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Qalb

In Islamic tradition, qalb (قلب) refers to the heart, encompassing both its physical organ and, more profoundly, the spiritual center of human consciousness and moral agency, mentioned 132 times across 44 chapters of the Qur'an.^[1] This spiritual qalb, derived from the Arabic root q-l-b meaning "to turn" or "fluctuate," is dynamic in nature, capable of orienting toward divine guidance or worldly distractions, and serves as the locus for revelation, faith, and self-reflection.^[2]^[3] Distinguished from the physical heart—a muscular organ responsible for blood circulation—the spiritual qalb is a non-material essence that houses intellect (aql), intention, and the potential for divine illumination, acting as the "king" over other human faculties like reason and desire.^[3] In the Qur'an, it is depicted as capable of purity (e.g., a sound heart that repents and witnesses truth) or illness (e.g., hardened by hypocrisy), directly influencing one's relationship with God and ethical conduct.^[1] Hadith traditions further emphasize its centrality, for example, in the hadith: "Verily, Allah does not look to your bodies nor to your faces but He looks to your hearts and your deeds,"^[4] underscoring its role beyond mere physiology to encompass the soul's moral and spiritual health.^[1] Within Islamic psychology and Sufi mysticism, the qalb is pivotal for processes like tazkiyat al-nafs (purification of the self) and jihad al-nafs (struggle against base desires), where its alignment with innate disposition (fitrah) fosters mental well-being and proximity to the divine.^[2] Scholars like Al-Ghazali highlight its transformative potential, noting that a sound qalb ensures sincere worship and virtuous actions, while its corruption leads to spiritual disequilibrium.^[3] This concept integrates theology, ethics, and psychology, positioning the qalb as the core of human identity and the pathway to enlightenment in Islam.^[2]

Etymology and Definition

Linguistic Origins

The term qalb (قلب), denoting the heart, originates from the Arabic triliteral root q-l-b (ق-ل-ب), which fundamentally signifies "to turn," "to invert," or "to flip." This etymological foundation underscores the inherent mutability of the heart, portraying it as an entity prone to rapid shifts, such as alternating between states of faith and doubt or stability and upheaval.^[5] In pre-Islamic Arabic literature, particularly poetry and prose from the Jahiliyyah period, qalb was employed to describe both the literal physical organ responsible for vital functions and a metaphorical locus of deep emotions, intuitions, and decision-making processes.^[6] Poets invoked qalb to evoke the turbulence of love, grief, or resolve, reflecting its role as a dynamic core of human experience amid the harsh desert life depicted in works like the Mu'allaqat.^[6] This dual usage established qalb as a versatile lexeme, bridging corporeal and psychological realms in early Arabic expression. From this root emerge derivations such as taqallub (تقلّب), a verbal noun denoting fluctuation or constant turning, which linguistically reinforces the notion of instability and transformation.^[7] The semantic field of q-l-b thus influenced later Islamic linguistic interpretations, emphasizing the heart's volatile nature without altering its pre-Islamic foundational meanings.^[8] The Quranic application of qalb as a transformative entity draws briefly on this linguistic heritage.^[9]

Conceptual Scope in Islam

In Islamic thought, the qalb is understood as the spiritual heart, an immaterial entity distinct from the physical organ responsible for blood circulation. While the physical heart sustains bodily life, the qalb serves as the core of human spirituality, integrating intellect ('aql), faith (iman), intention (niyyah), and emotional faculties. This distinction underscores the qalb's role beyond mere physiology, positioning it as the pivotal element in ethical and spiritual development, where actions are judged based on inner purity rather than outward form.^[10]^[11] The qalb functions as the primary locus for divine revelation and human response, facilitating the reception of spiritual insights and the cultivation of profound connections with the Divine. It encompasses intuitive knowledge that transcends rational thought, divine love that motivates devotion, and moral discernment that guides righteous behavior. In this capacity, the qalb perceives truths inaccessible to the senses, enabling believers to align their intentions with divine will and respond to guidance through faith and ethical reflection.^[10]^[12] The qalb manifests in various states that reflect its dynamic nature, including salim (sound or pure), characterized by clarity and alignment with divine principles; marid (diseased), marked by spiritual corruption from vices like envy or hypocrisy; and maknun (sealed or hidden), denoting a veiled state that obscures divine light. As an intermediary between the ruh (spirit), which represents the pure divine essence, and the nafs (ego or self), which inclines toward base desires, the qalb mediates these forces, channeling spiritual elevation while tempering egoistic impulses toward moral equilibrium. This intermediary position highlights the qalb's transformative potential in bridging the human soul's higher aspirations with its earthly inclinations.^[10]^[11]^[12]

Scriptural References

Quranic Mentions

The term qalb (heart) appears 132 times in the Quran, most often in relation to themes of faith (iman), hypocrisy (nifaq), and divine judgment on the Day of Resurrection.^[13] These occurrences underscore the qalb as the central faculty for receiving divine guidance, where belief takes root or is rejected, influencing moral accountability and spiritual outcomes.^[13] Key verses illustrate the qalb's pivotal role in faith and intention. In Surah Al-Baqarah (2:225), Allah states: "Allah does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned. And Allah is Forgiving and Forbearing." This highlights the qalb as the repository of deliberate intentions, holding individuals accountable for inner convictions rather than mere verbal slips. Similarly, Surah Al-Ahzab (33:4) declares: "Allah has not made for a man two hearts in his interior," rejecting duplicity and affirming the qalb as a unified seat of sincerity in devotion to God. The qalb is depicted as essential for comprehension and moral discernment. Surah Al-Hajj (22:46) explains: "Have they not traveled through the land and observed how was the end of those before them? They would not [even] be able to possess hearts with which to understand, nor ears with which to hear. For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts." Here, the verse emphasizes that true understanding (fahm) arises from a perceptive qalb, distinguishing physical sight from spiritual insight, and linking it to guidance through reflection on history. On the Day of Judgment, only a sound heart (qalb salim) avails, as in Surah Ash-Shu'ara (26:89): "Except for one who comes to Allah with a sound heart." Early exegete al-Tabari interprets this as a qalb free from doubt in God's oneness (tawhid) and the resurrection (ba'th), rendering it pure and receptive to divine mercy. Recurring themes portray the qalb as the seat of God-consciousness (taqwa), vulnerable to spiritual ailments from sin. It serves as the core for righteous fear and remembrance (dhikr), enabling response to revelation, as al-Tabari describes it in his commentary as the primary locus of human intellect and faith (aql and iman).^[14] Yet, it is susceptible to disease (marad al-qulub), such as hypocrisy, as in Surah Al-Baqarah (2:10): "In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie." This affliction hardens the qalb, obstructing truth. Likewise, it can be sealed or locked (khatm or taqfil al-qulub) against guidance, as in Surah Al-Baqarah (2:7): "Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment," a consequence of persistent rejection. Surah Al-Ma'idah (5:13) further notes: "We cursed them and made their hearts hard. They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded," illustrating how sin leads to rigidity (qaswah), impeding ethical accountability. These motifs collectively frame the qalb as dynamic yet fragile, central to faith's cultivation or corruption.^[14]

Hadith Traditions

In the Hadith traditions, the Prophet Muhammad emphasized the qalb (heart) as the central organ of faith and moral action, originating from authentic narrations in major compilations such as Sahih al-Bukhari and Sahih Muslim. One key hadith, narrated by An-Nu'man ibn Bashir with a reliable chain of transmission (isnad), states: "Verily, in the body there is a morsel of flesh—if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Verily, it is the heart."^[15] This underscores the prophetic teaching that the qalb serves as the origin of all actions, where purity leads to good deeds and corruption fosters evil, aligning with Quranic notions of the heart's mutability. Another narration from Abu Musa al-Ash'ari, transmitted through a chain verified by scholars, illustrates the heart's fluctuating nature: "The example of the hearts is like the example of a feather that the wind turns over and over in the wilderness," highlighting the need for constant divine guidance to stabilize faith.^[16] Authenticity in these traditions is affirmed through rigorous isnad evaluation in collections like Sahih al-Bukhari, compiled by Imam al-Bukhari (d. 870 CE), and Sahih al-Muslim, by Imam Muslim (d. 875 CE), which prioritize narrations from the Prophet's companions and successors with unbroken, trustworthy chains. For instance, a hadith reported by 'A'ishah bint Abi Bakr via a direct chain from the Prophet states: "My eyes sleep, but my heart does not sleep," emphasizing spiritual vigilance even in rest and the heart's role in maintaining connection to worship.^[17] The Prophet further advised renewing faith daily, as in the narration where he urged: "O young man, if you can manage it morning and evening not to have malice in your heart towards anyone, then do so," linking the heart's soundness to Allah's guidance on the Day of Resurrection. Practical guidance from these hadiths focuses on purifying the qalb through prescribed acts to ensure its soundness for judgment. The Prophet taught that prayer illuminates and safeguards the heart, as in: "Actions are judged by intentions, and every person will have what they intended," with prayer serving as a primary means to align the heart's motives. Charity is highlighted as a purifier, with the narration: "Charity extinguishes sin as water extinguishes fire," directly cleansing the heart from corruption. Avoiding enmity is crucial, as the Prophet warned: "The gates of Paradise are opened on Mondays and Thursdays, and every servant of God is pardoned except one who has enmity with his brother, until they reconcile," positioning the purified heart as the ultimate criterion on the Day of Resurrection where deeds and inner states are weighed. These traditions collectively guide believers in daily moral conduct, stressing proactive heart renewal to embody faith.

Theological Significance

In Mainstream Theology

In mainstream Islamic theology, the qalb is regarded as an intermediary between the material and spiritual realms, facilitating the interaction between the body and soul.^[18] Al-Ghazali describes the qalb as the central organ that receives divine light and enables spiritual perception, acting as a mirror for God's knowledge when purified from worldly attachments, thus mediating intuitive understanding beyond physical senses.^[19] Similarly, Ibn Sina positions the heart as the origin of the vital spirit, which governs emotional and perceptual states, linking physiological functions to higher soul faculties.^[20] Theological debates in kalam (Islamic scholastic theology) relate to the qalb as the locus of faith and intent in discussions of free will and predestination, particularly whether its states—such as faith (iman) or doubt—are divinely created or shaped by human agency. Ash'ari theologians, following al-Ash'ari's doctrine of kasb (acquisition), maintain that God creates all acts including those of the qalb, but humans acquire moral responsibility through their intent, preserving divine omnipotence while attributing accountability for the heart's inclinations. In contrast, Mu'tazili scholars assert human free will as essential for divine justice, arguing that individuals actively influence the qalb's disposition toward good or evil, rejecting predestined corruption to uphold God's benevolence. These positions build on scriptural foundations where the qalb is addressed as the locus of belief and guidance.^[21]^[22] In mainstream theology, the qalb integrates with the 'aql (intellect), functioning as the intuitive center for knowing God in conjunction with rational analysis, while the 'aql provides analytical support. Al-Ghazali emphasizes this integration, viewing the qalb as the core of faith that works with intellectual reasoning toward knowledge of the divine.^[23] Furthermore, the qalb connects intrinsically to fitrah, the innate disposition toward monotheism, serving as the spiritual center where primordial purity manifests and can be restored through divine remembrance.^[24] Key scholarly works elaborate these doctrines, with al-Ghazali's Ihya' Ulum al-Din dedicating sections to the diseases of the qalb—such as envy, pride, and heedlessness—and prescribing remedies like repentance, dhikr (remembrance of God), and ethical self-examination to restore its soundness for divine proximity. Ibn Taymiyyah reinforces an orthodox approach to qalb purification, stressing adherence to Quran and Sunnah to eliminate innovations, viewing the heart's revival through sincere worship as essential for true faith and warning against unverified spiritual excesses.^[25]^[26]

In Sufi Mysticism

In Sufi mysticism, the qalb serves as the subtle center of spiritual perception, functioning as the locus for ma'rifah, or gnosis, where the divine realities are intuitively known beyond rational comprehension.^[27] This heart is not merely an emotional faculty but the "house of real knowledge," capable of reflecting divine light akin to the full moon mirroring the sun, enabling the gnostic to witness God's manifestations directly.^[27] Sufi masters such as Ibn Arabi emphasize the qalb's encompassing nature, describing it as a throne upon which the All-Compassionate sits, where divine love (ishq) resides and permeates the seeker's entire being, unifying creation through its boundless capacity.^[28] Similarly, Rumi portrays the qalb as the seat of ishq, a transformative force that draws the soul toward divine union, as depicted in his poetic explorations of love's purifying power.^[29] Central to Sufi practice is tazkiyah al-qalb, the purification of the heart, which progresses through stages beginning with the nafs al-ammarah, the commanding self driven by base desires, and advancing toward the qalb salim, the sound heart free from all veils.^[30] This journey involves overcoming the self-reproaching nafs al-lawwama through disciplined practices such as dhikr (remembrance of God), which awakens the heart's attentiveness; muraqabah (contemplative vigilance), fostering constant awareness; and tawba (repentance), which removes spiritual impurities like heedlessness and attachment.^[31] Ibn Arabi outlines tazkiyah as requiring presence (hudur), watchfulness (muraqaba), and reverential fear (khashya) to polish the heart, allowing it to receive divine theophanies without distortion.^[27] Key Sufi concepts revolve around the qalb's role in fana, the annihilation of the ego in God, achieved through the heart's immersion in divine remembrance, leading to the erasure of selfhood and subsistence in the Eternal (baqa).^[32] The purified qalb becomes a "polished mirror," reflecting divine attributes flawlessly, as Ibn Arabi illustrates it as a spherical mirror with six faces, capable of encompassing all divine presences once cleansed of rust from worldly illusions.^[27] This metaphor underscores the heart's transformative potential, where fluctuation (taqallub al-qalb) mirrors God's self-disclosures (tajalli), aligning the seeker's inner reality with the divine.^[28] The historical development of heart-centered spirituality in Sufism traces back to early figures like al-Junayd of Baghdad (d. 910 CE), who emphasized sobriety (sahw) and the heart's presence in God, describing the mystic as "wholly present in God, yet wholly lost to self," laying the foundation for esoteric interpretations of prophetic teachings.^[33] This legacy influenced later masters, culminating in Rumi's Mathnawi, where the qalb's journey is vividly narrated as a path of love and self-annihilation, progressing from turbulence to luminous union with the Beloved through trials of longing and surrender.^[34]

References

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(PDF) CONCEPTUALIZATION OF THE QALB AS AN EFFORT TO ...
Aug 10, 2025 · Finally, qalb (heart) is viewed as the spiritual and moral center of human beings. Nugraha (2022) conceptualizes it as the locus of tafakkur ( ...
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Toward a Framework for Islamic Psychology and Psychotherapy
The qalb was explained by participants to be the spiritual center of the human being and a pivotal part of what determines the relative state of the soul.Results · Jihad An Nafs (struggle Of... · Tahdhib Al Akhlaq...
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### Summary of Al-Ghazali's View on Qalb in Islamic Understanding
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Aug 5, 2022 · The Arabic word for heart takes this metaphor to a deeper level through the root of the word qalb. The original meaning is associated with the ...
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the word taqallub (from the same root consonants q-l-b). Taqallub means constant change or transformation, some- thing constantly turning into something ...
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Semantic Connection of “Heart” (qalb) and “Fluctuation” (taqallub) in ...
Aug 9, 2025 · Sufis often connect this term to the concept of “fluctuation” (taqallub), which shares the same Arabic root, q-l-b, and claim that the heart is ...Missing: derivations | Show results with:derivations
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ق ل ب - The Quranic Arabic Corpus - Quran Dictionary
The triliteral root qāf lām bā (ق ل ب) occurs 168 times in the Quran, in nine derived forms: once as the form I verb tuq'labu (تُقْلَبُ); six times as the form ...
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Aug 29, 2024 · The most prevalent word for the heart in the Islamic tradition, repeated numerous times in the Qur'an, is without doubt the Arabic term al-qalb.
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[PDF] HUMAN HEART(QALB) IN ISLAMIC ETHICS - PhilArchive
This discussion is based upon the primary sources of Islam, the scripture, and. Sunnah. However, the idea of the human heart (Qalb) is not so widely discussed, ...
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Heart in Ṣūfism - Brill Reference Works
In this spiritual sense, qalb is distinct from the physical heart but closely related to it, as its true “meaning” (maʿnā) (al-Tirmidhī, 82; al-Makkī, 1:324) ...
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the meaning of al-qalb and disclosure in al-qur'an - Academia.edu
In al-Qur'an, al-qalb may have some meanings; it refers to the context of verse that contains in it. Moreover, to present the meaning of al-qalb is not always ...
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[PDF] THE COMMENTARY ON THE Quran Volume I Tafsir Al-Tabari.pdf
The material which Tabari quotes falls into two kinds: the. Traditions from the people of tafsir and ta'wil (although the latter of these two terms came to ...
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Sahih al-Bukhari 52 - Belief - كتاب الإيمان - Sunnah.com
Narrated An-Nu'man bin Bashir: I heard Allah's Messenger (ﷺ) saying, 'Both legal and illegal things are evident but in between them there are doubtful ( ...
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Sunan Ibn Majah 88 - The Book of the Sunnah - كتاب المقدمة
"The Messenger of Allah (ﷺ) said: 'The likeness of the heart is that of a feather blown about by the wind in the desert.'" حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ ...
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Sahih al-Bukhari 2013 - Praying at Night in Ramadaan (Taraweeh)
Hadith of the Prophet Muhammad (saws) in English and Arabic. ... My eyes sleep but my heart does not sleep." حَدَّثَنَا إِسْمَاعِيلُ، قَالَ ...Missing: authentic | Show results with:authentic
[17]
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[18]
Avicenna's contribution to mechanisms of cardiovascular drugs - PMC
In the words of Avicenna, “the heart is the origin of vital spirit” which “itself is the source of emotional states such as happiness, grief, fear and anger”. ...
[19]
Ash'ariyya and Mu'tazila - Islamic Philosophy Online
Moreover, to suppose as the Mu'tazilites did that human beings had free will would be to restrict the sovereign freedom of the creator. On the contrary, God ...
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Different views on human freedom – Mu'tazilites and Asharites. All Muslims believe that God has given human beings free will close free willThe idea that ...
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Jun 5, 2024 · Abû Hamîd al-Ghazâlî (1058-1111), one of the most famous scholarly figures in Islam, convinced of the supremacy of orthodox religious law, was ...
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It has numerous meanings such as soul, knowledge, understanding, intellect, intention, disposition, courage and primordial nature [fitrah], etc.
[23]
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Imam al-Ghazali considers ailments of the heart to be part of the Adamic potential. He believes one is obliged to know this about human nature in order to be ...
[24]
[PDF] Gardens of Purificatio by Shaykhul Islam Ibn Taymiyyah
... PURIFICATION being a translation of his. 'Min Rasa'il Shaykhu'l-Islam Ibn ... qalb). So from what is apparent (%ahir),leaving off excesses that do not ...
[25]
P | A | Hirtenstein: The Cubic Wisdom of the Heart according to Ibn ...
[24] Each of these 'hearts' acts as a 'mine' or container for its principle: the ṣadr for submission (islām), the qalb for faith (īmān), the fuʾād for direct ...
[26]
P | A | Noer: The Encompassing Heart - Muhyiddin Ibn Arabi Society
The fluctuation of the heart (taqallub al-qalb), in the metaphysical sense, is identical with God's self-disclosure (tajallī al-haqq). In principle, the heart ...
[27]
Rumi – Sufi Poet of East and West - The Idries Shah Foundation
Aug 24, 2023 · Rumi's major work, generally considered to be one of the world's greatest books, is his Mathnawi-i-Maanawi (Spiritual Couplets). It was forty- ...
[28]
[PDF] The Concept of Purification of The Soul In Al-Ghazali's View Is ...
Jul 27, 2022 · The meaning of tazkiyah al-nafs is to cleanse the soul and heart from all shirk, and to associate something with Allah Almighty. Improve morals ...
[29]
(PDF) The Development Theory of Al-'Aql, Al-Qalb and al-Nafs in ...
Nov 26, 2022 · This study serves to highlight the developmental theories of al-'Aql, al-Qalb and al-Nafs based on reviews of past writings and research.
[30]
Annihilation in God (Fana Fi'llah) - The Fountain Magazine
Fana (annihilation), which is the opposite of permanence, has connections with some of the other concepts in Sufism.
[31]
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Dec 4, 2006 · Al-Junayd describes this state with paradoxical clarity: “Being wholly present in God, he is wholly lost to self. And thus he is present ...
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In order to discover yourself, you have to submit to the Creator of yourself, my Lord and your Lord, the Lord of all the worlds, glorious and exalted is He!Missing: journey | Show results with:journey