated by Carnal Soul (Nafs) and Satan: When the heart succumbs to lust, anger, greed, envy, and other negative desires, it becomes a "fortress" vulnerable to Satan's entry and influence, estranging it from God.

These states emphasize the constant struggle within the human heart and the crucial importance of conscious effort and divine grace in cultivating its positive dimensions.

What is the relationship between the heart, reason ('aql), and belief in Islamic tradition?

In Islamic tradition, the relationship between the heart (qalb), reason ('aql), and belief (iman) is deeply interconnected and often seen as unified, particularly through the concept of lubb.

Firstly, 'Aql is often considered synonymous with the heart in its capacity for knowledge and perception. Linguists and scholars like al-Ghazali, Ibn Manzur, and Zabidi have defined 'aql as the heart itself, or at least as an attribute of knowledge contained within the heart. It's described as "the jewel within human beings which perceives knowledge" and "the light located in the heart, through which right and wrong, truth and falsehood are known." This suggests that intellectual understanding and spiritual perception are not separate but operate through the same core faculty, the heart.

Secondly, 'Aql, in its innate form (matbu'), is the basis for accountability. One is born with this innate reason, and its lack relieves a person of accountability. However, the 'aql that is "reproached in the Qur’an for not being used properly" is the acquired 'aql (masmu'), implying that individuals are responsible for developing and utilizing their rational faculties to discern truth.

Thirdly, Lubb explicitly unites intellect, heart, and belief. Tirmidhi and al-Kashani describe lubb as "the mind illuminated with divine guidance" and "the mind freed from imagination and delusion and illuminated with Divine light." A mind that has not discovered God is considered "something other than lubb," directly associating lubb with belief. This means that true, discerning intellect (lubb) is inherently linked to faith and understanding God, distinguishing it from mere rational thought. The Qur'an states that "those are the ones whom God has guided, and those are the ones who are people of discernment (ulu al-albab)."

Therefore, reason is not merely a cognitive function but a spiritual faculty rooted in the heart. When illuminated by divine guidance, it becomes lubb, leading to profound understanding, discernment, and ultimately, true belief. A mind or heart that fails to use its rational and perceptive capacities correctly is described as turning away from God and becoming hardened or sealed. This holistic view emphasizes that authentic belief is not blind faith but an informed conviction arising from a heart and intellect aligned with divine truth.

How does divine will and human free will interact concerning the state and guidance of the heart?

The interaction between divine will and human free will concerning the state and guidance of the heart is a central theological discussion in Islam, characterized by a dynamic balance.

Firstly, it is unequivocally stated that the heart is ultimately under God's control. The Prophet Muhammad's frequent supplication, "O Turner of hearts, make my heart firm upon Your religion," and the saying that the heart is "between the two Fingers of the All-Merciful; He turns it from state to state," emphasize God's absolute sovereignty over the heart. God knows what hearts conceal (40:19), intervenes between a person and their heart (8:24), and can expand or constrict the sadr (breast), leading to guidance or misguidance (6:125).

However, alongside this divine control, human beings possess their own partial or particular willpower (irada juz'iyya) and intention (niyya). The sources emphasize that the heart, with its dynamics of irada, qast (clear decision), and niyya, is "both free and accountable for its actions in the eyes of God." This means that while God creates the outcome, a person's inclination and will are the preceding causes. As Ali Ünal states, "A person wills and acts, and God creates. Creating human deeds means giving 'external' existence or reality to human will and human actions."

This leads to a nuanced understanding:

  • Guidance (Hidaya): While "hidaya belongs purely and solely to God," human beings are "enjoined to exert effort with their particular or partial willpower in the way of attaining guidance." Those who strive are considered to have asked God to guide them. God's universal will is never overlooked, yet human effort is a prerequisite.
  • Misguidance/Sealing of the Heart: Similarly, the negative states like the heart becoming "sealed," "hardened," or "swerving" are ultimately attributed to God's creation, but they are presented as a consequence of the individual's own choices and persistent unbelief. The individual's "will" to sin or disbelieve is the active cause, and God then "creates that sin" or seals the heart in response to their persistent inclination. This is not arbitrary but a consequence of their chosen path.
  • Responsibility for Thoughts: Even fleeting thoughts (khawatir) and inclinations can make a person accountable if they are brought to the heart through their own willpower, even if not acted upon.

In summary, divine will encompasses everything, but it is not deterministic in a way that negates human agency. God's interventions, whether guiding or sealing hearts, are often presented as responses to the directions individuals choose with their free will and intentions. Human beings are thus both under God's ultimate command and morally responsible for the state of their hearts and their actions.

What is the role of remembrance (dhikr) and knowledge of God (ma'rifa) in purifying and nurturing the heart?

Remembrance (dhikr) and experiential knowledge of God (ma'rifa) are fundamental practices in Islam, particularly Sufism, for purifying, nurturing, and elevating the heart.

Role of Remembrance (Dhikr):

  • Heart's Tranquillity: The Qur'an explicitly states, "Oh, by God’s remembrance, hearts find rest and tranquillity" (13:28). Engaging in dhikr Allah (remembrance of God) brings serenity and peace to the heart, calming its agitations and anxieties.
  • Overcoming Forgetfulness: Dhikr essentially means overcoming forgetfulness of God. It ensures that God's majesty and encompassing knowledge are always present in one's consciousness, preventing heedlessness (ghafla).
  • Protection from Satan: The sources state that the doors Satan uses to assault the heart (like lust, anger, greed) can be "tightly shut through remembrance of God." When dhikr fills the heart, it leaves no room for satanic whisperings and deceptions, strengthening the heart against evil inclinations.
  • Spiritual Progress: Different degrees of dhikr exist, from verbal recitation to the heart's constant awareness of divine provisions. It is a continuous practice that refines the heart's state, leading to increased awareness and presence with God.
  • Central Function of the Heart: The heart's ability to turn towards God is its "most important function," and dhikr is the primary means through which this turning is actualized.

Role of Knowledge of God (Ma'rifa):

  • Experiential Understanding: Ma'rifa is not merely intellectual knowledge (ilm) but an "experiential knowledge" of God. It involves using one's conscience and inquiring into the mysteries of existence to attain a deep, intuitive understanding of the divine.
  • Purpose of Human Creation: The sources state that humans were created to bear the "Divine Trust," which is experiential knowledge and divine unity (tawhid). The heart, in its original constitution, is "fitted for and capable of bearing this trust." Ma'rifa unlocks this inherent capacity.
  • Heart's Capacity for Observation: Scholars like Fethullah Gülen describe the heart as having deeper dimensions, such as sirr (secret), which act as "telescopes" or "observation points" for perceiving God beyond His names and attributes, allowing for a unique and direct "seeing" of God.
  • Guiding Life: Ma'rifa influences one's entire life. A person's "God, so to speak, is a God Who they can know and recognise" according to the degree of their belief and ma'rifa. This profound knowledge shapes their relationship with the Lord in accordance with their capacity.
  • Reaching the Perfected Human Being (Al-Insan Al-Kamil): Ma'rifa is considered a very important mission in Sufi terminology for enabling a person to reach the station of "al-insan al-kamil," indicating its role in human spiritual perfection.

In essence, dhikr keeps the heart actively engaged with God, purifying it from worldly distractions and negative influences, while ma'rifa deepens the heart's understanding and perception of God, leading to a profound, experiential connection that is central to spiritual growth and human perfection.

How does the concept of "khawatir" (passing thoughts) relate to accountability and the influences on the heart?

The concept of khawatir (plural of khatir), referring to "the passing thought that occurs to the heart involuntarily and the opinion, thought and that which is remembered as though moving within the heart," is crucial in understanding accountability and the influences on the heart.

Here's how it relates:

  • Sources of Khawatir: The sources identify several factors as the "source of khawatir," including God, angels, the Jinn, Satan, and the external environment. This means that thoughts and imaginations entering the heart can originate from various internal and external prompts.
  • Involuntary Nature: Khawatir are initially involuntary. They are "passing thoughts" that occur to the heart, implying they might not be actively willed or invited by the individual.
  • Accountability and Willpower (Irada): A key point is that initially involuntary thoughts generally fall "outside the realm of responsibility." However, accountability arises when a person chooses to entertain or act upon these fleeting inclinations. The text states that "even those thoughts and fleeting inclinations which a person brings to their heart through own their willpower, despite not being represented in action, can make a person accountable." This highlights the crucial role of irada (willpower) in transforming an involuntary thought into something for which one is responsible. If one wills to accept or dwell on a negative khatir, it moves into the sphere of accountability.
  • Angelic vs. Satanic Influence: The heart is described as a battleground for khawatir. Positive inclinations are "planted, or left in the heart... by the angels," leading to goodness and beauty. Conversely, Satan constantly "assails" the heart, firing "poisoned arrows" of temptation and increasing weaknesses prone to wickedness. Khawatir can, therefore, be divine inspirations or satanic whisperings.
  • Shaping the Heart: The heart's engagement with khawatir ultimately shapes its state. If a person chooses to reject satanic promptings and strengthen their innate inclination to goodness, they can purify their heart. If they give in to negative khawatir, the heart becomes estranged from God and may become a "helper to Satan."

In essence, khawatir represent the constant influx of thoughts and inclinations into the heart. While the initial appearance of a thought is not always under one's control, the decision to engage with it, dwell on it, or act upon it, is a matter of willpower, and this is where accountability begins. This emphasizes the continuous internal struggle and the importance of conscious discernment and choice in maintaining the heart's purity and alignment with divine will.

What is the significance of the heart as the "Focus of God's Sight" (Nazargâh-i İlahî) and the "jewel" (jawhar) of the human being?

The characterization of the heart as the "Focus of God's Sight" (Nazargâh-i İlahî) and a "jewel" (jawhar) holds profound significance in Islamic spirituality, highlighting its unique value and central role in human existence.

As "Focus of God's Sight" (Nazargâh-i İlahî):

  • Divine Attention and Consideration: The Prophet Muhammad's saying, "Assuredly, God does not consider your bodies, nor your appearances. Rather, He considers your hearts," directly establishes the heart as the primary object of divine attention and evaluation. This means that inner spiritual states, sincerity, intentions, and belief within the heart are far more important to God than outward physical appearance or worldly status.
  • Recipient of Divine Light and Guidance: Since God "considers" the heart, it implies that the heart is the locus where divine light (nur) and guidance manifest. A pure, believing heart is more receptive to this divine illumination.
  • Basis for Recompense: God's treatment of human beings is "in relation to the state of their heart." Those who hold "attitudes and feelings of which God will approve, they will receive its return in this world and the next in a manner in which they will be pleased." This reinforces the idea that the heart's condition determines one's ultimate destiny and divine favor.
  • Motivation for Self-Review: The emphasis on God's knowledge of the heart serves as a constant reminder for individuals to "constantly review themselves, spiritually as well as materially, and living in a controlled and careful manner." Knowing that God sees and knows all that lies in the bosoms motivates inner purification and vigilance.

As a "Jewel" (Jawhar):

  • Essence and Value: The term jawhar literally means "jewel" but also refers to "substance" or the most valuable and essential component. Calling the heart a jawhar underscores its immense intrinsic worth and its position as the core of the human being. It implies that the heart is the most precious faculty a person possesses.
  • Functional and Complex Structure: The text describes the heart as a "very multi-functional and highly complex structure." This complexity points to its diverse capabilities, encompassing knowledge, willpower, feeling, perception, and serving as the seat of various spiritual stations (maqamat).
  • Encompassing Reality of Human Being: Imam Rabbani views the heart as a jawhar that expresses the "’alam-i amr, or the 'world of command', and the encompassing reality of the human being." This means the heart is not merely a part of a person but represents the totality of their spiritual essence and their connection to the divine command.
  • Muhit and Muhat: The heart is described as God's muhat (that which is encompassed by God's knowledge and power) and the human being's muhit (that which altogether envelops, directs, and governs all their faculties). This dual nature signifies its dependence on God while being the central governing force within the human.

In summary, the heart as "Nazargâh-i İlahî" signifies its unique status as the direct object of divine attention and evaluation, emphasizing the importance of inner sincerity and spiritual state. As a "jawhar," it is recognized as the most valuable, essential, and complex faculty of the human being, embodying their spiritual reality and connection to the divine.

How do scholars like Ghazali and Gülen describe the functional aspects and dimensions of the heart?

Scholars like al-Ghazali and Fethullah Gülen offer detailed insights into the functional aspects and dimensions of the heart, emphasizing its complexity and multifaceted role beyond a mere physical organ.

Al-Ghazali's Descriptions:

  • Heart as a "Fortress": Ghazali famously describes the heart as a "fortress," with Satan being an "enemy wanting to enter that fortress, take possession of it and dominate it." This analogy highlights the heart's vulnerability to evil influences and the need for constant vigilance and protection.
  • "Armies of the Heart": He categorizes the heart's functional aspects into "three classes of the armies of the heart." These include:
  • Inciters/Instigators: Divided into those that incite towards "profitable and suitable" things (like shahwa or appetence) and those that ward off "harmful and destructive" things (like ghadab or anger). The sum of these impulses is irada (willpower).
  • Power of Action: The faculty that enables the actual execution of intentions and desires.
  • Power of Perception/Knowledge: The faculty responsible for gaining knowledge and understanding.
  • Receptivity to Pure and Murky Waters: Ghazali describes the heart as "like a sea into which the purest, clearest waters flow and the dirtiest, murkiest waters are emptied." This metaphor illustrates the heart's capacity for both good and evil, reflecting the constant influx of angelic inspirations and satanic whisperings.
  • Centre of Command: He implies the heart's governing role over the body, stating that "the material and immaterial bodily limbs and organs in much the same way carry out the heart’s orders." This portrays the heart as the command center for all human actions and dispositions.

Fethullah Gülen's Descriptions:

  • "Repository" of Ma'rifa: Gülen sees the heart as inherently created with the capacity for ma'rifa (experiential knowledge of God). He describes it as a "repository" that can be filled by activating its deeper dimensions.
  • "Telescopes" and "Binoculars" of Observation: Gülen introduces unique analogies to describe the heart's deeper perceptive faculties. He likens sirr (secret), khafi, and akhfa (more hidden and most hidden dimensions) to progressively increasing "telescopes" or "binoculars."
  • Sirr (Secret): The smallest "telescope" and the first observation point, through which the heart can "see" God "beyond even His names and attributes." He describes sirr as a "system" that needs to be "worked" or "mobilized" to fulfill its mission of observing God.
  • Khafi and Akhfa: These are increasingly powerful "telescopes" for deeper observation of God's presence and essence, beyond the horizons accessible by sirr.
  • "Point of Observation": Gülen uses expressions like "Horizon of Observation," "gaze," and "binoculars" to emphasize the heart's primary function as the organ that perceives and witnesses divine realities.
  • Unified Dimensions: While recognizing distinct "dimensions and depths of human spirituality" like sirr, qalb, and ruh, Gülen suggests that these should be viewed as "different parts of a single whole," all working towards the perfection of knowledge of God.

Both scholars emphasize the heart not as a static entity but as a dynamic, complex spiritual organ with immense potential for perceiving divine truths and governing human conduct, constantly influenced by internal and external forces.

I. Overview of Key Terms Related to the Heart

This section will introduce the various terms used in Islamic tradition to refer to or describe aspects of the "heart," clarifying their distinct meanings and interconnectedness.

  • Qalb (Heart): The most frequently used term, encompassing the mind, thought, perception, and the physical heart. It's considered the center of human perception, feeling, and the essence of one's corporeal and ethereal existence.
  • Fuad (Heart): Often used interchangeably with qalb, or as a dimension of the heart possessing its qualities, particularly linked to sensory perception and understanding.
  • Lubb (Essence/Mind): The purest component or essence of something. It signifies a mind illuminated with divine guidance, leading to discernment between beneficial and harmful. It unites intellect, heart, and belief. "Ulu al-albab" refers to "People of Discernment."
  • Sadr (Breast/Chest): Refers to the physical front section of the body, but also metaphorically to the seat of emotions, attitudes, and the starting point for thoughts and feelings. Its expansion (sharh al-sadr) is associated with guidance towards Islam, while constriction (diyq al-sadr) indicates being led astray.
  • 'Aql (Reason/Intellect): The power of gaining knowledge, or the knowledge acquired through this means. It has innate (matbu') and acquired (masmu') components. Often synonymous with the heart, especially as the "jewel within human beings which perceives knowledge."
  • Hilam: Closely related to 'aql, meaning "holding the carnal self under control," and associated with mildness in temperament, self-possession, and steadfastness.
  • Sirr (Secret): A faculty and dimension of the heart, described as a "telescope" or "binocular" through which the heart can observe God, even beyond His names and attributes. It is the smallest and first observation point for the heart's innate capacity to 'see' God.
  • Khafi (Arcanum): A deeper dimension of the heart, accessed after effective use of the sirr telescope, allowing for even more profound observation of God.
  • Akhfa (Super Arcanum): The deepest dimension, representing the most profound level of experiential knowledge and observation of God.

II. Functions and Attributes of the Heart

This section delves into the multifaceted roles and characteristics of the heart within the Islamic framework, including its divine connection, cognitive functions, and states of being.

  • Center of Command: The heart is the ultimate commander, with physical and immaterial limbs carrying out its orders. Its righteousness or corruption directly impacts a person's deeds.
  • Center of Knowledge ('Ilm and Ma'rifa): The heart is the primary locus for knowledge.
  • Ma'rifa (Experiential Knowledge): A "special knowledge" acquired by using one's conscience and inquiring into the reality of things, leading to understanding God. It is an action of the heart involving reason, understanding, perceiving, and feeling.
  • Yaqin (Certainty): A strong, firm belief or conviction in the truth of fundamental beliefs, excluding any possibility of doubt. It redirects attention from worldly ambitions towards the afterlife.
  • Willpower and Intention (Irada and Niyya): The heart is the seat of willpower (irada) and intention (niyya).
  • Irada: The inclination or decision to do or not do something. When attributed to God, it means "to rule" or "to judge."
  • Niyya: The focused intention and resolve at the commencement of an action, encompassing planning, desiring, and resolving. Actions are judged according to intentions.
  • Seat of Feelings and Emotions: The heart is the origin of inclinations and leanings, both positive (goodness, beauty, kindness, generated by angels) and negative (evil, susceptible to Satan's influence).
  • Khawatir: Passing thoughts that occur involuntarily to the heart, influenced by God, angels, jinn, Satan, and the environment.
  • Wajal, Khawf, Khashya, Rahba: Terms for fear, expressing various nuances from trembling upon remembrance to dreading the realization of fears.
  • Divine Trust (Amana): The heart is capable of bearing the "trust of Allah," which includes experiential knowledge and divine unity (Tawhid).
  • Battleground of Good and Evil: The heart is a "fortress" susceptible to Satan's attacks (lust, anger, greed, etc.), which can be repelled by remembrance of God. It constantly wavers between angelic and satanic influences until one becomes dominant.
  • States of the Heart:Sound Heart (Qalb al-Salim): A heart purified from shortcomings, free of disbelief, rebellion, doubt, and attachment to anything other than God; sincere and submissive to God (taslimiyya) and at peace with religion (salam).
  • Heedless Heart: A heart that is not mindful of God, leading to spiritual decline.
  • Hardened Heart (Qaswa): A heart that becomes insensitive to divine signs and guidance, often due to sin and wrongdoing.
  • Sealed Heart (Khatm, Tab', Rayn): A state where the heart, ears, and eyes are closed off from truth and guidance due to persistent unbelief and sin. This is attributed to God as a consequence of a person's own will and actions.
  • Swerving Heart (Zaygh): A heart that deviates or turns away from guidance, often towards doubt or disbelief.
  • Tranquility (Sakina): The state of peace and rest that descends upon the heart through the remembrance of God.
  • Steadfastness (Thabat): The firmness of the heart in belief and adherence to truth.
  • Purification: The process of cleansing the heart from negative qualities.

III. Divine Interaction with the Heart

This section explores how God interacts with and influences the human heart, emphasizing divine knowledge, intervention, and guidance.

  • God's Knowledge of the Heart: God is All-Knowing (Al-‘Alim), aware of everything hidden and open, including all that lies in the "bosoms" (hearts). This awareness encourages self-review and careful living. God considers the heart, not just external appearances.
  • Intervention between a Person and Their Heart: God can intervene between a person's desires and their actions, preventing them from realizing sinful proclivities. This intervention highlights God's ultimate command over the heart and the importance of God-consciousness.
  • Expansion and Contraction of Sadr: God expands the "breast" (sadr) for those He wills to guide to Islam (sharh al-sadr) and constricts it for those He wills to lead astray (diyq al-sadr). While expansion is directly associated with God, constriction is often linked to human actions leading to disbelief.
  • Guidance (Hidaya): Guidance belongs purely and solely to God. Human beings are enjoined to exert effort with their willpower to attain guidance, but ultimately, it is God's universal will that ensures one reaches and maintains hidaya.
  • Leaving in Heedlessness and Hardening: When individuals persist in sin and unbelief by their own will, God allows their hearts to become heedless or hardened, creating the consequence of their choices. This "sealing" is literal, not figurative, reflecting the principle that God creates what humans will.
  • God's Command over the Heart: The heart is entirely under God's control, "between the two Fingers of the All-Merciful," constantly turned from state to state by divine will. Despite this, humans possess free will (irada, qast, niyya) and are accountable for their actions.

IV. Sufi Perspectives on the Heart

This section highlights the specialized understanding and emphasis on the heart within Sufism, including its deeper dimensions and journey towards God.

  • Heart as a "Jawhar": Sufis view the heart as a jewel or substance (jawhar) with a highly complex and functional structure, capable of encompassing the Divine Seat (Arsh) and the entire human being.
  • Dimensions of Human Spirituality (Sirr, Ruh, Khafi, Akhfa): Sufi masters like Imam Rabbani emphasize distinct dimensions of human spirituality, including sirr (secret), ruh (spirit), khafi (arcanum), and akhfa (super-arcanum), which are understood as progressively deeper "observation points" for knowing God.
  • Journeying with the Heart (Sayr u Suluk al-Qalbi): Sufism emphasizes a spiritual journey focused on purifying and developing the heart to achieve experiential knowledge (ma'rifa) and closeness to God (qurbiya).
  • Focus of God's Sight (Nazargâh-i İlahî): The heart is considered the focus of God's sight, underscoring its immense value and importance in a person's relationship with the Divine.

Detailed Timeline.

Early Islamic Period (7th Century CE)

  • Prophet Muhammad's Sayings (Pre-632 CE):
  • Prophet Muhammad frequently uses the oath "By the turner of hearts!" and "O turner of hearts!" using the word muqallib, emphasizing God's control over the heart (qalb).
  • He also states that "Actions are judged according to intentions," highlighting the importance of niyya.
  • Narrations from 'Abd Allah b. Mas’ud suggest that in the early years of Islam, the Companions faced challenges and felt the weight of religious commands, which led to a "hardening of hearts" that God subtly admonished.
  • 'A’isha narrates that the Prophet frequently made supplications at night, asking God not to let his heart swerve after being guided and for increased knowledge and mercy.
  • Muhammad answers 'A’isha's question about the meaning of wajal (trembling of the heart) as believers performing prayers, fasting, and giving charity, yet still trembling with trepidation that their worship might not be accepted.
  • Ali (d. 40/660): The fourth caliph and cousin of Prophet Muhammad, Ali divides the mind ('aql) into two components: matbu' (innate) and masmu' (acquired).
  • ‘Abd Allah B. ‘Abbas (d. 68/687): Known as the Interpreter of the Quran and the Scholar of the Community, he indicates that God's admonition of the Muslims for hardening of hearts occurred in the thirteenth year of Islam.

Classical Islamic Period (8th - 13th Centuries CE)

  • Abu Husayn al-Nuri (flourished 9th Century CE): In his work, Maqamat al-Qulub (Stations of the Hearts), he examines the terms qalb, lubb, sadr, and fuad.
  • Abu Sa'id al-Kharraz (d. 277/890): Focuses on the term qalb in his Kitab al-Sidq.
  • Hakim al-Tirmidhi (d. 320/932):
  • Examines qalb and analogous terms in al-bayan al-farq bayn al-ṣadr wa-al-qalb wa-al-fu'ad wa-al-lubb.
  • Views lubb as analogous to the light of seeing in the eye, the light of a lamp's wick, and the hidden oil within a walnut kernel. He also describes lubb as the mind illuminated with divine guidance, directly associating it with belief, uniting intellect, heart, and belief.
  • His descriptions of the expansion and contraction of sadr are presumably referenced from Qur’anic verses (6:125 and 39:22).
  • Dhu al-Nun al-Misri (d. 245/860):
  • One of the early Sufis.
  • Describes the "fact of knowing" (ma'rifa) as "the human being’s attaining the mystery by using the most luminous lights that are granted to them." Implied in 'mystery' is God Himself.
  • Describes the state of a person possessing ma'rifa as one of loneliness, even in company, emphasizing a sacred loneliness with God.
  • When asked about the ultimate fate of a person with experiential knowledge, he responds, "To become as he (sic) was, where he was, before he came into being," referencing a pure, innocent state in the realm of spirits.
  • His descriptions of certainty (yaqin) include "severing short-lived worldly ambitions and hopes," leading to wisdom and consideration of consequences, thus directing attention away from the world and towards death and the afterlife.
  • Muhyi al-Din ibn al-’Arabi (d. 638/1240):
  • A renowned Sufi personality.
  • States that "Truth changes from one state to another, taking on various semblances and characteristics" in his interpretation of a verse, implying that "thought is a limitation" as the mind limits truth to a single quality.
  • In interpreting a verse (13:28), he gives prominence to the concept of dhikr Allah (remembrance of God), broadening its meaning to include recitation of the carnal self (tongue and thinking about provisions) and the heart's recitation.
  • Maintains that the heart is expansive enough to embrace the Arsh (Divine Seat), the carnal self, and everything within or outside space.
  • Razi (d. 606/1209): A classical Qur’an commentator, he maintains that hilm (forbearance) and 'aql (reason) are synonymous, meaning "holding the carnal self under control."
  • Baydawi (d. 684/1286): An exegete who, along with Alusi, contributes to the interpretation of God's intervention between a person and their heart.

Late Classical/Early Modern Islamic Period (14th - 18th Centuries CE)

  • Abdurrazzaq al-Kashani (d. 730/1329): Describes lubb along similar lines as Tirmidhi, connecting it to belief and defining it as "the mind freed from imagination and delusion and illuminated with Divine light."
  • Ibn Manzur (d. 710/1311): A linguist who defines 'aql (reason) as the heart.
  • Sharif Jurjani (d. 816/1413): Defines the mind with various meanings that overlap with the heart, such as the jewel that regulates the body, perceives reality, and discerns unseen and apparent through observation; and the light in the heart that knows right and wrong, truth and falsehood.
  • Imam Rabbani (Shaykh Ahmad Sirhindi, d. 1033/1624):
  • Does not concur with Sufis like Ibn al-'Arabi on the heart's expansive nature.
  • Views the heart as a jawhar (substance or jewel) expressing the ’alam-i amr (world of command) and the encompassing reality of the human being.
  • He is credited with considering sirr, qalb, and ruh as different dimensions and depths of human spirituality, assigning them specific missions within Sufism.
  • Shah Wali Allah al-Dihlawi (d. 1175/1762): Describes the mind as "the thing through which, by means of the senses, a person’s feeling love and enmity, choice and resolve are realised."
  • Zabidi (d. 1205/1791): A linguist who defines 'aql (reason) as the heart.

Modern Period (19th - 21st Centuries CE)

  • Alusi (d. 1269/1853): An exegete who, along with Baydawi, contributes to the interpretation of God's intervention between a person and their heart.
  • Abdullah Draz (d. 1377/1958): Egyptian Qur’anic scholar whose observations on niyya (intention) state it is the focus of irada (will) directed to an action, denoting a virtually unchanging decision and resolve at the action's commencement, involving planning, desiring, and resolving.
  • Muhammad Asad (d. 1414/1992): Concurs with the view that God intervenes "between a man's desires and the outward action that may result from those desires, indicating that God can turn man away from what his heart urges him to do."
  • Hamdi Yazır (flourished early 20th Century): Considers the mind a divine light whose substance is in the heart and spirit, and whose radiance is in the intellect, perceiving things beyond intellect.
  • Fethullah Gülen (b. 1941):
  • A contemporary scholar who examines ma'rifa (experiential knowledge), attributing to it "special knowledge" acquired by "using one's conscience and inquiring."
  • Likens the deeper dimensions of the heart (secret, arcanum, super-arcanum) to telescopes and binoculars with increasing diameters, with sirr (secret) being the smallest and first observation point for "seeing" God.
  • Defines sirr as a "faculty and dimension of the heart" and a "system" that needs to be "worked" to fulfill its mission, enabling observation of God beyond His names and attributes.
  • Emphasizes the heart's function as God's muhat (that which is encompassed) and the human being's muhit (that which encompasses), highlighting its value and God's treatment of humans based on their heart's state.

Cast of Characters

Prophet Muhammad: The central figure in Islam, whose frequent oaths and supplications highlight God's control over the "turner of hearts." His teachings emphasize the importance of intentions (niyya) in judging actions and the heart's condition in relation to worship and accountability.

Ali (d. 40/660): The fourth caliph and cousin of Prophet Muhammad. He contributed to the understanding of the mind ('aql), distinguishing between innate (matbu') and acquired (masmu') reason.

‘Abd Allah B. ‘Abbas (d. 68/687): A prominent early Islamic scholar, known as the "Interpreter of the Quran and the Scholar of the Community." He provided a specific timeline for God's admonition of the Muslims regarding the hardening of hearts.

‘A’isha (d. 50/670): Wife of Prophet Muhammad, known for narrating his supplications and explaining his teachings, including the meaning of the heart's trembling (wajal).

Abu Husayn al-Nuri: An early Islamic scholar who focused on the terminology related to the heart (qalb, lubb, sadr, fuad) in his work Maqamat al-Qulub.

Abu Sa'id al-Kharraz (d. 277/890): An early Sufi who wrote Kitab al-Sidq, focusing on the concept of the heart (qalb).

Hakim al-Tirmidhi (d. 320/932): A significant Islamic scholar and Sufi figure. His work, al-bayan al-farq bayn al-ṣadr wa-al-qalb wa-al-fu'ad wa-al-lubb, provided in-depth analysis of heart-related terms. He is also noted for his unique interpretation of lubb as the divinely illuminated mind, directly linking it to belief.

Dhu al-Nun al-Misri (d. 245/860): An influential early Sufi, known for his original descriptions of ma'rifa (experiential knowledge of God) and yaqin (certainty), emphasizing a profound spiritual connection and detachment from worldly ambitions.

Muhyi al-Din ibn al-’Arabi (d. 638/1240): A highly influential Sufi philosopher and mystic. His interpretations of Qur'anic verses highlight the dynamic nature of truth and the expansive capacity of the heart.

Razi (d. 606/1209): A renowned classical Qur'an commentator who equated hilm (forbearance) with 'aql (reason), defining them as self-control over carnal desires.

Baydawi (d. 684/1286): A prominent exegete whose interpretations contributed to the understanding of divine intervention in human hearts.

Abdurrazzaq al-Kashani (d. 730/1329): A scholar who followed Tirmidhi's line of thought regarding lubb, further linking it to belief and defining it as a mind illuminated by divine light, free from delusion.

Ibn Manzur (d. 710/1311): A linguist who defined 'aql (reason) as synonymous with the heart, indicating the close conceptual link between intellect and the spiritual core in Islamic thought.

Sharif Jurjani (d. 816/1413): A scholar who provided multifaceted definitions of the mind, often overlapping with the concept of the heart, describing it as an immaterial "jewel" that regulates the body and perceives truth.

Imam Rabbani (Shaykh Ahmad Sirhindi, d. 1033/1624): A prominent Sufi master who offered a distinct perspective on the heart as a "jawhar" or "substance" representing the "world of command." He is significant for categorizing sirr, qalb, and ruh as distinct dimensions of human spirituality within Sufism.

Shah Wali Allah al-Dihlawi (d. 1175/1762): An Indian Islamic scholar and reformer who described the mind's role in realizing human emotions and choices.

Zabidi (d. 1205/1791): A linguist who, like Ibn Manzur, defined 'aql (reason) as synonymous with the heart.

Alusi (d. 1269/1853): An exegete who, like Baydawi, interpreted God's intervention between a person and their heart.

Abdullah Draz (d. 1377/1958): An Egyptian Qur'anic scholar known for his precise observations on niyya (intention), detailing its components as planning, desire, and resolve.

Muhammad Asad (d. 1414/1992): A Muslim scholar and Qur'an translator who affirmed the concept of God's ability to intervene in human desires and actions.

Hamdi Yazır: A scholar whose view of the mind as a divine light rooted in the heart and spirit, with its radiance in the intellect, reflects a holistic understanding of human perception.

Fethullah Gülen (b. 1941): A contemporary Islamic scholar who extensively develops the concept of ma'rifa (experiential knowledge) and the heart's deeper dimensions (sirr, khafi, akhfa) as progressively refined "observation points" for knowing God, emphasizing the heart's central role as both God's "encompassed" and human being's "encompasser."


I. The Multifaceted Nature of the "Heart" (Qalb) and Related Terms

The source highlights that the Arabic term qalb (heart) in the Qur'an encompasses a broad semantic range, extending beyond the physical organ to include cognitive and spiritual faculties. Other terms, such as fuad, lubb, sadr, and ‘aql (reason/intellect), are closely related and often overlap in meaning, though scholars have attempted to delineate their specific nuances.

  • Qalb (Heart):
  • Prophetic Usage: Prophet Muhammad's frequent oath, “By the turner of hearts!” (muqallib), emphasizes the heart's dynamic and changeable nature, subject to Divine will.
  • Qur'anic Meanings: The Qur'an uses "qalb" to denote:
  1. Mind, Thought, and Perception: As seen in the verse, "Surely in that is a warning reminder for anyone who has a heart (that is truly alive), and who gives ear (to the one conveying this reminder), with eyes able to see well."
  2. Physical Heart: The literal organ.
  • Core Function: The heart is the "center of perception and feeling and constituting the essence of a person’s corporeal and ethereal existence." It is the central command center, with "material and immaterial bodily limbs and organs in much the same way carry out the heart’s orders."
  • Fuad:
  • Often translated as "heart," the source notes that fuad can share the same meaning as qalb or be considered a "dimension of the heart that possesses its qualities."
  • It is used in verses emphasizing accountability: "Surely the hearing, the sight, and the heart (fuad) – each of these is subject to questioning about it."
  • Lubb:
  • Means "the essence of something, its most pure component."
  • Related to ulu al-albab (People of Discernment), who "best use their ability for sound thought and reasoning and are those with mastery in discerning between the beneficial and the harmful."
  • Hakim al-Tirmidhi describes lubb as "the mind illuminated with divine guidance," directly associating it with belief. Abdurrazzaq al-Kashani further defines it as “the mind freed from imagination and delusion and illuminated with Divine light.”
  • Crucially, intellect, heart, and belief become united through lubb, distinguishing it from the "common mind" by its illumination with guidance.
  • Sadr:
  • Appears over forty times in the Qur'an, referring to the "forefront or uppermost part of something," the "front section of the body from the neck to the navel," and encompassing meanings like "chief."
  • The expansion (sharh al-sadr) and contraction (diyq al-sadr) of the sadr are significant. Expansion to Islam signifies guidance, while constriction signifies being led astray. "Thus, whomever God wills to guide, He expands his breast to Islam, and whomever He wills to lead astray, He causes his breast to become tight and constricted, as if he were climbing towards the heaven."
  • ‘Aql (Reason/Intellect):
  • Often defined as the "power which serves the purpose of gaining knowledge."
  • Ali (d. 40/660) divides the mind into matbu’ (innate) and masmu’ (acquired). The Qur'an reproaches the misuse of ‘aql masmu’.
  • Significantly, linguists and scholars like Ibn Manzur, Zabidi, and al-Ghazali "have also defined ‘aql as the heart." Sharif Jurjani defines it as "the light located in the heart, through which right and wrong, truth and falsehood are known."

II. The Heart as the Center of Knowledge, Will, and Feeling.

The heart is presented as the primary locus for a range of human faculties and spiritual states:

  • Knowledge (Ilm and Ma’rifa):
  • Knowledge is broadly defined as the relationship between the knower and the known.
  • The heart is the core of perception and consciousness, enabling "experiential knowledge" (ma’rifa) of God.
  • Fethullah Gülen defines "ma’rifa" as "A ‘special knowledge’ acquired by ‘using one’s conscience and inquiring into the existence of things, or that which is acquired in the heart through Divine inspiration."
  • Dhu al-Nun al-Misri describes knowing God as "the human being’s attaining the mystery by using the most luminous lights that are granted to them," emphasizing the heart's "profundities" like "secret, arcanum and super arcanum."
  • Will and Intention (Irada and Niyya):
  • Irada signifies "the heart’s inclination towards doing or not doing something." When attributed to God, it means "to rule" or "to judge."
  • Niyya (intention) is closely linked to irada, defined as irada’s "focus which is directed to an action that will be, or is being carried out." It represents the "unchanging decision, intent and resolve at the commencement of carrying out an action."
  • The Prophet's famous saying, "Actions are judged according to intentions," highlights the profound importance of niyya in deeds.
  • Feeling:
  • Feeling is a "dimension or profundity of the human heart."
  • Positive inclinations (goodness, beauty) are "planted, or left in the heart... by the angels," while Satan can influence negative leanings.
  • The heart has the capacity for both goodness and evil, "like a sea into which the purest, clearest waters flow and the dirtiest, murkiest waters are emptied."

III. Factors Affecting the Heart: Divine, Spiritual, and Human Influences

The source outlines various influences that shape the state and direction of the heart:

  • Divine Control:
  • The heart is "between the two Fingers of the All-Merciful; He turns it from state to state and gives it whatever form He wishes." This signifies God's ultimate command and control over the heart.
  • God "intervenes between a person and their heart (to cause his heart to swerve)," meaning He can prevent human desires from being realized or guide a heart to submission.
  • God's omniscience: "God knows the treacheries of the eyes and all that the bosoms conceal." This emphasizes self-review and careful living.
  • God expands (sharh al-sadr) and constricts the breast, guiding some and allowing others to stray.
  • Angels and Satan/Jinn:
  • Angels exert positive influence: "The positive inclinations and leanings that a person feels, like goodness, beauty and kindness are planted, or left in the heart of that individual by the angels."
  • Satan (Iblis), "of the jinn," is an enemy who seeks to "take possession" of the heart. Satan "increases the weaknesses prone to wickedness in the human being," using "lust, anger, greed, envy, impetuousness, gluttony, love of adornment, ambition, appetence, wealth and worldly possessions, stinginess, fear of poverty, enmity, arrogance, doubt in matters of faith and suspicion" as "doors" to enter the heart.
  • "Hearts wavering between goodness and evil... continue to do so until eventually their state becomes determined by the characteristics which reign dominant in them."
  • Human Will and Accountability:
  • Despite Divine control, the heart "possesses such dynamics as irada, qast and niyya," making it "both free and accountable for its actions in the eyes of God."
  • Humans exert "partial willpower" in attaining guidance. "A person wills and acts, and God creates." God gives "external" existence to human intentions and actions.
  • Even "thoughts and fleeting inclinations which a person brings to their heart through own their willpower, despite not being represented in action, can make a person accountable."

IV. States and Qualities of the Heart

The heart can exhibit various states, both positive and negative:

  • Positive Qualities:
  • Sound Heart (Qalb al-Salim): "Purified from all kind of shortcomings and mischief that contradict human nature," "free of disbelief and rebellion," "purged of doubt, shirk, and the distraction of wealth and offspring," and "sincere in its relation to God and His creation." It is a heart "submitted to God and which is at peace with religion."
  • Tranquility (Sakina): Achieved through remembrance of God (dhikr Allah), leading to "peace and tranquillity."
  • Steadfastness (Thabat): Resisting deviation.
  • Purification: The heart being cleansed from impurities.
  • Belief, Knowledge, Love, Remembrance, and Fear of God: These are essential positive engagements of the heart with the Divine.
  • Certainty (Yaqin): "Having a strong, firm belief or conviction... such that even any possibility to the contrary is not entertained." It leads to directing attention away from the world towards the afterlife.
  • Tenderness (Riqqat): A soft, receptive heart.
  • Negative Qualities:
  • Swerving (Zaygh): Deviation from guidance, described as "inclination towards anything but belief" or "dissension."
  • Sealed (Khatm, Tab’, Rayn): Implying a heart hardened against truth and guidance. This sealing is attributed to God as a consequence of a person's willful sin and wrongdoing. "The cause of this corrosion and sealing is the person themselves, with God being the Creator of that which they will."
  • Heedless: Unmindful of God.
  • Hardened (Qaswa): Impervious to Divine signs and revelations. "Woe to those whose hearts are hardened against the remembrance of God."
  • Corroded: Decay of the heart, often due to sin. "When the believer commits sin, a black spot appears on his heart. If he repents and seeks forgiveness, his heart is cleansed. If he commits more sins, the spots increase until his heart is completely corroded."

V. The Heart's Spiritual Journey (Sayr u Suluk al-Qalbi)

The heart is central to the Sufi path and the attainment of spiritual perfection.

  • Divine Trust (Amana): Humanity bore the trust that "heavens and the earth and the mountains... refused to bear," which is interpreted as "experiential knowledge and the divine unity (tawhid)." The heart is "fitted for and capable of bearing this trust."
  • Battling Satanic Influence: Protecting the heart from Satan involves "securing its doors and covering its gaps" by closing off avenues like lust, anger, and greed. This is achieved through "remembrance of God."
  • The "Armies of the Heart": Ghazali describes the heart's "armies" as "inciters and instigators" (shahwa - appetence, ghadab - anger) which together form irada (impulse/will).
  • Dimensions of the Heart (Gülen): Fethullah Gülen emphasizes concepts like sirr (secret), arcanum, and super-arcanum as "different parts of a single whole" or "telescopes" of progressively increasing diameters, through which the heart "observes" and knows God. Sirr is described as a "system" that, when "put to work," can "observe God, beyond even His names and attributes."
  • Proximity to God (Qurbiya): The heart's ultimate goal is to draw closer to God. This journey involves "overcoming forgetfulness" and "bearing in mind that He encompasses everything with His knowledge and that He sees everything."
  • Transformation: The heart is an "organ whose constancy in a particular state and permanence on a particular axis is small... Its being able to alter its condition is highly probable and when indeed it does happen, very sudden." This dynamism is why it's called qalb (from taqallub, turning).

In conclusion, the source establishes the heart in Islamic thought not merely as a physical organ, but as the comprehensive spiritual and cognitive center of a human being. It is the locus of knowledge, will, intention, and feeling, constantly influenced by Divine will, angelic promptings, and satanic whispers. The state of the heart—whether sound or sealed, tender or hardened—determines an individual's spiritual trajectory and accountability before God. Its purification and guidance are central to the Islamic path, particularly within Sufi disciplines, aiming for experiential knowledge of the Divine and true submission.

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