Hadith 1

rt, and when that is proven, it obliges that the encumbered, it would be the heart, because the encumberment is conditional with the intellect and the understanding. And the fourth is that the heart, it is the first of the limbs to come into being and it’s last to die, and that has been proven by the autopsy, and because it is empowered in the chest which it is in the middle of it in the body, and it is a glory of the kings, the ones needy to the servants, that they would be in the middle of the kingdom, in order to be surrounded by the peripheries from the sides in order to be distance from the calamities. And the one who said the intellect is in the brain argue with aspects. One of these is that the sensory perceptions which are the tools for the awareness, penetrate to the brain besides the heart. And the second is that the organs which are the tools of the voluntary movements are transmitted from the brain, besides the heart. And it’s third is that when the disability enters in the brain, it disturbs the mind. And its fourth is that in the custom, everyone who intends to describe with lack of intellect would say, ‘He is light-minded, light of the mind’. And it’s fifth is that the intellect is noblest, so it would be in its place what is nobler and more exalted, it is the noblest, and that, it is the brain, not the heart. So it obliges that the place of the intellect, it would be the brain, not the heart. The answer to the first is why it is not permissible to say that the senses lead their effects to the brain, then the brain leads those effects to the heart, and the brain is an instrument close to the heart, and the senses are a distant instrument, and the senses serve the brain, and the brain serves the heart. And its realisation is that we realise from ourselves that if we reason that a certain thing must be done or that it must be left, the organs move at that, and when we are rationalising, we feel from the side of the brain. And about the second, it is not far-fetched that the impact is from the heart to the brain, then the brain moves the organs, by means of the nerves emanating from it. And about the third, it is not far-fetched that the integrity of the brain is conditional for the arrival of the impacts of the heart to rest of the organs. And about the fourth, his custom was because the heart only adjusts its mood by what it derives from the brain from its coldness. If the brain catches up with a departure from moderation, the heart goes out of moderation also, either because its temperature is higher than the required amount or because its temperature is less than that amount, then at that time the mind becomes deranged. And about the fifth is if what they are saying is correct, it would obligate that the place of the heart, it is the cranium, and when that is false, it proves the spoiling of their words’ – end. And I ‘Majlisi’ say after submitting the premises of its evidence and not being exposed to its falsification and prevention, but it only indicates that the soul is other than the body and its parts, and the external and internal senses, and does not indicate its abstraction. It remains preserved until the publication as we will achieve it, God willing. Why is it not permissible for it to be a nice body from the realm of the kingdom that is attached to the body or enters it and exits at death and remains preserved until the Resurrection? – just as we will research it, if Allah-azwj the Exalted so Desires’. Words of the Exalted: Allah Expires the selves when they die, [39: 42] – Al-Tabarsi, may Allah-azwj Sanctify his, said, ‘I. e. , by Capturing them to Him-azwj and the time of their death and the termination of their terms, and the meaning it the death of their bodies, and their forms are upon a deleted verb. and those who do not die in their sleep. [39: 42] – i. e. , Causing the expiry of the selves which did not dies in their sleep, and which died during the sleep are the selves which happe