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be questioned about how each of them were used. Therefore, he will be questioned about the heart, i.e. about the thoughts and beliefs he had in it. He will also be questioned about the eyes and the ears, i.e. what he saw with the eyes and heard with the ears.’ (Al-Jami’ li Ahkam-il-Quran, vol. 5, pp. 188)
Commenting on the same Ayah, ‘Allamah Sayyid Mahmood Aaloosi Baghdadi رَحْمَةُ اللهِ تَعَالٰی عَلَيْه (who passed away in 1270 AH) stated in the book Tafseer Ruh-ul-Ma’ani, ‘This Ayah indicates that a person will be held accountable even for the deeds related to his heart which includes, for example, making a firm intention to commit any sin. He will also be held accountable for having malice, jealousy, self-satisfaction and other inner diseases in his heart. However, Islamic scholars have explicitly stated that a person will not be held accountable just for thinking about a sin unless he makes a firm intention to commit it.’
(Ruh-ul-Ma’ani, part 15, Al-Asra, Taht-al-Ayah 36, vol. 15, pp. 97)
In Arabic, the heart is called ‘Qalb’ (i.e. changing one) because it experiences both good and bad conditions in different times.
(Mirqat-ul-Mafatih, vol. 1, pp. 304)
This fact has also been stated in a Hadees: ‘The heart is like the feather which is lying on the ground and is turned upside down and right side up by winds.’ (Al-Musnad Imam Ahmad Bin Hanbal, vol. 7, pp. 178, Hadees 19778)
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