The brain is an organ but the mind isn't. The brain is the physical place where the mind resides. ... The mind is the manifestations of thought, perception, emotion, determination, memory and imagination that takes place within the brain. Mind is often used to refer especially to the thought processes of reason.

Ref: http://controlmind.info/human-brain/the-difference-between-brain-and-mind

Regards

Selvam

The brain and the heart are organs, whereas the mind is a complex of thoughts, determination and emotions.

The embodied/enactive/extended/embedded perspective sees the mind as emerging from the interaction of a living organism with its environment, as part of a dynamically integrated system. This way of looking at ourselves is making us rethink many aspects of our nature and experience. Here are some basic references, where you can get an idea of the essence of this paradigm.

Varela, Francisco J.; Thompson, Evan; Rosch, Eleanor

1993a The embodied mind, cognitive science and human experience, Cambridge/London, The MIT Press.

1993b The embodied mind, cognitive science and human experience, digital copy, Cambridge/London, The MIT Press (http://monoskop.org/images/b/b2/Varela_Thompson_Rosch_-_The_Embodied_Mind_Cognitive_Science_and_Human_Experience.pdf, accessed: 3 April 2016).

2016 The embodied mind, cognitive science and human experience, revised edition, Cambridge/London, The MIT Press.

Ward, Dave; Stapleton, Mog

2012 “Es are good; cognition as enacted, embodied, embedded, affective and extended,” in Consciousness in interaction: the role of natural and social context in shaping consciousness, Fabio Paglieri, editor, Amsterdam/Philadelphia, John Benjamin Publishing Company, pp. 89-104 (https://philpapers.org/rec/WAREAG, accessed: 28 December 2016).

Chemero, Anthony

2011  Radical embodied cognitive science, Cambridge/London, The MIT Press.

2013 “Radical embodied cognitive science,” in Review of General Psychology (American Psychological Association), vol. 17, no. 2, pp. 145-150 (https://www.academia.edu/6684841, accessed: 5 January 2016).

Shapiro, Lawrence

2011 Embodied cognition, London/New York, Routledge.

For a more extensive reading list, with a thematic structure, you may consult the bibliography I have put together for the students in my seminar Embodied Cognition and Aesthetic Experience. It is available here on ResearchGate:

https://www.researchgate.net/publication/317351468

Data Embodied cognition and aesthetic experience: a bibliography ...

@Selvam Ramasamy Thank you for your answer. So what exactly does it mean when people say things like "I felt it in my heart", "My heart yearns for this or that", does the heart have the capability to express emotions? are emotions not things of the mind, stemming from part of our consciousness? It's clarity I seek...

Here you have the differences in gram:

male: brain 1336 gr; heart 363 gr, mind when it leaves the dead body: 21 gr

female: brain 1198gr, heart 284gr, mind 21 gr measured as before

These links may help you

https://www.islamreligion.com/articles/10312/mind-part-1/

http://www.answering-christianity.com/mahir/brain_heart_miracle.htm

https://mohamedghilan.com/2012/02/10/intelligence-is-it-in-the-brain-or-the-heart/

Muslim philosophers considered the quest for knowledge as a divine command, and knowledge of the soul, and particularly of the intellect, as a critical component of this quest. Mastery of this subject provided a framework within which the mechanics and nature of our sensations and thoughts could be explained and integrated, and offered the epistemological foundation for every other field of inquiry. As opposed to the Occasionalist views of the Mutakallimûn, the Muslim theologians, philosophers wished to anchor their knowledge of the world in a stable and predictable physical reality. This entailed naturalizing the soul (nafs in Arabic) itself, charting the relation between its external and internal senses and between its imaginative and rational faculties. However, the ultimate goal of this subject, conjunction of the intellect with universal truth, had a decidedly metaphysical and spiritual aspect.

The psychological views delineated by Aristotle were the dominant paradigm for Muslim philosophers, as modified by Hellenistic variations expressing Platonic perspectives. The ninth to the twelfth centuries is the period of rigorous philosophizing that characterizes classical Islamic philosophy, and it is the period and subject with which this article is concerned.

https://plato.stanford.edu/entries/arabic-islamic-mind/

Heart-Mind Relationship in the Holy Quran

***

الْعَلَاقَةُ بَيْنَ الْقَلْبِ وَالْعَقْلِ فِي الْقُرْآنِ الْكَرِيمِ

By Hassan Ali El-Najjar

29th of Muharram, 1429 (February 7, 2008)

Final revision was on 24th of Rabi' Al-Thani, 1438 - 22nd of January 2017

***

 أعوذُ باللهِ منَ الشيطانِ الرجيم

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

 I seek refuge with God from the Stoned Shaytan

In the name of Allah, the Beneficent, the Merciful

 Introduction 

The Holy Quran refers to the heart as a processor of information, particularly concerning emotions. This reference to the heart as such attracts attention to the relationship between the mind and the heart in humans. 

This Chapter starts by listing down the verses that deal with the heart and explaining them, in order to shed some light on the mind-heart connection. Then, few academic articles about the subject will be reviewed in order to explore this relationship further, from a scientific perspective. 

Verses mentioning the heart in the Holy Quran 

The word "heart" is mentioned in the Holy Quran 133 times, 20 times as a singular noun, once in dual form, and 112 in plural form. [1]  Here are some of them:

  وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْر  (آل عمران ، 3: 159).

‌If you were severe (rude) or harsh-hearted (in treating them), they would have left you. So, pardon them, ask (Allah) to forgive them, and consult them in the affairs (of the community). (Al-E-Imran, 3: 159).

 إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬  (الشعراء ، 26: 89).

Except he, who came to Allah with a sound heart ( Al-Shu’ara, 26: 89) 

مَّنۡ خَشِىَ ٱلرَّحۡمَـٰنَ بِٱلۡغَيۡبِ وَجَآءَ بِقَلۡبٍ۬ مُّنِيبٍ  (قاف ، 50: 33).

Who feared the unseen Al-Rahman (The Merciful), and came with a repentant heart (Qaf, 50: 33) 

وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ  (البقرة ، 2: 204).

... and he calls Allah to witness about what is in his heart; yet he is the most contentious of enemies  (Al-Baqara, 2: 204) 

وَلَا تَكۡتُمُواْ ٱلشَّهَـٰدَةَ‌ۚ وَمَن يَڪۡتُمۡهَا فَإِنَّهُ ۥۤ ءَاثِمٌ۬ قَلۡبُهُ  (البقرة ، 2: 283). 

Do not conceal the testimony. And whoever conceals it his heart is sinning. (Al-Baqara, 2: 283) 

وَقَلۡبُهُ ۥ مُطۡمَٮِٕنُّۢ بِٱلۡإِيمَـٰنِ  (النحل ، 16: 106).

 ... and his heart assured by faith (Al-Nahl, 16: 106). 

فَيَطۡمَعَ ٱلَّذِى فِى قَلۡبِهِۦ مَرَضٌ۬  (الأحزاب ، 33: 32). 

... lest the one in whose heart there is sickness should aspire (to you). (Al-Ahzab, 33: 32) 

وَمَن يُؤۡمِنۢ بِٱللَّهِ يَہۡدِ قَلۡبَهُ  (التغابن ، 64: 11). 

... and whoever believes in Allah, (Allah) guides his heart  (Al-Taghabun, 64: 11) 

قَالَ أَوَلَمۡ تُؤۡمِن‌ۖ قَالَ بَلَىٰ وَلَـٰكِن لِّيَطۡمَٮِٕنَّ قَلۡبِى  (البقرة ، 2: 260).

He (Allah) said: Haven’t you believed yet? He (Ibrahim) said: “Yes,” but for my heart to be assured  (Al-Baqara, 2: 260) 

مَّا جَعَلَ ٱللَّهُ لِرَجُلٍ۬ مِّن قَلۡبَيۡنِ فِى جَوۡفِهِۦ‌ۚ  (الأحزاب ، 33: 4).

Allah has not made for any man two hearts in his chest  (Al-Ahzab, 33: 4) 

سَنُلۡقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ  (آل عمران ، 3: 151).

We shall cast great fear into the hearts of the nonbelievers (Al-E-Imran, 3: 151) 

ٱلَّذِينَ ءَامَنُواْ وَتَطۡمَٮِٕنُّ قُلُوبُهُم بِذِكۡرِ ٱللَّهِ‌ۗ أَلَا بِذِڪۡرِ ٱللَّهِ تَطۡمَٮِٕنُّ ٱلۡقُلُوبُ  (الرعد ، 13: 28).

Those who believe, and whose hearts find assurance (and peace) in the remembrance of Allah. For, in the remembrance of Allah, hearts find assurance (and peace)  (Al-Ra’ad, 13: 28) 

ذَٰلِكَ وَمَن يُعَظِّمۡ شَعَـٰٓٮِٕرَ ٱللَّهِ فَإِنَّهَا مِن تَقۡوَى ٱلۡقُلُوبِ  (الحج ، 22: 32).

Thus, and whoever glorifies the rituals of Allah, it is (a sign) of piety of hearts  (Al-Hajj, 22: 32) 

أَفَلَمۡ يَسِيرُواْ فِى ٱلۡأَرۡضِ فَتَكُونَ لَهُمۡ قُلُوبٌ۬ يَعۡقِلُونَ بِہَآ أَوۡ ءَاذَانٌ۬ يَسۡمَعُونَ بِہَا‌ۖ فَإِنَّہَا لَا تَعۡمَى ٱلۡأَبۡصَـٰرُ وَلَـٰكِن تَعۡمَى ٱلۡقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ  (الحج ، 22: 32).

Have they not traveled throughout the Earth, with hearts to reason with, and ears to hear with? Truly it is not the eyes that become blind, but do the hearts which are in the chests (Al-Hajj, 22: 46).

Meanings associated with the heart, according to the above verses 

The above verses provide us with a number of meanings associated with the heart. These include severity and harshness in dealing with people, soundness, repentance, rivalry, sinfulness, faith, sickness and trouble, guidance, assurance and peace, love, fear, thankfulness for positive surroundings, and reasoning. 

Basically, the heart reacts notably to issues related to goodness and wickedness.

Exploring the relationship between the heart and the mind 

The relationship between the heart and the mind has been explored in many articles or works, as readers can find on the internet. Here is some information from few of them, but by no means, this is a survey or a review of the literature. The idea here is conveying to readers that the relationship between the heart and the mind has been studied and researched away from any references to the Holy Quran. 

Rayl (2016) mentions that there is a two-way biological superhighway, connecting emotions (which is a mental function) and the heart. Chronic stress and events with certain emotional themes can kick off an inflammatory process that leads people to both depression and cardiovascular disease. On the other hand, inflammation can start with heart disease, which then causes stress and eventually depression. Thus, the heart will be affected by traumatic mental incidents, such as in the case of  a person who is quick to anger and fast to explode. [2]

Martin (2006) mentioned that he and his team spent the last 15 years studying the “heart” physically, emotionally and spiritually. The mapped the communication pathways between the heart, the brain, and the rest of body. They learned that the heart is the master controller in the human system. It is capable of sending powerful, healing commands throughout the entire body. These commands from the heart have a dynamic impact on the nervous, hormonal, and immune systems. Moreover, they also found that these commands influence brain function and have the ability to improve cardiovascular disease, hypertension, diabetes, and psychological problems. [3]

Shah and others (2003) mention that there is a relationship between emotions and psyche (mind) on one side and heart disease on the other. There is evidence linking cardiovascular and neuropsychiatric disorders and the possible mechanisms and pathophysiology of this association. There is also a possible role of using mood enhancing therapies (mainly antidepressants) and their safety in patients with cardiovascular disorders. [4]

 Shah et al (2003 - 2) also mention that there is a plausible biological basis for the association between psychiatric morbidity (mind) and cardiovascular (heart) disease. Anxiety, panic disorder, and depression are common in patients with coronary heart disease and hypertension. [5]

Conclusion 

There is a very close and interactive relationship between the mind and the heart, particularly regarding the issues of emotions as well as issues related to making choices (including those about good and evil). 

People with optimistic and good life style enjoy peace of the mind and calmness of the heart. However, pessimism and wrong doing may be associated with mental and cardiac disorders. 

Thus, basic good characteristics of love, appreciation, care, tolerance, sharing, understanding, helping others, and observing God’s teachings not only are rewarded in the hereafter but they also bring peace of the mind and soundness of the heart during a person's life on Earth, making his/her life better and more enjoyable. 

The healing signals from the heart, which have a dynamic impact on the nervous, hormonal, and immune systems, give evidence that the heart not only reasons but makes decisions and acts for the welfare and wellbeing of the body.

Thus, the heart can be described as a part of the brain, but located in the chest because of its size and for the suitability of its other functions.

 ========================================================================================================================

Notes

[1] The mentioned numbers of verses containing specific words are based on the search function of the Holy Quran in Arabic, at www.tanzil.net. 

The other source the author used for this purpose was "The Holy Quran Index," in Arabic, by Muhammed Fuad Abdul Baqi. Cairo: Dar Al-Fikr. 1406 (1986). The Arabic Title is: “Al-Mu’ajam Al-Mufahras Li Alfadh Al-Qur’an Al-Kareem.”

The Arabic texts of the Holy Quran verses in this Chapter were taken from www.quranexplorer.com.

[2] Rayl, A. G. S. 2016. "The High Price of a Broken Heart," Psychology Today (June 9).  

https://www.psychologytoday.com/articles/200707/the-high-price-broken-heart 

[3] Martin, Howard. 2006. "Understanding the Relationship Between Heart, Mind & Body." In Light Times, (March). 

http://www.inlightimes.com/old_site/archives/2006/03/heart-body-mind.htm 

[4] Shah, S U, A White, S White, W A Littler. 2003. "Heart and mind: (1) relationship between cardiovascular and psychiatric conditions." Post Graduate Medical Journal, Volume 80, Issue 950.  ttp://pmj.bmj.com/cgi/content/abstract/80/950/683 

[5] Shah, S U,  Z Iqbal, A White, S White. 2003. "Heart and mind: (2) psychotropic and cardiovascular therapeutics." Post Graduate Medical Journal, Volume 81, Issue 951.  

http://pmj.bmj.com/cgi/content/abstract/81/951/33 

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About the Author and the Book:

* The author of this book has a Ph.D. in Sociology and a Master’s degree in Cultural Anthropology. He was born in Gaza, Palestine in 1369 Hijriya (1950) but he has been living in the United States since 1986. 

This work is solely devoted for the sake of Allah, to educate people about Islam, in response to a great demand to know about the final message of God to humanity. 

The authentic Quran Arabic text is used as a reference for the translation of the meanings of the Quran verses, particularly from www.tanzil.net.

The works of the three renowned Islamic scholars Al-Tabari, Al-Qurtubi, and Ibn Katheer, have been used throughout the chapters of this book, as these are the most credited interpretations of the Holy Quran, for their use of 'Hadith, companions' interpretations, and their thorough knowledge of the Arabic language. 

May Allah, praise to Him, enlighten the hearts and minds of all who read this book, and guide them to the right path.

May Allah, praise to Him, accept this effort, as a contribution to spreading His light among the people of this Earth.

يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّـهِ بِأَفْوَاهِهِمْ وَاللَّـهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ  (الصف ، 61: 8).  

They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it (Al-Saff, 61: 8). 

https://orbitislam.com/thinking-begins-in-the-heart/

http://www.aljazeerah.info/Islamic%20Editorials/2008/February/Heart-Mind%20Relationship%20in%20the%20Holy%20Qur%27an%20By%20Hassan%20Ali%20El-Najjar.htm

What is the Difference Between the “Heart” (Qalb), “Kindling Heart” (fuaad), and the “Pure Intellect” (lubb)?

NOVEMBER 4, 2009 BY EDITOR

Answered by Sidi Abdullah Anik Misra

Question: What are the differences between the words “Qalb”, “Fu’aad” and “Lubb” as used in the Qur’an?

Answer: As salaamu alaikum wa rahmatullahi wa barakatuh,

The Qur’an expresses the word “heart” using different Arabic words at different times; these can mostly be summed up as the Arabic words qalb, fuaad and lubb. Since in the Arabic language, there is no such thing as an exact synonym, there are subtle differences in the root meanings and indications given by the different words that must be understood if one wants to understand the nuances of the Qur’anic message. When does Allah Most High say Qalb? Why is it different than fuaad?  Let’s look at their underlying meanings first, then move on to how the meanings are used to express highly nuanced messages.

al-Qalb

Imam al-Raghib in his Mufradaat says that qalb literally means to turn something around on its face, or to flip something over, such as the turning over of a cloth, or the turning of a person when they turn away from the direction they were going in to another direction. Hence, its derivatives all express some form of this flipping or turning over, so inqilaab as a verb can be used in the Qur’an for “turning on their heels”, or changing your direction to retreat and flee from battle, or as a noun to mean the act of overthrowing someone, where a sense of a flip in power or revolution (literally) is expressed. It is also used in its passive sense to express being turned, rather re-turned, to Allah, Most High, after death.

Then, al-Raghib says that this term is applied to the human heart (physically as well), it is said, because of its frequent turning over, or going through what we call “changes of heart” where emotions, decisions and opinions flip and switch often. He says the term “heart” itself goes to encompass the soul, knowledge, bravery and more.

He points out however that the heart is not the same as the intellect, but that the heart is often generalized as the intellect the same way that a river doesn’t literally run, but rather its water runs, but the running is generalized to the river because it contains the water. Allah Ta’ala even says “Nuqallibu al-af’ida”, which is using another word for heart, al-fuaad, to say “we turn the hearts” from one opinion to another.

The qalb is a heart that can either be sick or sound, dead or alive, due to the beliefs and certainty inside it. Al-Jurjani refers to it as the “true essence of a human being”, while al-Hakeem al-Tirmidhi, who dedicated an entire book to the difference between the words for “heart”, said the qalb contains all levels of inner being.

al-Fuaad

Imam Al-Raghib says fuaad basically means qalb (i.e. heart), with the distinction that a heart is called a fuaad when there is a sense of kindling or burning, so its derivative is used to refer to roasting meat under flame, after which the meat is called fa’eed. Fu’aad (or its plural af’ida) is specifically used to highlight how much the burning heart has an ability to effect things. When a flame burns brightly, it is akin to a heart that is excited with eagerness, and there is a sense of commotion and pulsation.

It has also been called the emotional cover around the qalb, giving the sense that the qalb is deeper and more special than the superficial emotions of the fuaad. This view, purely linguistic, is what E. Lane favours in his Lexicon, however, scholars who have a hand in actually seeing the word applied in Qur’anic contexts have said that the fuaad is actually deeper than the qalb in the sense that it is the place where witnessing takes place and the light of knowing God is kindled.

Al-Lubb

The lubb [pl. albaab] signifies the pure intellect, free from inner blemishes and suspicion (note this is deeper than simply “the mind” or “brain”).  The word itself means the marrow, pith or innermost core of something – a tree, a fruit or the breast of mankind, the heart.  It is also said to represent the most discerning type of intellect, so that every lubb is an intellect, but not every intellect reaches the level of a lubb.

For this reason, Allah Ta’ala constantly uses Ulul-Albaab, the people of hearts, to refer to those intelligent and discerning believers who are in touch with their innermost core that recognizes the signs of Allah and understands the Truth, free from the tumultuous emotions of the fuaad and beyond the hesitating fickleness of the human qalb.  This is truly the heart of hearts.

Al-Sadr

In his tafseer, al-Nisabouri also mentions al-sadr (chest) as being another word for heart in the Qur’an, the same way that when we say the “breasts of mankind”, we mean their hearts on the most external and shallow level.

Allah Ta’ala often uses sadr when speaking about “expanding the breast” of His prophets such as Musa and the Prophet Muhammad (peace be upon them), because sadr is the broadest, most general term, and so it is understood that the other layers of the heart will also be expanded. However, for the rest of mankind, it is also the place where secrets are kept, where the Shayton whispers, and where the ego that commands to evil takes hold of a person, but it should be noted that these influential forces, at least linguistically, have access only to the outermost aspect of the heart, not its inner layers, for which the individual alone is accountable to keep pure or to corrupt.

The Heart of the Matter

To sum up, an to use al-Hakeem al-Tirmidhi’s example, the sadr is where one’s Islam rests, a general term. The qalb is the place where certainty and faith (al-eemaan) rests, and it is like the eye, which is a term applied to all of its component parts that see. The fuaad is the place of witnessing and seeing, like the pupil to the eye, and finally, the lubb is the innermost place where tawheed rests, the light in the vision of the eye. The Ulul-albaab, those people of true hearts, peel away the skin of a metaphorical existence, and subsist in the core (lubb) of the true existence, which is only through the belief in the Oneness of Allah Ta’ala.

Wasalam,

Abdullah Misra

http://www.islamhelpline.net/node/7806

http://understandquran.com/why-is-the-heart-so-important-in-islam.html

http://seekershub.org/ans-blog/2009/11/04/what-is-the-difference-between-the-heart-qalb-kindling-heart-fuaad-and-the-pure-intellect-lubb/

The mind is immaterial (and is equivalent to the soul). The brain is the physical organ of thought which reciprocally interacts with the mind. The physical organ of the heart does not contribute to thought, despite that many ancient cultures thought of the heart as the seat of human intellect.

@Kirk MacGregor -  There are findings from Heartmath Institute that shows a connection between the Heart and the Brain..How would you respond to this?

Nervus Vagus constitutes a connection from brain to heart