The mind is the greatest of what God has given to man, and it has cost and preferred. Its words were varied in the Qur’an; Because of its different implications and multiple functions, which indicates the care of the Sharia with reason and its means. Among his names that were mentioned in the Qur’an:
Professor: Muhammad and Nice
introduction:
The names of the mind in the Noble Qur’an: a linguistic and legitimate study:
The mind is the greatest of what God has given to man, and it has cost and preferred. Its words were varied in the Qur’an; Because of its different implications and multiple functions, which indicates the care of the Sharia with reason and its means. Among his names that were mentioned in the Qur’an:
1- The pulp:
It is the elite of the mind and its conclusion; That is, the pure mind of impurities, which realizes the truth, rationalizes and works with it.
In this sense, Ragheb Al -Isfahani indicated by saying: “The heart: the pure mind of impurities, and it was called that because it is pure in its meanings of its meanings, such as pulp and pulp from the thing, and it was said: It is what is zakat from the mind, so every core is a mind and not every mind is a core.”[1].
The evidence from the Qur’an:
The word “Al -Aabab” was mentioned in the Noble Qur’an in sixteen places, and we are satisfied with mentioning two places:
The first place:
The Almighty said: { ﴿ And what is mentioned except the first of the core ﴾ }} [البقرة: 269].
Ibn Jarir al -Tabari said: “I mean: except the first of the minds, who have been reasonable for God Almighty and forbade him[2].
Ibn Katheer said: “That is, what is intended for the sermon and the memory except for those who have a cow and a mind with which the speech and the meaning of the words.”[3].
The second place:
The Almighty said: {﴿ But the first reminiscents remember ﴾ }} [الزمر: 9].
Al -Saadi said: “That is, the people of smart minds, they are those who influence the highest on the lowest, and they influence the knowledge of ignorance, and obedience to God on its violation, because they have minds that guide them to consider the consequences, unlike those who have no core or mind, for he takes his God his whims.”[4].
Al -Qurtubi said: “That is: the owners of the minds of the believers.”[5].
2- The stone:
It is the mind that prevents its owner from falling into what is not appropriate. Because a person excuses the ugly deeds and the exact sayings.
And on the reason for naming the mind a stone, I disclose the Ragheb Al -Isfahani by saying: “The mind was said to be a stone, because the person is in preventing him from what he calls himself.”[6].
Ibn Katheer was good and he said when he said: “Rather, the mind was called a stone, because it prevents man from taking me from what he does not fit from, and the one who does not do it. Because it prevents the sects from the Levantine with its Levantine.[7].
The evidence from the Qur’an:
The word “stone” in the Holy Qur’an was not mentioned in the sense of reason except in one place; The Almighty said: {﴿ Is there a section for a stone?}} [الفجر: 5].
Al -Baghawi said: “For a mind, he was named for that, because he deletes his friend with what is not permissible and not empty, [كَمَا يُسَمَّى عَقْلًا؛ لِأَنَّهُ يَعْقِلُهُ عَنِ الْقَبَائِحِ، وَنُهًى؛ لِأَنَّهُ يَنْهَى عَمَّا لَا يَنْبَغِي، وَأَصْلُ “الْحَجْرِ” الْمَنْعُ”[8].
Al -Thalabi said: “Is it in that which I mentioned a division, that is: convincing and contented in the oath of a stone; a mind, called this, because it is the one that does not replace what is not permissible and does not beautify as it is called a mind, because it is reasonable for the ugliness and scandals, and it is forbidden, because it is forbidden for what is not. To him: It is a stone, and from it their saying: The ruler’s stone is on so and so[9].
3- The prohibition:
The prohibition is the adult mind that forbids its owner from the ugliness and vices, as it is a conscious mind that prevents a person from error and leads him to righteousness. And called that; Because it forbids the soul in taboos and cards.
Ragheb Al -Isfahani said: “The prohibition: the mind that forbids the ugliness.[10].
The evidence from the Qur’an:
The term “ending” was mentioned in the Noble Qur’an in two places in Surat Taha.
The first place:
The Almighty said: { ﴿ In that there are signs for the first of the forbidden}} [طه: 54].
Ibn Katheer said: “That is, for the people of the mind, the righteous.[11].
Al -Qurtubi said: “What is the mind.[12].
The second place:
The Almighty said: {﴿ In that there are signs for the first of the forbidden }} [طه: 128].
Abu Al -Saud said: “For the people of the forbidden, about the doves.” [13].
Ibn Katheer said: “That is: the correct mind and the straightforward papillary.”[14].
4- The dream:
In the language, it indicates the patience, sobriety, and the restraint of the soul when anger, and the scholars differed in its promise from the names of the mind:
Whoever looks at the Qur’anic and prophetic use and the words of the Arabs, it is considered one of the names of the mind; Being a manifestation of its perfection.
And whoever separates the power of perception (which is the function of the mind) and the power of restraint (which is one of the results of the mind), the dream has a characteristic of the mind, not one of its names.
Among those who say that the “dream” is called “the mind” in some places, they inferred the flowers of the term “dreams” in the Holy Qur’an in the sense of “minds”, as in the Almighty saying: { ﴿ Or do their dreams command them with this ﴾ }} [الطور: 32].
Ibn Katheer said: “That is, their minds order them with this that they say in you from the false sayings that they know in themselves that they are a lie and falsehood?}﴿ Or are they overwhelming people ﴾ }} [الطور: 32]; That is, but they are a misguided people, stubborn, as this is what carries them to what they said in you.
Al -Baghawi said:﴿ Or do their dreams command them ﴾}: Their minds,﴿ in this ﴾? This is because the greats of Quraysh were describing dreams and minds, so God visited their minds when they did not distinguish them with the knowledge of the truth from falsehood.[15].
Among those protesters to promise the dream is one of the names of the mind:
Ragheb Al -Isfahani by saying: “The dream: self -control and printing about the aggravation of anger, and the collection of dreams. God Almighty said: {﴿ Or do their dreams command them with this ﴾}, Its meaning was said: their minds. And the dream is not in fact the mind, but they made it so because it is one of the causes of reason.[16].
Al -Halabi stated: “In his saying: { ﴿ Or do their dreams command them with this ﴾}, It was said: their minds. And the dream: the mind, and it is a view.[17].
5- The heart:
It is the deepest and most honorable of the hollow, and it is the heart of the thing and its sincere. In a person, it is considered the most special place for awareness and feeling. The root (s-l-b) in the language revolves around the meanings of subcontractors, pulp and extract; That is, what is inside the thing and its essence is formed. And since the mind is an internal force that performs the functions of understanding and reflecting, its meaning is the linguistic origin of the word “heart”; Therefore, it is true in the tongue of the Arabs to express the heart from the mind, including the words of God Almighty: { ﴿ In that, there is a remembrance for those who have a heart}} [ق: 37]; That is, a mind that thinks and managed.
It was stated in the derivative dictionary, after the statement of the linguistic origin of the root of “Heart”: “The original is allowed to be released on the inner power: the mind.”
Then Ibn Manzoor came to confirm this by saying: “And the heart may be expressed from the mind … and the fur said: It is permissible in Arabic to say: What is the heart? What is your heart with you?[18].
The evidence from the Qur’an:
The Almighty said: {﴿ Did they not walk in the land, and you will have hearts that they are reasonable?}} [الحج: 46].
Al -Nasafi said: “That is: they understand what must be reasonable for the neutrality and its gravity.”[19].
I said: In this verse, God Almighty assigned the process of reasoning to the heart, even though the rationality is one of the functions of the mind, indicating that the center of the mind is the heart. Accordingly, it is correct to consider the heart from the names of the mind, or what it indicates.
6- Full:
In the language: taken from the verb “fad”, meaning: the burning heart is heat, and is often used in expressing the emotions and deep esoteric feelings.
Ibn Manzoor said: “And the hearts: the heart, to keep it and its consequences.”[20].
Al -Zubaidi said: “It was said: It is said to the heart is a heart if it is considered the meaning of the heart, that is: the severity.”[21].
The scholars differed in the relationship between the heart and the heart: are they synonymous or between them?
As for the fact that the heart is synonymous with the mind in the Noble Qur’an, here is the statement:
The Almighty said: {﴿ And do not stand what you do not have knowledge, for hearing, vision, and hearts, all of you were responsible for it. }} [الإسراء: 36].
I said: The Almighty truth has mentioned the heart here with hearing and sight, and it is one of the tools of perception; This indicates that the heart has a role in discrimination and feeling, as it is a cognitive power. It is known that the mind is the power of perception; So share this aspect.
The Almighty said: {﴿ What lied to the hearts of what he saw ﴾}} [النجم: 11].
I said: God Almighty has made a place for ratification and denial, and they are among the actions of reason, so they agreed from this aspect.
Al -Zubaidi said: “A group of interpreters said: The heart is called the mind, and they permitted that from this section the Almighty saying: { ﴿ What lied to the hearts of what he saw ﴾}} [22].
From the above; It turns out that the heart is used in the Qur’an in a sense close to the mind, as it was assigned to perception and ratification, indicating that it is a distinctive sane power, not just a place for emotion.
Search results in the names of the mind and their Quranic connotations:
1- That the mind has multiple names in the Holy Qur’an, and each name indicates with a different aspect of the functions of the mind and its meanings.
2- The name “the pulp” indicates the extraction of the mind and its and its seed. Therefore, God praised him for the first of the hearts; Because they are the deepest understanding.
3- The name “stone” indicates the function of the mind in prevention and stop, and for this reason the fortress was called, as if the sane person takes shelter in his mind from ignorance and passion.
4- The name “Al-Nahr” indicates that the mind is what forbids its owner from foolishness and falsehood, and God has praised the remembrances of it; Because they have a practical mind that prevents them from error.
5- That God addressed the people in the Qur’an with these various names; To guide them to the use of their minds in reflection, thinking, and consideration.
6- Whoever is offered or disturbed by the mind, it is exposed to the verses of God, blameless in the balance of Sharia.
7- The Qur’an is up to the pure mind associated with piety, not the abstract mind separated from faith.
And God knows best.
And our last prayer is that praise be to God, Lord of the worlds.
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[1] Vocabulary of the words of the Qur’an, Ragheb Al -Isfahani.
[2] Interpretation of Al -Tabari.
[3] The interpretation of Ibn Katheer.
[4] Al -Saadi interpretation.
[5] Interpretation of Al -Qurtubi.
[6] Vocabulary of the words of the Qur’an, Ragheb Al -Isfahani.
[7] The interpretation of Ibn Katheer.
[8] Interpretation of Al -Baghawi.
[9] Interpretation of Al -Thaalabi.
[10] Vocabulary of the words of the Qur’an, Ragheb Al -Isfahani.
[11] The interpretation of Ibn Katheer.
[12] Interpretation of Al -Qurtubi.
[13] Interpretation of Abi Al Saud.
[14] Interpretation of Ibn Katheer
[15] Interpretation of Al -Baghawi.
[16] Vocabulary of the words of the Qur’an.
[17] The mayor of Hafiz.
[18] The tongue of the Arabs.
[19] Interpretation of Al -Nasafi.
[20] The tongue of the Arabs.
[21] The crown of the bride.
[22] The crown of the bride.