Where Does the Intellect (Aql) Reside, In the Heart or the Brain?

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In the Qur'an Allaah, the Exalted, affirms that reason (aql) [22:46], understanding (fiqh) [6:25, 7:179, 9:87] and reflection (tadabbur) [47:24] are affairs that the heart partakes in. This raises a very common and often-repeated question which is where does the intellect (reason) reside? Is it in the heart or is it in the brain? In this article we want to answer this question and to remove the doubts that are raised in relation to this matter. In summary, reason (aql) is something that is ascribed to the soul (nafs) and to the body (badan). As it relates to the body, then both the heart and brain are involved in the faculties of thought, reflection and reason. Hence, the faculty of "reason" is not isolated to one organ alone but comprises all three elements, the soul, heart and brain. Collectively they provide consciousness and reason. The reader should also note that non-Muslim atheist scientists do not actually understand what is "consciousness" and that is because they deny the existence of the soul and reduce everything to matter (atoms, electricity). The soul is something the reality of which no one understands, "And they ask you concerning the soul. Say: The soul is from the command of my Lord and the knowledge of which you have been given very little" (17:85).

Shaykh al-Islam Ibn Taymiyyah writes:

As for the saying of the one who said, "Where does it (the soul) reside in the body?" Then there is no specification of any particular part of body for the soul, rather it flows through the body (as a whole), just as life, which is a temporal attribute ('arad), flows through the entire body. For life is conditioned by the soul, if the soul is in the body, it will have life, and if the soul departs from it, then life departs from it. And as for his saying "Where does intellect, reason (aql) reside within it (the body)?" Then reason is established with the soul that displays reason (grasps, understands). And as for the body, then it is connected (متعلق) to his heart, just as Allaah, the Most High said, "Do they not traverse through the Earth wherewith they have hearts with which they understand" (22:46). And it was said to Ibn Abbaas, "How did you acquire knowledge?" He said, "With an inquisitive tongue and a understanding heart (قلب عقول)."
However, the word "heart" (قلب) (can be used) to intend the pine-shaped organ which is in the right side of the body... or (قلب) (can be used) to intend the interior of a person absolutely, like the (whole) interior of a wheat grain, almond or walnut. When this is intended by (قلب) then reason (عقل) is connected with the brain as well, and for that reason it has been said, "The intellect (عقل) is in the brain" as is said by many of the physicians and it has been narrated from Imaam Ahmad, and it is said from a faction of his associates too, (that) the foundation of intellect is in the heart and when it completes it arises to the heart. However, that which is correct (in the matter) is that the spirit (روح) which is the soul (نفس), it has a connection to this (the heart) and to that (the brain), and that which it is described of intellect (عقل) is connected to both this and that. However, the starting point of thought (فكر) and observation (نظر) is in the brain. And the starting point of desire (إرادة) is in the heart. And both knowledge and action can be intended by (the word) reason (عقل). For the foundation of knowledge and chosen action is desire (إرادة) and the foundation of desire is in the heart. And the one who desires cannot be desirous except after imagining (تصور) that which is desired. Hence, it is necessary that the heart imagines, and hence it will have this (imagination) and this (desire). And that (imagination) commences in the brain and its effects (after going to the heart) rise back to the brain. Hence, from (the brain) is the commencement and to it is the final completion. And both sayings (regarding the intellect) have a correct angle. (Risaalah Fil-Ruh wal-Aql pp. 53-55)

Comment
In light of these words we can say the following: The faculty of reason, intellect (عقل) is not isolated and specificied to just one organ in the body exclusively, rather it is ascribed to the soul and body combined and then in turn, as it relates to the body, it is "connected" (متعلق) to the heart and brain. Note also that (عقل) is not an independent entity but an attribute that can be absent or present and can have strength and weakness, abundance and scarcity in a person. Further, we should also bear in mind the definition of reason (عقل), which Ibn Taymiyyah explains on numerous occasions and the essence of that can be explained by the following summarization, "Reason is collectively: knowledge by which what is beneficial is distinguished from what is harmful and then acting upon the dictates of that knowledge, as in, what this knowledge necessitates of action, hence a person traverses the ways to attain what is beneficial and traverse the ways by which harm is avoided." Thus reason incorporates both knowledge (ilm) and action (amal), and underlying action is desire (iraadah). And because imagination and conception is required by the heart (for it to desire what it desires), then the brain plays that role since reflection, thought (fikr) and observation (thought) is processed through the brain, so that begins with the brain (from sensory input) and then that goes to the heart which then "desires" on account of what is brought to it and when that is completed in the heart it raises back to the brain again. The brain then implements what the heart desires since the brain is a delegated control system for the activities of the limbs and organs (hands, feet, vision, speech, thought). However, the seat of all of that is the heart, since it is the heart that is ultimately desiring and the brain is delegated to the implementation. The heart drives and the body follows. And in this processs, the brain contributes to the element of thought and imagination that is then input to the heart and when processed by the heart for the formulation of the desire (iraadah) the matter is sent back to the brain and the brain is the delegated control mechanism for verbal speech and physical action. With this, any confusion or doubts should be settled inshaa'Allaah, and it is clear that reason (عقل) is an attribute of the body as a whole inclusive of the soul, the heart and the body. However since the heart desires (iraadah) as a result of which chosen action arises, it is the seat and the driver. Because reason is defined as acting upon what one knows to benefit and refraining from what one knows to harm, then the heart, from this perspective, is clearly the seat of reason. Ibn Taymiyyah says in al-Majmoo' (16/36): "However, that which is praised is the beneficial knowledge whose possessor acts upon, for if the one possessing it does not act upon it, then he does not have aql (reason, intellect)." And Sufyan bin Uyainah (d. 198H) said (as relayed by Ibn Abi al-Dunya): "The one who knows good from evil is (not the one who is intelligent) but the intelligent is the one who knows good and follows it and knows evil and avoids it." In these quotes we understand that it is chosen action that defines true reason, and the foundation of that is the iraadah (desire) of the heart. In summary, (عقل) is an attribute that is said of the soul and body combined and as it relates to the body, it is produced through a combination of the heart and brain. Hence, it is not exclusive to any organ but is connected to the soul, heart and brain that collectively play a role in producing the attribute of intellect (aql) in a person, and within those roles, the heart is in the driver's seat and the brain is an accomplice and without the soul there is no life (hayaat), hence reason (aql) is said of all three. Note also, as already stated, aql (intellect) is an attribute and not a thing in and of itself that can be said to be "here" or "there". The attribute of aql arises when the soul, heart and brain function to provide thought, imagination, desire, choice, speech and action and if the result (verbal speech and physical action) is in accord with what benefits (and not what harms) then the attribute of aql is present, and this attribute can be present, absent, strong, weak, abundant or scarce in a person.
Written by Abu Iyaad 17th Dhul-Hijjah 1434H (22/10/2013CE)

The Resurrection – A Summary of Events to Occur, by Shaikh Muhammad ibn Saalih al-’Uthaymeen

Shaik Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (rahimahullaah)
Translated selections from Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of
“al-‘Aqīdah al-Wāsiṭiyyah” by Ibn Taymiyyah and “Lum’ah al-I’tiqād” by Ibn Qudāmah al-Maqdisī

The Day of Resurrection, the Day of Judgment, is called the “last day” because it is a day after which there will be no other. It is the final stage. It is the end goal of all the stages through which we pass (i.e., nonexistence, creation in the womb, life, death and the grave, then the hereafter), and it is the end of our journey.

Allah ( تعالى ) says:

<<Then, after that you will all certainly die. Then indeed you all, on the Day of Resurrection, will be resurrected>>
[Sūrah al-Muminūn, 23:15-16.]

The resurrection is when mankind will rise from their graves to stand before the Lord of creation. Ibn Taymiyyah, in his book “al-‘Aqīdah al-Wāsiṭiyyah,” calls this “the greater resurrection” indicating there is also a lesser resurrection. This lesser resurrection is the one pertaining to each individual as they witness with their own eyes the beginning of the hereafter, their new life after their death. So each individual has his own resurrection; when he or she dies, his or her lesser resurrection has begun.

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The 7 Ahruf

 Bismillah

Asalama Laykum dear Sisters

Following our  Dawa Workshop  and at  the request of  some  Let us discover  briefly what is the 7 Ahruf InshAllah!

though it is an extensive subject,i have chosen to present it in brief from(my old abridged notes) in a ,simple way

               

 Hope it will be BENEFICIAL! this is for you Sobia!!!

from Islamic Online University -Usool Tafseer level evel evel evel evel evel evel evel evel evel evel evel evel evel evel evel evel 

The meaning of ahruf/harf: edge, aspect, dialect

ومن الناس من يعبد الله على حرف
And among mankind is he who worships Allah upon a narrow margin,

Saheeh Intl.: ‘an edge’

Zarqaanee defines it as : a single circumstance

أي وجه واحد: وهو أن يعبده على الس ا رء لا على الض ا رء
so if good befalls him he is content therewith, but if a trial befalls
him, he falls away utterly. (22:11)

 

Gabriel came to the Prophet (PBUH ) and told him, “Allaah commands
you to have your Ummah recite the Qur’aan in a single way.” The Prophet (PBUH)
responded, “I ask Allaah to relent and forgive, for my Ummah will not be capable of
that.” Then Gabriel came to him a second time and said, “Allaah commands you to have your Ummah recite the Qur’aan in two ways.” The Prophet (ñ) responded, “I ask Allaah to relent
and forgive, for my Ummah will not be capable of that.” Then Gabriel came to him a third time and said, “Allaah commands you to have your Ummah recite the Qur’aan in three ways.” The Prophet (ñ) responded, “I ask Allaah to relent and forgive, for my Ummah will not be capable of that.” Then Gabriel came to him a fourth time and said, “Allaah commands you to have your Ummah recite the Qur’aan in seven ways. Whichever one they recite, they will be correct.” (Bukhari and Muslim)

'Umar ibn Khattaab related, “I heard Hishaam ibn Hakeem ibn
Hizaam reciting Soorah al-Furqaan in a different way than I used to recite it and [different from] what Allaah’s Messenger (PBUH) had taught me. I was about to dispute with him but I delayed until he had finished. Then I caught hold of his cloak and brought him to the Messenger of Allaah ((PBUH)) and said, ‘Messenger of Allaah, I heard this man reciting Soorah al-Furqaan differently from the way you taught me to recite.’ Allaah’s Messenger (PBUH)) told [me] to leave him alone and asked him to recite. He
then recited it in the same way I had heard him recite. The Messenger of Allaah (PBUH) then said,
‘That’s how it was sent down.’ He then told me to recite and I recited it, and he said, ‘That’s how it was sent down. The Qur’aan was revealed in seven aspects, so recite whatever is easy [for you] of them.’” (Bukhari and Muslim)

 Ubayy ibn Ka'b reported a similar incident involving himself and two other men, each of them having a different recitation. After that they asked Prophet (ñ),and he approved of all three recitations

Total number of Sahaabah who reported hadeeths of this meaning: 21.

However Not every word has seven variant pronunciations!

Hikmah of seven dialects: to make its recitation and memorization easy for the
various tribes.

Few Examples to illustrate this explanation

1- A Hudhalee(tribe) would recite:

ع تّى حين
instead of
ح تّى حين

2-A Tameemee would pronounce hamzat al-qat‘ where a Qurashee would not
Some tribes would say ‘alayhim and feehim while others would recite ‘alayhimu and
feehimu  and yet others would recite alayhimoo and feehimoo.( with mad)

3- Some would make tarqeeq of the raa’ in khabeera baSeera  while others would not.

Some would make tafkheem of
الصلاة والطلاق while others would not.

4- Al-Raazee:

Verb: past/present/command

فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا 34 سبأ 19
فَقَالُوا رَبَّنَا بعِدْ بَيْنَ أَسْفَارِنَا 
 

I'raab:
ذو العرش المجيدِ 85 البروج 15
ذو العرش المجيدُ
Addition & deletion of letters and words:
وما خلق الذكر والأنثى 92 الليل 3
والذكر والأنثى
Word order:
وجاءت سكرة الموت بالحق 50 ق 19
وجاءت سكرة الحق بالموت

 

So is it a contradiction??

Answer: .it is a miracle!!The variation is actually another proof of its origin: Despite all the variation in wording there is no contradiction in meaning.

Al-Jazaree said that all the variations between recitations fall into three categories with regard to the meaning:
a) Variation of pronunciation, based on dialects, with no difference at all in
meaning, e.g.
الص ا رط وعليهم

b) Variation of pronunciation that gives a slight expansion of meaning, but both
variations refer to the same object:
مالك وملك في الفاتحة

Owner and king of the Day of Judgment; both are descriptions of Allah
ننشزها بال ا زي وننشرها بال ا رء
Raise the bones or give them life, the meaning is essentially the same.

c) The variation causes the wording to refer to two different things, but they are compatible and complimentary:
وظنوا أنهم قد كُ ذِ بوا 12 يوسف 110 قرئ بالتخفيف والتشديد: كُ ذ بوا
المبني للمجهول.
Kuthiboo: “They thought they had been lied to.” ‘They’ refers to the
ones to whom the prophets were sent. They thought the prophets had lied to them.
Kuth-thiboo: “They became certain that they were considered liars.”
‘They’ refers to
the prophets. They became certain that their people considered them liars.

Ibn Mas'ood said, “Do not disagree regarding the Qur’aan, and do not
dispute about it, for verily it does not contradict itself. Don’t you see that the
Sharee'ah of Islam is a 5 single unity in its limits and [the meaning of] its recitations and
that the order of Allah in it is a single unity? If one recitation [harf] commanded something
while another prohibited it, that would be contradiction, but in fact, it combines
all of them in a comprehensive unity [of meaning]. So whoever is reciting by a
recitation [that was taught by the Prophet ñ] he should not abandon it out of distaste for
it, for whoever rejects one harf of it has rejected all of it.” And despite all the dialects, no one was able to imitate it.

 contradiction, which the Qur’an itself denies in 4:82(meaning of which is ).Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah , they would have found within it much contradiction.

Allah Akbar!!!!