The word for tongue, lisān, has featured prominently in the Arabic language for centuries; however, since its earliest uses, this word connotes significantly more than its anatomical definition. Its multiple meanings appear throughout the Quran. This word features in the title of Ibn Manẓūr's renown dictionary of the Arabic language, Lisān al-’Arab. Jāḥiẓ has a segment dedicated to the tongue (lisān) in his book Kitāb al-Bayān wa-l-tabyīn. Quoting Al-A’ūr Al-Shanna: “The tongue comprises half of a man, and his heart the other half. Nothing remains save for flesh and blood.” These proverbs and texts signify the tongue as a metonym for the intellectual makeup of an individual and as such, lay the groundwork for reflecting on the tongue as carrying a greater significance and function than that of speech and language. Against this backdrop, the poetry of Manṣūr al-Ḥallāj (d. 922) highlights a function for the tongue within the context of Sufi thought and literature. Although Ḥallāj is perhaps most famous for his shaṭḥāt, and his historically gruesome death, his diwan provides insight into his unique Sufi theology. In his poetry, Ḥallāj establishes a connection between human and the Divine by recasting parts of the human body as conduits of or witnesses to Divine love and knowledge. Drawing on specific poetic examples and comparing them with contemporary love poetry, I argue that throughout Ḥallāj’s poetry, we see an articulation of the tongue as a conduit between the speaker and the Divine and as an experiencer of Divine knowledge. Not only does Ḥallāj show Divine revelation as experienced by the tongue, but in his development of this dynamic, he sets a precedent for and enhances the Sufi concept of dhawq, or taste, of the Divine that connects love, language, and revelation.