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Bismillāh.
Imam al-Kāzim (a): Rajab is a river in Paradise, whiter than milk and sweeter than honey. Whoever fasts one day in the month of Rajab, Allah will give him to drink from that river.
Wasā’il al-Shī’ah, vol. 10, p. 472
لا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ
Allah will not take you to task for what is vain in your oaths, but He will take you to task for what your hearts have incurred, and Allah is all-forgiving, all-forbearing.
Sūrat al-Baqarah, No. 2, Āyat 225
The Qur’ān frequently employs rhetorical devices to convey its intricate messages. One such instance appears in the above verse from Sūrat al-Baqarah. Reflection on this verse reveals an example of what classical Arabic rhetoric terms majāz ‘aqlī (a conceptual metaphor). In this verse, the Qur’ān reassures people that God will not hold them accountable for oaths made without true intention, e.g. those uttered heedlessly out of habit, or in a moment of extreme anger. But then after mentioning such oaths, rather than clearly mentioning the second type of oaths that are indeed valid, Allah mentions the effect that this second group of oaths have on the soul. He explains that breaking such a valid oath would result in the heart incurring a sin. In that the doer mentioned is the ‘heart’ and not the individual themselves, this constitutes an example of majāz ‘aqlī.
Beyond this technical point, this verse illustrates a crucial principle found elsewhere in the Noble Qur’ān: God is deeply concerned not merely with outward actions or articulated words, but with the state and intention of the human soul. For example, in Sūrat al-Hajj, when speaking of the sacrifices of animals, Allah says:
لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ
Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. (Q 22:37)
Here, the outward ritual is mentioned as being secondary to the inner devotion and sincere intention of the worshipper.
The Heart: More Than a Pump
This raises a question about Quranic terminology. Why is the word “heart” (qalb) used extensively in the Qur’ān to refer to the very essence and reality of man? It is this “heart” that “earns” sins, as directly stated in 2:225, or becomes “hardened” as in 2:74, or is “afflicted with disease” as in 2:10.
Historically, the physical heart—distinguished by its rhythmic pulsation—has been the most immediate and observable indicator of life itself; its cessation has long been taken as the sign of death. This foundational perception likely contributed to the attribution of humanity’s most vital and essential dimensions to the heart. Although, some have gone further and argue that the physical organ holds importance beyond what is outwardly apparent.
Nevertheless, immaterial acts such as love and fear, perception and understanding, and even faith and disbelief are consistently ascribed to the heart, despite Islamic philosophy demonstrating that these realities are immaterial in nature and pertain properly to the soul (rūh or nafs).
This attribution is so natural that in everyday language, we often use “I,” “my soul,” and “my heart” interchangeably to express deep inner states. We can say, “I love,” “My soul loves,” or “My heart loves,” and all are perfectly understood as conveying the same profound affection emanating from our inner being.
From Heart to Chest: Figurative Language
Many Quranic verses extend this imagery further, attributing such spiritual and emotional faculties to the “chest” (sadr). This is a form of kināyah (metonymy) in Arabic rhetoric. The chest physically encases the heart, making it the container for these deepest inner realities. Hence, when the Qur’ān speaks of “what is in the chests” in many verses, it refers to the hidden thoughts, intentions, secrets, and beliefs harbored within a person.
Ultimately, through such figurative language the Qur’ān directs our attention inward, to the purity, intention, and condition of our inner selves. We pray that God grants us a deeper understanding of His blessed religion and bestows upon us the tawfīq (divine success) in implementing its wisdom in our lives.
Sources: Allāmah Tabātabā’ī, Al-Mīzān.
ALI 710: Quranic Arabic and knowledge – Level 4
In this online course, specially tailored for serious learners, we will attempt to simplify Quranic Arabic. To make it interesting, we will begin with a brief tafsīr of short surahs or passages.
At this level, we will continue learning grammatical rules on nouns covered in Lesson 13 onwards in Qur’anic Language Made Easy by Hafiza Iffath Hassan.
Eligibility: All Muslims ages 15 and over.
Instructor: Sh Hasanayn Kassamali
Fees: $55.00
Schedule: 6 Wednesdays, January 7 to February 11, 2026.
Timings: 7:30 – 8:30 pm EST.
Registration: www.academyofislam.com/registrations/