QUOTATION QALB AND ‘AQL

Qalb not only the source of emotions, but also the center of faith (iman), purity,
certitude and obedience to God. 2
The heart (Qalb) is a light (nur) which makes us perceive the Devine Wisdom (al
hikmah al ilahiyah) which is batinah (hidden) in this universe when we ponder over the
harmony and movement of its creation.8
al-Tirmidhi devides the heart into four parts. Each station of the heart has its own
characteristics and function. The breast (sadr) is the abode of the light of Islam (nur al Islam).
Islam is used in a restricted sense to mean the outward actions of obedience to God. The
breast is the repository for the knowledge that requires one to perform these acts, such as the
knowledge of the Shari’ah which can be learnt from a book or a teacher. The heart proper
(qalb), embedded within the breast (sadr), is the abode of the light of faith (nur al-Iman). By
faith is meant the acceptance of the heart of the truth of God’s revelation. The heart is by God
and cannot be learnt from a book or a teacher whilst the heart merely knowledge of reality,
the inner heart (fu’ad) is the function of the light of knowledge (nur al Ma’rifah) and has
direct vision of reality. The innermost part of the heart (lubb) is the function of the light of
unification (nur al Tawhid) which forms the basis of the three other speres and is the recipient
of God’s grace and beauty. Each of the four stations of the heart is connected with one of the
four spiritual ranks of the sufi.12
Qalb is used in the Qur’an and the Sunnah it is intended to mean that which
understands or comprehends in man and which knows the reality or the essence of things. 14
The heart is the abode of knowledge (‘ilm) and the place of ignorance and neglect
and heart is an instrument of perception and hence it is the abode of reflection. It would
follow that ignorance is associated with the blindness of the heart because if the heart is not
open to perception, it is in fact left in a state of ignorance.15
The heart is affected by arguments, experience and time, and that if it is negatively
affected, then it can become as hard as a stone.16 The heart as the centre of knowledge and
capable of perception which is referred to as nur al qalb (light of the heart). The positive
effect of belief, recognition of God and obdience to Him stem from knowledge and obdience
to God. The disease and blindness of the heart is the result of a lack of recognition and
obdience to God.
Al Naisabur interpreted the verse Qur’an 3 : 8, there are two types of supplication
(du’a) from people who posses knowledge. The first is that they ask God not to divert their
hearts after He has guided them. The second type of supplication is that God bestow mercy
from himself. 19
Al Zamakhsyari in his tafsir of surah al Haj, verse 46 states that “ya’qiluna biha”
refers to the perception of tawhid, for the heart is the center of taqwa in its established state
and will have its effect upon all the other parts of the body. The use of the word “marad”
( disease of the heart) can be used both literally to mean pain, and symbolically to mean the
various vices in the heart such as disbelief, rancour, disobedience and a consistent
determination to do evil. 20
Shahidullah Faridi view that the heart to be the intellectual center of the soul, it
operates through the faculties of the mind, reason, imagination and memory. It has to
discriminate and choose between the opposite force of ruh (spirit) and nafs (selfish self),
which forms the other two center of the soul. It as a neutral force which has to choose
between opposing forces of good and evil. 23
Muhammad Iqbal sees the heart as the organ which can perceive realities other than
those open to sense perception and that this perception is an experience which is “as real and
coherent as any other experience”. 24
The heart is therefore capable of corruption and impurity, according to Seyyed
Hussein Nasr (The Sufis) which is able to gain a knowledge different from that of the
physical eyes, yet direct and immediate like physical vision. This knowledge is principal
knowledge which is identified with the heart, or center of the being of man, rather than the
mind which can only provide an indirect form of knowledge and which is a projection of the
heart. 25
Nicholson, “The Qalb is capable of knowing the essences of all things and when
illuminated by faith and knowledge reflects the whole content of the divine mind.” 29
The heart is the organ of spiritual cognition; it is capable of knowing God in a direct
and immediate way (ma’rifah). The heart’s insight is sometimes called ilham (inspiration) as
it is able to perceive the essence of all things. As such the level of its knowledge transcends
sensory experience, it is neither the result of nor dependent upon the logical processed of the
mind. (Disertasi)
‘aql is the faculty in man which connect things or ideas together. 35
‘Aql or intellect as the basis for the individual’s responsibility to seek the signs and
proofs of God’s existence, so that he may express gratitude, obedience and worship to
Him,52
 Abu al Dinya grorifies ‘aql and makes it the basis for Iman (faith) and success in this
world and in the hereafter (al akhirah).53