الفهرس 
القلب والعقل فى القرآن الكريميوجد فقط 14 صفحة متاحة للعرض العام
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المستخلص
It is known that the mind role Essential And articulated in building Knowledge gnosticism, but rather And for him luck And a share of degrees detection and witnesses after promotion and its integration And his transition to Rank mind Holy and that Knower when Criticize mind it mean so mind material here we ask on nature Relationship that bind mind Nope intellectual rank And sanctity with heart that he a tool Knower Scout and cognitive for facts The curriculum Mystical as We know he Curriculum detective And my witnesses He depends on the heart as a tool to know, and on liquidation And politeness the permanent for the soul as a way to attain Knowledge The plasticity Therefore, how Adapt between mind heart,Specifically mind Holy? gesticulate she fact Relationship ruling between them?This topic, which was a torrent of revelations in the volumes and compilations of many Sufis of the third and fourth centuries AH and the centuries that followed them alike, and we mention, for example, but are not limited to: Abu al-Harith al-Muhasabi (d. 243), Abu Sahl al-Tastari (d. 283 AH), Imam al-Junaid Ibn Muhammad (d. 297 AH), al-Hakim al-Tirmidhi (d. 320), Abu Talib al-Makki (d. 386), Abu Hamid al-Ghazali (d. 505 AH), Shihab al-Din al-Sahrudi (d. 632), Mohi al-Din ibn Arabi (d. 638), and others ..., as I asked the ink a lot in the works of And the research and studies of some researchers and scholars of contemporary Islamic Sufism, either investigation and scrutiny, or translation with analysis and criticism.The main problematic of the subject revolves around the main question, which is: What is the status of the heart and mind in the epistemological experience of both Imam Al-Ghazali and the Great Sheikh Ibn Arabi? The following questions arise from this:1-What is the significance of the heart and mind in the Holy Quran?2-What is the status of the heart and mind for both Imam Al-Ghazali and Sheikh Al-Akbar Ibn Arabi Al-Hatemi?3-To what extent is the heart capable of functioning as a cosmic sense, and what are its tools in achieving this?4-What is the status of the heart according to Evelyn Under Hill and Buick, and what is the view of Ibn Arabi and the Sufism of Islam in the studies of our professor, Dr. Ibrahim Yassin?5-What is the difference between the light of the heart that is derived from the heart stations in Islamic Sufism, and the means of access in Buddhism and some eastern bees?
6-Why do Muslim Sufis describe the heart with the things that characterize the mind?7-How does the dialectical relationship between the mind and the heart appear in contemporary studies presented by Prof. Dr. Ibrahim and A. Dr.Nevin Ibrahim Yassin in their study on the cosmic sense and the faculties of superior perception.The thesis was divided into an introduction, five chapters and a conclusion as follows:The first chapter is entitled: ( The heart and the mind in the Holy Quran )The first topic: ( the concept of the heart and the mind linguistically and idiomatically ).First: the heart, linguistically and idiomatically .Secondly, the mind is linguistic and idiomatic .The second topic: the heart in the Qur’an and Sunnah .First : the heart in the Holy Quran .Second : Analogues of the heart in the Holy Quran .Third: Types of hearts in the Holy Quran .Fourth : The heart in the Sunnah third topic : the mind in the Qur’an and Sunnah . First : the mind in the Holy Quran Second:Paradigms of the mind in the Holy QuranThird:The mind in the Sunnah feedback Chapter Two: Knowledge between the heart and the mindItincludes Introduction:The first topic: the heart and access to knowledge. The second topic: the means of the heart in reaching knowledge.The third topic: the role of the mind in accessing knowledge. The fourth topic: the means of the mind in perceiving knowledge. Comment:Chapter Three:Expanding the powers of the mind to function as a cosmic sense. Introduction:The first topic: what is the cosmic sense, and the difference between it and the cosmic sense. First: the concepts of the cosmic sense. Second: the difference between the cosmic sense and the cosmic sense. The second topic: the means of attaining the cosmic sense:First: the home of the cosmic sense.Second:Taste as a tool for the cosmic sense.Third: Traveling to God as a tool for the cosmic sense. Chapter Four: Expansion of the powers of the mind to act as a superior sense (enlightenment), in which: Introduction: First: what is enlightenment? Second: Enlightenment in the Book and the Sunnah. Third: The relationship between enlightenment, revelation and manifestation. Fourth: enlightenment and access to God (cosmic awareness). Fifth: Enlightenment is the self-experience (annihilation) and behavior towards it.feedback. Chapter Five: The perfect human being is the gentlest shade of existence. Introduction: The first topic:the relationship of the perfect person with the shadow. The second topic: the relationship between the perfect man and the imagination.The third topic: the full-fledged human function.The fourth topic: the perfect man and the Muhammadan truth.feedback.The letter reached the most important results:1-That between the heart and the mind is general and specific, between the two words, each of them has a connection to the thought on the one hand, but the heart is entrusted with more matters according to the two imams Al-Ghazali and Ibn Arabi, may God have mercy on them. 2-The heart is a complete being with the means of perceiving, it has eyes and ears with which it hears, and it has faculties that enable it to penetrate through layers and browse papers with what God Almighty bestows of manifestations and revelations.3-Imam Al-Ghazali showed the status of the mind in reaching the assessment of faith in the soul, as well as independent evidence defending religion, but between Al-Isfahani that it has a sacred stage and that it can ” reach to Denominator and tidy mind Holy And he stops - that - on behavior road liquidation and abstraction psycho until perish Existence The traveler in God Come here you are consumed abundance humanity lonely divine, And maybe I rose also to Denominator the yard in Unity, and it happens the Union between transfiguration possibility And right absolute, And it happens I have Knower by this the Union Type new from perception not from Type powers physicality perceived things sensuality, no mentality perceived things the college, but rather he Type Complete and comprehensive from perception touches Limit detection witnesses, So in place detection and witnesses when Knower Ali mattresses and degrees many, start from last border mind total when open his capabilities and his preparations Word it border world launch, Faisal to Denominator mind Absolute that it Considering same perception « , He names it Knower By force sanctity Sometimes , Considering what Realize with it from unseen. 4- Al-Ghazali showed that prophecy is a degree above the mind, and that there are remnants of it that some people obtain through dreams, and this is in agreement with what is indicated by the authentic Sunnah. 5- Imam Al-Ghazali named the cosmic sense that a person acquires in his path to knowledge as insight, true to the Almighty’s saying: “ The heart does not lie when it sees ”. 6- When the heart reaches its maximum capacity, it becomes an absolute cosmic sense because it becomes a platform for divine manifestations, and this is what Abu Hamid al-Ghazali intended, who used terms that indicate this meaning, its time being divine insight and kindness, and he even reached the description of the heart as a niche.7-The mind reaches levels of sublimity so that it transcends the area of sensory perceptions, and what Tom Arnold calls the super rational sense is super rational thinking , and the heart also reaches a degree of sublimity that transcends the features of the physical heart to become a metaphysical sense that crosses the barriers of sense and transfers the outer universe to the sublime, so that It turns into a universal universe, the Micro cosm , and here the mind and the heart meet in a sublime area that transcends the lower levels to the superior and sublime levels of perception, and both become a mind and a heart.8-The perceptions of the heart and the mind transcend the field of sensory perception to multiple levels Transendetar Extreme states of cosmciou , so that the mind perceives above the material level and becomes a mind and a heart.9-Enlightenment in Islamic Sufism is positive, unlike enlightenment in others. It is an interaction with life in Islamic Sufism, and it kills life in Buddhism and other earthly bees.10-And enlightenment is the light of God Almighty, who illuminated the darkness, the light of the Prophet, the light of the Qur’an, and the light of the Sunnah, and this light appeared through revealing and transfiguration on the heart of the believer.11-This enlightenment answers the questions that preoccupied man across time and space, who am I? And why am I here? To what fate shall we go?12-Ibn Arabi is considered the owner of the theorization of the perfect person, and if he had previously talked about him, then Al-Hallaj, Al-Jili and others mentioned him.13-The perfect person in the Sunni proposition is the guardian, with his ranks of perfection, and for the Shiites, he is represented by the imam or the guardian.14-We cannot completely separate between knowledge of the heart and moral values, as it is an inevitable result of the reflection of morals and divine attributes, which is the practical application of the contentious space on earth.