The Human

Sura # 76 (The Human):

1. "Is it not a fact that there was a time when the human being was nothing to be mentioned?"
2. "We created the human from a liquid mixture, from two parents, in order to test him. Thus, we made him a hearer and a seer."
3. "We showed him the two paths, then he is either appreciative, or unappreciative."


What most people are unaware of, is the very STRUCTURE of their own selves.

Most of us grow up to think that 'we' are just made-up of the 'soul' which, when it dies, reverts back to GOD.

Although this information is 'partially' correct, there is also much more to the make-up of the human being which GOD explains to us through the Quran.

It is the devil's system to confuse and weaken us so we do not even know how to fight him!. One principal rule of any conflict is that you "know your enemy". But before doing that, you must first "know yourself"!.



Rouh = Soul?

This is the single biggest misconception that people have made which helped distort the issue of 'who we are'.

In Arabia, when someone dies, the people say: 'let us pray on his Rouh!'.

Also, when they speak about someone dying, the say: 'his Rouh has left him'.

In schools, they teach our kids that the 'Soul' is the 'Rouh' and that is what will die and be judged and punished or rewarded...

However, the story changes when we look at what GOD has to say:

"GOD takes the 'Nafs' when death comes, and also at the time of sleep..." (39:42)

"No 'Nafs' dies except by GOD's leave, at a predetermined time..." (3:145)

"Every 'Nafs' tastes death, then you receive your recompense on the Day of Resurrection..." (3:185)

"...You shall not kill the 'Nafs' that GOD has made sacred, except in the course of justice..." (6:151)

"...she said: my Lord, I have wronged my 'Nafs"..." (27:16)

Well, you get the picture!.

GOD tells us that our 'Soul' is called 'Nafs', and that this 'Nafs' is what is taken at death and what is judged on j-day (then rewarded or punished). The 'Nafs' is YOU, it is your entire being, it is your slate, which is burdened or lightened by your actions...

So, if the 'Soul' is the 'Nafs', then what is the Rouh?



Rouh = Spirit.

"While a barrier separated her from them, we sent to her Our 'Rouh'. He went to her in the form of a human being." (19:17)

"They ask you about the 'Rouh'. Say: 'The 'Rouh' comes from my Lord. And you were not given knowledge, except little." (Quran 17:85)

It becomes apparent to the reader that the 'Rouh' is from GOD and it is the accumulation of 'knowledge' that will assist the human being in his life...It is best described as 'Spirit'.

You see, animals also have 'Nafs' just like we do (it is their life-force), yet, you do not see monkeys building spaceships nor turtles working on computers!.

The 'Rouh' is the gift that GOD gave to our species to allow us the advantage of 'knowledge'.

"Once I perfect him (the human), and blow into him from My 'Rouh', you shall fall prostrate before him." (15:29)

All animals can communicate with one another (remember the birds speaking to Solomon?). However, it is only man that has 'knowledge'.

The 'Rouh' is GOD's gift to us, and it is only GOOD. The information that the 'Rouh' provides each of us is to be used for our benefit, but we have the 'choice' to use it for evil (like nuclear fission being used to make a bomb).

Some unfortunate news about the 'Rouh': It will NEVER approach you and save the day. for example, you are struggling to understand something. If you don't ask GOD for help, it won't go; "hey, here is the answer!" no, you have to approach it. Also, it will always be LITERAL. you will have to be specific of what you are asking. Note, you don't have to say this out loud. You can just think of it - because many times, humans have hard time expressing what exactly they want to ask. With the spirit of god, you don't have to worry about this - as long as you get the intention of asking, the spirit will know the question...as much as you wanted to ask and that ALONE (though it knows all the questions you know - it is not going to answer anything you did not ask).



Thus if we can summarize what we have upto this point.

The human being so far is made-up of:

1. The 'Soul' - Nafs (the is YOU, the real person, what makes choices and what will be judged);

2. The 'Spirit' - Rouh (this is a gift from GOD, it is NOT yours, you do not own it, all people have access to it - like the Quran. It's purpose is to help provide answers and knowledge to help your Soul make the right decisions).




Satan - Shaitan

The 3rd and most lethal mix in the equation of man is 'Satan'.

"He (Satan) said, "Since You have honored him over me, if You respite me till the Day of Resurrection, I will possess all his descendants, except a few." (17:62)

The unfortunate fact of our lives is that Satan challenged the right of our ancestors to posses access to the 'Rouh". Satan claimed that he was more qualified to utilize GOD's gift and that he would do a better job with it:

He (GOD) said, "What prevented you from serving when I ordered you?" He said, "I am better than he; You created me from fire, and created him from mud." (7:12)

This questioning of man's ability led to a dispute in the heavens and 'doubts' thus erupted:

Sura 38 (S'ad):

67 . Say, "Here is awesome news.
68. "That you are totally oblivious to.
69. "I had no knowledge previously, about the feud in the High heavens.
70. "I am inspired that my sole mission is to deliver the warnings to you."
71. Your Lord said to the angels: 'I am creating a human being from clay.
72. "Once I design him, and blow into him from My spirit, you shall assist him."
73. The angels assisted, all of them,
74. except Satan; he refused, and was too arrogant, unappreciative.
75. He said, "O Satan, what prevented you from assisting what I created before with My hands? Are you too arrogant? Have you rebelled?"
76. He said, "I am better than he; You created me from fire, and created him from clay."
77. He said, "Therefore, you must be exiled, you will be banished.
78. "You have incurred My condemnation until the Day of Judgment."
79. He said, "My Lord, respite me till the Day of Resurrection."
80. He said, "You are respited.
81. "Until the appointed day."
82. He said, "I swear by Your majesty, that I will send them all astray.
83. "Except Your worshipers who are devoted absolutely to You alone."

The above verses tell the story very clearly.

Satan requested that he be given a chance to 'prove' that man is unfit for the task...

And GOD thus allowed Satan (who has evil intentions) to entice us (but NOT have access to us):

"You may entice them with your voice, and mobilize all your forces and all your men against them, and share in their money and children, and promise them. Anything the devil promises is no more than an illusion." (Quran 17:64)

"I will come to them from before them, and from behind them, and from their right, and from their left, and You will find that most of them are unappreciative." (7:17)

Had the story stopped there, we would still be fine. Problem is, Satan managed to trick our ancestors into giving him ACCESS to our Souls!:

"The devil whispered to them, in order to gain access to them. He said, "Your Lord did not forbid you from this tree, except to prevent you from becoming angels, and from attaining eternal existence." (7:20)

Eating from the 'forbidden' tree allowed Satan to have constant access to our 'Nafs'.

The mix we now have is:

1. The 'Soul' - Nafs ;

2. The 'Spirit' - Rouh;

3. Satan - Shaitan (this is the devil having access to our Souls and being able to influence them).

Satan is the ULTIMATE falsehood within you. If there is ever a falsehood, don't look for it...outside of you - it lies within you.

Some more bad news: unlike the Rouh, Satan APPROACHES you. If you have a delimma, he will give your answer. Whether the answer is correct is not even a question, because we know it isn't. sometimes, before you even have a delimma, he will give you chaos...because he will give you so much falsehood in your life that you will end up feeling CONFUSED, DEPRESSED, feeling HATED by god, ABANDONED, etc etc etc - all the things he thrives in.

Do not despair.

Because Satan exists within you, there isn't much you can do about getting rid of him for good. however, you can get rid of every time he approaches - and as long as you keep in mind you shouldn't get tired of kicking him into silence, you are always the winner - because he invades your mind. by seeking refuge in GOD, you give the Rouh authority to keep him silent.

"When you learn the Quran, you shall seek refuge in GOD from Satan the rejected. He has no power over those who believe and trust in their Lord. His power is limited to those who choose him as their master, those who choose him as their god." (16:98-100)

How can you be safe with his falsehood information?. Every time he offers a solution, you do not take it for face value - you go and ask your Rouh. if you get a solution without asking for it - there are two ways you might've got that;

1. The 'Nafs' gave it to you (your own subconscious made the suggestion);

2. It came from Satan!.


You never get unasked solutions from the spirit. Abraham...whom god has chosen...was not approached by GOD - he approached GOD. The point is; GOD always loves you...but he won't stop you from ruining your life...if you don't ask for His help. GOD never abandons someone entirely...and never guides someone entirely - if he did, he would Abraham, Mohammed, etc - messengers whom He has chosen (who we see making human mistakes). And guidance, unlike the Muslim understanding of it...is a process of every situation...instead of all at once thing.



Final Note:

The best Islam is within you - the spirit of GOD (Rouh'u Allah) is within you. There is no such thing that truth lies outside of you. the ultimate truth lies within you. please, take advantage of that blessing. It will be your ultimate weapon against falsehood...


By Free-Minds (e-mail: free@free-minds.org)

SOUL IN ISLAMIC PHILOSOPHY



The discussion of the human soul, its existence, nature, ultimate objective and eternity, occupies a highly important position in Islamic philosophy and forms its main focus. For the most part Muslim philosophers agreed, as did their Greek predecessors, that the soul consists of non-rational and rational parts. The non-rational part they divided into the plant and animal souls, the rational part into the practical and the theoretical intellects. All believed that the non-rational part is linked essentially to the body, but some considered the rational part as separate from the body by nature and others that all the parts of the soul are by nature material. The philosophers agreed that, while the soul is in the body, its non-rational part is to manage the body, its practical intellect is to manage worldly affairs, including those of the body, and its theoretical intellect is to know the eternal aspects of the universe. They thought that the ultimate end or happiness of the soul depends on its ability to separate itself from the demands of the body and to focus on grasping the eternal aspects of the universe. All believed that the non-rational soul comes into being and unavoidably perishes. Some, like al-Farabi, believed that the rational soul may or may not survive eternally; others, like Ibn Sina, believed that it has no beginning and no end; still others, such as Ibn Rushd, believed that the soul with all its individual parts comes into existence and is eventually destroyed.

1 The existence of the soul

2 The nature of the soul

3 The rational soul

4 The ultimate objective of the soul

5 Eternity of the soul

References end further reading



1 The existence of the soul

All Muslim philosophers concerned themselves with the subject of the soul. The most detailed and most important works on this subject are those of al-Kindi, al-Farabi, Ibn Sina and Ibn Rushd. Muslim philoso­phers recognized that the first issue, that confronts the human mind with regard to the soul is its existence. That is why, at the very beginning of his inquiry about the soul in al-Shifa’ (Healing), Ibn Sina (§6) asserts that we infer the existence of the soul from the fact that we observe bodies that perform certain acts with some degree of will. These acts are exemplified in taking nourishment, growing, reproducing, moving and perceiving. Since these acts do not belong to the nature of bodies, for this nature is devoid of will, they must belong to a principle they have other than bodies. This principle is what is called ‘soul’.

This argument is intended to prove the existence of the animal soul, which includes the plant soul. The soul is the source of acts performed by the will, not inasmuch as it is ‘a substance’ (an independent entity), but inasmuch as it is ‘the principle of such acts’. The rational soul, on the other hand, need not look outside itself to infer its existence. It is aware of its existence with immediacy, that is, without any instruments. Ibn Sina’s example of the suspended man is intended to prove that the rational soul is aware of itself apart from any body. His argument boils down to the view that, even if the adult rational soul is not aware of anything material, not even its body, it remains aware of its own existence.



2 The nature of the soul

While Islam made it incumbent on Muslim philoso­phers to occupy themselves extensively with the study of the soul and to make certain statements that in some cases appear consistent with Islamic beliefs, Greek philosophy had the upper hand in forming the real convictions of Muslim philosophers with regard to the nature of the soul. Unless otherwise specified, reference to :he soul here is limited to the terrestrial soul to the exclusion of the celestial one, since Muslim philosophers concerned themselves primarily with the former. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.

Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.

The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.

In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers men­tion three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.

The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.

The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.



3 The rational soul

The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face down­ward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.

The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.

On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).



4 The ultimate objective of the soul

AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduc­tion, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagina­tion, they are there in their purest material existence (see IMAGINATION).

The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occa­sionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.

Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.



5 Eternity of the soul

When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence non­material, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruc­tion of the body, they differ with regard to the end of the rational soul.

Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).

See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE



References end further reading

al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)

Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)

- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)

Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)

(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)

- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)

- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)

Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa­‘1-tanbihat (Remarks and Admonitions).)

al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)



SHAMS C. INATI


Collectede By
Shobuz Bhai

Il n'y a aucune une telle chose que la vérité se trouve dehors de toi. la vérité finale se trouve en dessous de toi.
Automatically translated into French thanks to WorldLingo
Le Sura

humain # 76 (l'humain) :

1. « N'est-ce pas un fait qu'il y avait un temps où l'être humain n'était rien à être mentionné ?  »
2. « Nous avons créé l'humain d'un mélange liquide, de deux parents, afin de l'examiner. Ainsi, nous lui avons fait un auditeur et un scombre. « 
3. « Nous lui avons montré les deux chemins, alors il est élogieux, ou unappreciative. De »


ce que la plupart des personnes sont ignorantes, est la STRUCTURE même de leurs propres individus.

La plupart d'entre nous se développe pense jusqu'à que « nous » sommes juste préparés de la « âme » qui, quand elle meurt, retourne de nouveau à un DIEU.

Bien que cette information soit « partiellement » correcte, il y a également beaucoup plus au maquillage de l'être humain qu'un DIEU explique à nous par le Quran.

C'est le système du diable pour nous confondre et affaiblir ainsi nous ne savons pas même le combattre !. Une règle principale de n'importe quel conflit est que vous « connaissez votre ennemi ». Mais avant de faire cela, vous devez d'abord « se connaître » !.



Rouh = âme ?

C'est la plus grande idée fausse simple qui peuplent ont fait dont a aidé à tordre la question « qui nous sommes ».

En Arabie, quand quelqu'un meurt, le peuple dit : « prions sur son Rouh ! ».

En outre, quand ils parlent au sujet de quelqu'un qui meurt, la parole : « son Rouh l'a laissé ».

Dans les écoles, ils enseignent à nos enfants que la « âme » est le « Rouh » et c'est ce qui mourra et sera jugé et puni ou récompensé…

Cependant, l'histoire change quand nous regardons ce qu'un DIEU doit dire :

Un « DIEU prend « le Nafs » quand la mort vient, et également à l'heure du sommeil… » (39 : 42)

« pas « Nafs » matrices excepté par le congé de GOD'S, à un temps prédéterminé… » (3 : 145 que)

« chaque « Nafs » goûte la mort, alors vous reçoivent votre récompense le jour de la résurrection… » (3 : 185)

« … vous ne tuerez pas « le Nafs » que ce DIEU a rendu sacré, excepté au cours de la justice… » (6 : 151)

« … qu'elle a dits : mon seigneur, j'ai fait du tort mon 'Nafs "… « (27 : 16)

Bien, vous obtenez l'image !.

Un DIEU nous dit que notre « âme » s'appelle « Nafs », et que ce « Nafs » est ce qui est pris à la mort et ce qui est jugé le j-jour (alors récompensé ou puni). Le « Nafs » est TOI, il est votre être entier, c'est votre ardoise, qui est chargée ou éclairée par vos actions…

Ainsi, si la « âme » est le « Nafs », alors ce qui est le Rouh ?



Rouh = esprit.

« Tandis qu'une barrière la séparait de eux, nous avons envoyé à son notre « Rouh ». Il est allé chez elle sous forme d'être humain. « (19 : 17)

« ils vous interrogent au sujet « du Rouh ». Parole : 'Le « Rouh » vient de mon seigneur. Et vous n'avez pas été donné la connaissance, excepté peu. « (Quran 17:85)

elle devient évidente au lecteur que « le Rouh » est d'un DIEU et c'est l'accumulation « de la connaissance » qui aidera l'avoir lieu humain dans sa vie… qu'il mieux est décrit en tant que « esprit ».

Vous voyez, les animaux ont également « Nafs » juste comme nous (c'est leur vie-force), pourtant, vous ne voyez pas des singes construire des vaisseaux spatiaux ni des tortues travaillant sur des ordinateurs !.

Le « Rouh » est le cadeau qu'un DIEU a donné à nos espèces pour permettre nous à l'avantage de la « connaissance ».

« Une fois qu'I parfait il (l'humain), et coup dans lui de mon « Rouh », vous tomberont prosterné avant lui. » (15 : 29)

Tous les animaux peuvent communiquer entre eux (rappelez-vous les oiseaux parler à Solomon ?). Cependant, c'est seulement l'homme qui a la « connaissance ».

Le « Rouh » est le cadeau d'un DIEU à nous, et il est seulement BON. L'information que le « Rouh » fournit chacun de nous est d'être employée pour notre avantage, mais nous ont le « choix » pour l'employer pour le mal (comme la fission nucléaire étant employée pour faire une bombe).

Quelques nouvelles malheureuses au sujet du « Rouh » : Il ne vous approchera jamais et sauvera le jour. par exemple, vous luttez pour comprendre quelque chose. Si vous ne demandez pas à un DIEU l'aide, elle ne disparaîtra pas ; « hé, voici la réponse ! » non, vous devez l'approcher. En outre, il sera toujours LITTÉRAL. vous devrez être détail de ce que vous demandez. Note, vous ne devez pas dire ce dehors fort. Vous pouvez juste penser à lui - parce que beaucoup de fois, humains ont exprimer dur de temps ce qu'exactement elles veulent demander. Avec l'esprit d'un dieu, vous ne devez pas s'inquiéter à ce sujet - tant que vous obtenez l'intention de demander, l'esprit saura la question… autant que vous avez voulu demander et ce SEUL (bien qu'il sache toutes questions que vous savez - il ne va répondre à rien vous n'avez pas demandé).



Ainsi si nous pouvons récapituler ce que nous avons jusqu'à ce point.

L'être d'humain jusqu'ici est préparé de :

1. La « âme » - Nafs (est VOUS, la vraie personne, ce qui fait des choix et ce qui sera jugé) ;

2. Le « esprit » - Rouh (c'est un cadeau d'un DIEU, il n'est pas à vous, vous ne le possèdent pas, toutes les personnes ont accès à lui - comme le Quran. C'est but est d'aider à fournir des réponses et la connaissance pour aider votre âme pour prendre les bonnes décisions).




Satan - Shaitan

le 3ème et le plus mortel mélange dans l'équation de l'homme est « Satan ».

« Il (Satan) a dit, « puisque vous l'avez honoré au-dessus de moi, si vous sursis je jusqu'au jour de la résurrection, je posséderez tous ses descendants, excepté uns. » (17 : 62)

Le fait malheureux de nos vies est que Satan a défié la droite de nos ancêtres à l'accès de bandes au 'Rouh ". Satan a réclamé qu'il était plus qualifié pour utiliser le cadeau d'un DIEU et qu'il ferait un meilleur travail avec lui :

Il (un DIEU) a dit, « ce qui vous a empêché de la portion quand je vous ai commandé ? » Il a dit, « je suis meilleur que lui ; Vous m'avez créé du feu, et l'avez créé de la boue. « (7 : 12)

Cette interrogation de la capacité de l'homme a mené à un conflit dans les cieux et les « doutes » éclatés ainsi :

Sura 38 (S'ad) :

67 . La parole, « voici des nouvelles impressionnantes.
68. « Ce vous êtes totalement inconscient à.
69. « Je n'ai eu aucune connaissance précédemment, au sujet de l'inimitié dans les cieux élevés.
70. « On m'inspire qui ma mission unique est pour te fournir les avertissements.  »
71. Votre seigneur dit aux anges : 'Je crée un être humain d'argile.
72. « Une fois que je le conçois, et souffle dans lui de mon esprit, vous l'aiderez.  »
73. Les anges ont aidé, tous,
74. excepté Satan ; il a refusé, et était trop arrogant, unappreciative.
75. Il a dit, « O Satan, ce qui vous a empêché d'aider ce que j'ai créé avant avec mes mains ? Êtes-vous trop arrogant ? Vous êtes-vous rebellé ? « 
76. Il a dit, « je suis meilleur que lui ; Vous m'avez créé du feu, et l'avez créé de l'argile. « 
77. Il a dit, « par conséquent, vous doit être exilé, vous sera bani.
78. « Vous avez encouru ma condamnation jusqu'au jour du jugement.  »
79. Il a dit, « mon seigneur, sursis je jusqu'au jour de la résurrection.  »
80. Il a dit, « vous êtes respited.
81. « Jusqu'au jour désigné.  »
82. Il a dit, « je jure par votre majesté, que je les enverrai tout égarés.
83. « Excepté vos worshipers qui seul sont consacrés absolument à toi.  »

Les vers ci-dessus indiquent l'histoire très clair.

Satan a demandé qu'il soit donné une chance « s'avèrent » que l'homme est incapable au charger…

Et un DIEU a ainsi permis à Satan (qui a des intentions mauvaises) de nous attirer (mais ne pas avoir accès à nous) :

« Vous pouvez les attirer avec votre voix, et mobilisez toutes vos forces et tous vos hommes contre eux, et part dans leur argent et enfants, et les promettez. Quelque chose les promesses de diable n'est pas plus qu'une illusion. « (Quran 17:64)

« je viendrai à elles de avant qu'ils, et par derrière elles, et de leur droite, et de leur gauche, et de toi constatent que la plupart d'entre eux est unappreciative. » (7 : 17)

Ont fait arrêter l'histoire là, nous seraient toujours bien. Le problème est, Satan parvenu pour duper nos ancêtres dans lui donner l'ACCESS à nos âmes ! :

« Le diable a chuchoté à eux, afin d'accéder à eux. Il a dit, « votre seigneur ne vous a pas interdit de cet arbre, excepté de vous empêcher des anges devenants, et d'atteindre l'existence éternelle. » (7 : 20)

Manger de l'arbre « interdit » a permis à Satan d'avoir accès constant à notre « Nafs ».

Le mélange que nous avons maintenant est :

1. La « âme » - Nafs ;

2. Le « esprit » - Rouh ;

3. Satan - Shaitan (c'est le diable ayant accès à nos âmes et pouvant les influencer).

Satan est la fausseté FINALE chez toi. S'il y a jamais une fausseté, ne la recherchez pas… dehors de toi - elle se trouve en dessous de toi.

Encore plus de mauvaises nouvelles : à la différence du Rouh, Satan VOUS APPROCHE. Si vous avez un delimma, il donnera votre réponse. Si la réponse est correcte n'est pas même une question, parce que nous savons qu'elle n'est pas. parfois, avant que vous ayez même un delimma, il te donnera le chaos… parce qu'il te donnera tellement la fausseté dans votre vie que vous finirez vers le haut du sentiment CONFUS, DIMINUÉE, le sentiment DÉTESTÉ par un dieu, ABANDONNÉ, etc. etc. etc. - toutes choses qu'il prospère po.

Ne désespérez pas.

Puisque Satan existe chez toi, il n'y a pas beaucoup que vous pouvez faire au sujet de se débarasser de lui pour de bon. cependant, vous pouvez obtenir débarrassé de chaque fois qu'il s'approche - et tant que vous maintenez dans l'esprit que vous ne devriez pas se fatiguer de le donner un coup de pied dans le silence, vous êtes toujours le gagnant - parce qu'il envahit votre esprit. en cherchant le refuge dans un DIEU, vous donnez l'autorité de Rouh pour le maintenir silencieux.

« Quand vous apprenez le Quran, vous chercherez le refuge dans un DIEU du de Satan rejeté. Il n'a aucun excédent de puissance ceux qui croient et font confiance dans leur seigneur. Sa puissance est limitée à ceux qui le choisissent en tant que leur maître, ceux qui le choisissent en tant que leur dieu. « (16 : 98-100)

Comment pouvez vous être sûr avec son information de fausseté ?. Chaque fois qu'il offre une solution, vous ne la prenez pas pour la valeur nominale - vous allez demander votre Rouh. si vous obtenez une solution sans demander lui - il y a deux manières vous might've obtenu cela ;

1. Le « Nafs » te l'a donné (votre propre subconscient a fait la suggestion) ;

2. Il est venu de Satan !.


Vous n'obtenez jamais les solutions non sollicitées de l'esprit. Abraham… qui un dieu a choisi… n'a pas été approché par GOD - il a approché un DIEU. Le point est ; D'un DIEU les amours toujours toi… mais lui ne vous arrêteront pas de ruiner votre vie… si vous ne demandez pas son aide. Un DIEU n'abandonne entièrement jamais quelqu'un… et ne guide entièrement jamais quelqu'un - s'il, il Abraham, Mohamed, etc. - les messagers qu'il a choisis (qui nous voyons faire des erreurs humaines). Et les conseils, à la différence de l'arrangement musulman de eux… sont un processus de chaque situation… au lieu d'un seul trait de chose.



Note finale :

Le meilleur Islam est chez toi - l'esprit d'un DIEU (Rouh'u Allah) est chez toi. Il n'y a aucune une telle chose que la vérité se trouve dehors de toi. la vérité finale se trouve en dessous de toi. svp, tirez profit de cette bénédiction. Ce sera votre arme finale contre la fausseté…


Par Libre-Esprit (E-mail : free@free-minds.org)

L'ÂME EN PHILOSOPHIE ISLAMIQUE



la discussion de l'âme humaine, son existence, nature, objectif final et éternité, occupe une position fortement importante en philosophie islamique et forme son foyer principal. Pour la plupart les philosophes musulmans ont convenu, de même que leurs prédécesseurs grecs, que l'âme se compose des pièces non-raisonnables et raisonnables. La partie non-raisonnable qu'ils se sont divisée en âmes d'usine et d'animal, la partie raisonnable dans les intellects pratiques et théoriques. Tous ont cru que la partie non-raisonnable est liée essentiellement au corps, mais certains ont considéré la partie raisonnable comme séparé du corps par la nature et d'autres que toutes parties de l'âme sont par le matériel de nature. Les philosophes ont convenu que, alors que l'âme est dans le corps, sa partie non-raisonnable est de contrôler le corps, son intellect pratique doit contrôler des affaires mondaines, y compris ceux du corps, et son intellect théorique est de savoir les aspects éternels de l'univers. Ils ont pensé que la fin ou le bonheur finale de l'âme dépend de sa capacité de se séparer des demandes du corps et de se concentrer sur saisir les aspects éternels de l'univers. Tous ont cru que l'âme non-raisonnable se produit et périt inévitablement. Certains, comme Al-Farabi, ont cru que l'âme raisonnable peut ou peut ne pas survivre éternellement ; d'autres, comme Ibn Sina, ont cru qu'il n'a aucun commencement et aucune fin ; encore d'autres, tel qu'Ibn Rushd, ont cru que l'âme avec toutes ses différentes pièces hérite l'existence et est par la suite détruite.

1 L'existence de l'âme

2 La nature de l'âme

3 L'âme raisonnable

4 L'objectif final de l'âme

5 L'éternité de l'âme

met en référence de lecture 1 d'extrémité



davantage L'existence de l'âme

tous les philosophes musulmans s'est concernée par le sujet de l'âme. Les travaux les plus détaillés et les plus importants sont à ce sujet ceux d'Al-Kindi, d'Al-Farabi, d'Ibn Sina et d'Ibn Rushd. Les philosophes musulmans ont identifié que la première question, celle confronte l'esprit humain en ce qui concerne l'âme est son existence. C'est pourquoi, à commencer très de son enquête au sujet de l'âme en Al-Shifa' (curatif), Ibn Sina (§6) affirme que nous impliquons l'existence de l'âme du fait que nous observons les corps qui exécutent certains actes avec un certain degré de volonté. Ces actes sont exemplifiés en prenant l'alimentation, la croissance, se reproduire, se déplacer et percevoir. Puisque ces actes n'appartiennent pas à la nature des corps, parce que cette nature est exempte de volonté, ils doivent appartenir à un principe qu'ils ont autres que des corps. Ce principe est ce qui s'appelle l'âme de `'.

Cet argument est prévu pour prouver l'existence de l'âme animale, qui inclut l'âme d'usine. L'âme est la source des actes exécutés par la volonté, pas puisque c'est `par substance' (une entité indépendante), mais puisque c'est `le principe de tels agit'. L'âme raisonnable, d'une part, n'a pas besoin de regarder en dehors de elle-même pour impliquer son existence. Il se rend compte de son existence avec l'urgence, c'est-à-dire, sans aucun instrument. L'exemple d'Ibn Sina de l'homme suspendu est prévu pour montrer que l'âme raisonnable se rend compte de elle-même indépendamment de n'importe quel corps. Ses ébullitions d'argument vers le bas à la vue qui, même si l'âme raisonnable d'adulte ne se rend pas compte de n'importe quoi matériel, ne pas égaliser son corps, il reste averti de sa propre existence.



2 La nature de l'âme

tandis que l'Islam lui incitait le candidat sortant sur les philosophes musulmans pour s'occuper intensivement avec l'étude de l'âme et pour assurer les rapports qui semblent dans certains cas conformés à la croyance islamique, la philosophie grecque a eu le dessus en formant les vraies convictions des philosophes musulmans en ce qui concerne la nature de l'âme. Sauf indication contraire, référence à : il âme ici est limité à l'âme terrestre à l'exclusion de la céleste, puisque les philosophes musulmans se sont concernés principalement par l'ancien. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.

Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.

The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.

In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers men­tion three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.

The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.

The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.



3 The rational soul

The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face down­ward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.

The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.

On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).



4 The ultimate objective of the soul

AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduc­tion, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagina­tion, they are there in their purest material existence (see IMAGINATION).

The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occa­sionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.

Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.



5 Eternity of the soul

When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence non­material, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruc­tion of the body, they differ with regard to the end of the rational soul.

Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).

See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE



References end further reading

al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)

Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)

- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)

Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)

(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)

- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)

- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)

Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa­‘1-tanbihat (Remarks and Admonitions).)

al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)



SHAMS C. INATI


Collectede By
Shobuz Bhai

No hay tal cosa que la verdad miente afuera de usted. la última verdad miente dentro de usted.
Automatically translated into Spanish thanks to WorldLingo
El Sura

humano # 76 (el ser humano):

1. ¿“No es un hecho de que había una época en que el humano no era nada ser mencionado? ”
2. “Creamos a ser humano de una mezcla líquida, a partir de dos padres, para probarlo. Así, le hicimos un oyente y un adivino. “
3. “Le demostramos las dos trayectorias, entonces él es elogioso, o unappreciative. ”


Cuál la mayoría de la gente es inconsciente, es la misma ESTRUCTURA de sus propios uno mismo.

La mayor parte de crecemos hasta pensamos que “apenas nos” construyen de la “alma” que, cuando muere, invierte de nuevo a DIOS.

Aunque esta información está “parcialmente” correcta, hay también mucho más al maquillaje del ser humano que el DIOS explica a nosotros con el Quran.

Es el sistema del diablo para confundirnos y para debilitar así que incluso no sabemos lucharlo!. Una regla principal de cualquier conflicto es que usted “conoce a su enemigo”. Pero antes de hacer eso, usted debe primero “conocerse”!.



¿Rouh = alma?

Ésta es la sola idea falsa más grande que puebla ha hecho que ayudó a torcer la aplicación “quiénes somos”.

En Arabia, cuando alguien muere, la gente dice: “roguemos en su Rouh!”.

También, cuando hablan sobre alguien que muere, la opinión: “su Rouh lo ha dejado”.

En escuelas, enseñan a nuestros cabritos que la “alma” es el “Rouh” y eso es qué morirá y será juzgada y castigada o recompensada…

Sin embargo, la historia cambia cuando miramos qué el DIOS tiene que decir:

El “DIOS toma “el Nafs” cuando viene la muerte, y también a la hora del sueño…” (39: 42)

“no “Nafs” dados excepto por la licencia de GOD'S, en un rato predeterminado…” (3: 145 que)

“cada “Nafs” prueba muerte, entonces usted reciben su recompense en el día de la resurrección…” (3: 185)

“… usted no matará “al Nafs” que ese DIOS ha hecho sagrado, excepto en el curso de justicia…” (6: 151)

“… que ella dijo: mi señor, he agraviado mi 'Nafs "… “(27: 16)

Bien, usted consigue el cuadro!.

El DIOS nos dice que nuestra “alma” esté llamada “Nafs”, y que este “Nafs” es qué se toma en la muerte y qué se juzga el j-día (entonces recompensado o castigado). El “Nafs” es USTED, es el su ser entero, es su pizarra, que es cargada o aligerada por sus acciones…

¿Así pues, si la “alma” es el “Nafs”, después cuál es el Rouh?



Rouh = alcohol.

“Mientras que una barrera la separó de ellos, enviamos a su nuestro “Rouh”. Él fue a ella bajo la forma de humano. “(19: 17)

“le preguntan acerca “del Rouh”. Opinión: 'El “Rouh” viene de mi señor. Y le no dieron conocimiento, excepto poco. “(Quran 17:85)

llega a ser evidente al lector que “el Rouh” es de DIOS y es la acumulación “del conocimiento” que asistirá al humano en su vida… que se describe lo más mejor posible como “alcohol”.

Usted ve, los animales también tienen “Nafs” apenas como lo hacemos (es su vida-fuerza), con todo, usted no ve monos el construir de las naves espaciales ni de las tortugas que trabajan en las computadoras!.

El “Rouh” es el regalo que el DIOS dio a nuestra especie para no prohibir nos a la ventaja del “conocimiento”.

“Una vez que bajan I perfecto él (el ser humano), y el soplo en él de mi “Rouh”, usted prostrate antes de él.” (15: 29)

Todos los animales pueden comunicarse el uno con el otro (recuerde los pájaros hablar a Solomon?). Sin embargo, es solamente el hombre que tiene “conocimiento”.

El “Rouh” es regalo del DIOS a nosotros, y es solamente BUENO. La información que el “Rouh” proporciona a cada uno de nosotros es ser utilizado para nuestra ventaja, pero nosotros tiene la “opción” para utilizarla para el mal (como la fisión nuclear que es utilizada hacer una bomba).

Un ciertas noticias desafortunadas sobre el “Rouh”: NUNCA le acercará y ahorrará el día. por ejemplo, usted está luchando para entender algo. Si usted no pide a DIOS ayuda, no irá; “hey, aquí está la respuesta!” no, usted tiene que acercarle. También, será siempre LITERAL. usted tendrá que ser específico de lo que usted está preguntando. Nota, usted no tiene que decir este hacia fuera ruidoso. Usted puede apenas pensar en él - porque muchas veces, seres humanos tienen expresar duro del tiempo qué desean exactamente pedir. Con el alcohol del dios, usted no tiene que preocuparse de esto - mientras usted consiga la intención de pedir, el alcohol sabrá la pregunta… tanto como usted deseó pedir y ese SOLO (aunque sabe todas las preguntas que usted sabe - no va a contestar cualquier cosa usted no pidió).



Así si podemos resumir lo que tenemos hasta que este punto.

El del ser humano se construye hasta ahora de:

1. La “alma” - Nafs (es USTED, la persona verdadera, qué hace opciones y qué será juzgada);

2. El “alcohol” - Rouh (esto es un regalo del DIOS, él no es el suyo, usted no lo posee, toda la gente tiene acceso a él - como el Quran. Es propósito es ayudar a proporcionar respuestas y conocimiento para ayudar a su alma para tomar las decisiones derechas).




Satan - Shaitan

la 3ro y más mortal mezcla de la ecuación del hombre es “Satan”.

“Él (Satan) dijo, “puesto que usted lo ha honrado sobre mí, si usted plazo yo hasta el día de la resurrección, posee a todos sus descendientes, excepto algunos.” (17: 62)

El hecho desafortunado de nuestras vidas es que Satan desafió la derecha de nuestros antepasados al acceso de los posses al 'Rouh ". Satan demandó que él era calificado para utilizar el regalo del DIOS y que él haría un trabajo mejor con él:

Él (DIOS) dijo, “qué le previno de la porción cuando le pedí?” Él dijo, “soy mejor que él; Usted me creó del fuego, y lo creó de fango. “(7: 12)

Esta cuestión de la capacidad del hombre condujo a un conflicto en los cielos y las “dudas” entrados en erupción así:

Sura 38 (S'ad):

67 . La opinión, “aquí es noticias impresionantes.
68. “Ese usted es totalmente olvidadizo a.
69. “No tenía ningún conocimiento previamente, sobre la pelea en los altos cielos.
70. “Me inspiran que mi misión única es entregarle las advertencias. ”
71. Su señor dicho a los ángeles: 'Estoy creando un est humano de la arcilla.
72. “Una vez que lo diseño, y soplo en él de mi alcohol, usted le asistirá. ”
73. Los ángeles asistieron, todos,
74. excepto Satan; él rechazó, y era demasiado arrogante, unappreciative.
75. ¿Él dijo, “O Satan, qué evitó que usted asistiera a lo que creé antes con mis manos? ¿Es usted demasiado arrogante? ¿Usted ha rebelado? “
76. Él dijo, “soy mejor que él; Usted me creó del fuego, y lo creó de la arcilla. “
77. Él dijo, “por lo tanto, usted debe ser exiliado, usted banished.
78. “Usted ha incurrido en mi condenación hasta el día del juicio. ”
79. Él dijo, “mi señor, plazo yo hasta el día de la resurrección. ”
80. Él dijo, “usted es respited.
81. “Hasta el día designado. ”
82. Él dijo, “juro por su majestad, que los enviaré todo extraviados.
83. “Excepto sus worshipers que se dedican absolutamente a usted solamente. ”

Los versos antedichos cuentan la historia muy claramente.

Satan solicitó que le den una ocasión “pruebe” que el hombre es impropio para la tarea…

Y el DIOS permitió así que Satan (quién tiene intenciones malvadas) nos tentara (pero no tener acceso a nosotros):

“Usted puede tentarlos con su voz, y moviliza todas sus fuerzas y todos sus hombres contra ellos, y la parte en su dinero y niños, y los promete. Cualquier cosa las promesas del diablo no es no más que una ilusión. “(Quran 17:64)

“vendré a ellas de antes de que, y de detrás él, y de la su derecha, y de su izquierda, y de usted encuentren que la mayor parte de él es unappreciative.” (7: 17)

Hicieron la historia parar allí, nosotros todavía serían fino. El problema es, Satan manejado para trampear a nuestros antepasados en darle el ACCESO a nuestras almas!:

“El diablo susurró a ellos, para acceder a ellos. Él dijo, “su señor no le prohibió de este árbol, excepto prevenirle de ángeles que se convertían, y de lograr existencia eterna.” (7: 20)

El comer del árbol “prohibido” permitió que Satan tuviera acceso constante a nuestro “Nafs”.

La mezcla que ahora tenemos es:

1. La “alma” - Nafs;

2. El “alcohol” - Rouh;

3. Satan - Shaitan (éste es el diablo que tiene acceso a nuestras almas y que puede influenciarlas).

Satan es la ÚLTIMA falsedad dentro de usted. Si hay siempre una falsedad, no la busque… afuera de usted - miente dentro de usted.

Más malas noticias: desemejante del Rouh, Satan LE ACERCA. Si usted tiene un delimma, él dará su respuesta. Si la respuesta está correcta no es uniforme una pregunta, porque sabemos que no es. a veces, antes de que usted incluso tenga un delimma, él le dará caos… porque él le dará tanto falsedad en su vida que usted termine encima de la sensación CONFUNDIDA, PRESIONADA, la sensación ODIADA por el dios, ABANDONADO, etc etc etc - todas las cosas que él prospera pulg.

No se desespere.

Porque Satan existe dentro de usted, no hay mucho que usted puede hacer sobre conseguir librado de él para el bueno. sin embargo, usted puede conseguir librado de cada vez que él se acerca - y mientras usted tenga presente que usted no debe conseguir cansado de golpearlo con el pie en silencio, usted es siempre el ganador - porque él invade su mente. buscando el refugio en DIOS, usted da la autoridad de Rouh para mantenerlo silencioso.

“Cuando usted aprende el Quran, usted buscará el refugio en DIOS del de Satan rechazado. Él no tiene ningún excedente de la energía los que crean y confíen en en su señor. Su energía se limita a las que lo elijan como su amo, las que lo elijan como su dios. “(16: 98-100)

Cómo puede usted ser seguro con su información de la falsedad?. Cada vez que él ofrece una solución, usted no la toma para el valor de cara - usted va pedir su Rouh. si usted consigue una solución sin pedir él - hay dos maneras usted might've conseguido eso;

1. El “Nafs” le lo dio (su propio subconsciente hizo la sugerencia);

2. Vino de Satan!.


Usted nunca consigue unasked soluciones del alcohol. A GOD no acercó a Abraham… quién el dios ha elegido… - él acercó al DIOS. El punto es; Del DIOS los amors siempre usted… sino él no le pararán de arruinar su vida… si usted no pide su ayuda. El DIOS nunca abandona a alguien enteramente… y nunca dirige a alguien enteramente - si él lo hiciera, él Abraham, Mohammed, etc - los mensajeros a que él ha elegido (quién vemos incurrir en equivocaciones humanas). Y la dirección, desemejante de la comprensión musulmana de ella… es un proceso de cada situación… en vez de una vez de cosa.



Nota final:

El mejor Islam está dentro de usted - el alcohol del DIOS (Rouh'u Allah) está dentro de usted. No hay tal cosa que la verdad miente afuera de usted. la última verdad miente dentro de usted. por favor, aprovéchese de esa bendición. Será su última arma contra falsedad…


Por Libre-Mente (E-mail: free@free-minds.org)

El ALMA EN LA FILOSOFÍA ISLÁMICA



la discusión del alma humana, su existencia, naturaleza, último objetivo y eternidad, ocupa una posición altamente importante en la filosofía islámica y forma su foco principal. Para mayor parte los filósofos musulmanes convinieron, al igual que sus precursores griegos, que el alma consiste en piezas no-racionales y racionales. La parte no-racional que se dividieron en las almas de la planta y del animal, la parte racional en las intelectos prácticas y teóricas. Todos creyeron que la parte no-racional está ligada esencialmente al cuerpo, pero algo consideraba la parte racional como a parte del cuerpo por la naturaleza y otras que todas las partes del alma están al lado de material de la naturaleza. Los filósofos convinieron que, mientras que el alma está en el cuerpo, su parte no-racional es manejar el cuerpo, su intelecto práctica deben manejar asuntos worldly, incluyendo los del cuerpo, y su intelecto teórica es saber los aspectos eternos del universo. Pensaron que el último final o felicidad del alma depende de su capacidad de separarse de las demandas del cuerpo y de centrarse en agarrar los aspectos eternos del universo. Todos creyeron que el alma no-racional entra en ser y fallece inevitable. Algunos, como el al-Farabi, creyeron que el alma racional puede o no puede sobrevivir eternamente; otros, como Ibn Sina, creyeron que no tiene ningún principio y ningún extremo; todavía otros, tales como Ibn Rushd, creyeron que el alma con todas sus piezas individuales entra en existencia y está destruida eventual.

1 La existencia del alma

2 La naturaleza del alma

3 El alma racional

4 El último objetivo del alma

5 La eternidad del alma

se refiere a la lectura adicional 1



del extremo La existencia del alma

todos los filósofos musulmanes se refirió al tema del alma. Los trabajos más detallados y más importantes sobre este tema son los del al-Kindi, del al-Farabi, de Ibn Sina y de Ibn Rushd. Los filósofos musulmanes reconocieron que la primera edición, de que enfrenta la mente humana con respecto al alma es su existencia. Ése es porqué, en muy comenzar de su investigación sobre el alma en al-Shifa' (curativo), Ibn Sina (§6) afirma que deducimos la existencia del alma del hecho de que observamos los cuerpos que realizan ciertos actos con un cierto grado de la voluntad. Estos actos se ejemplifican en tomar el alimento, el crecimiento, la reproducción, la mudanza y percibir. Puesto que estos actos no pertenecen a la naturaleza de cuerpos, porque esta naturaleza es desprovista de voluntad, deben pertenecer a un principio que tienen con excepción de cuerpos. Este principio es qué se llama alma del `'.

Esta discusión se piensa para probar la existencia del alma animal, que incluye el alma de la planta. El alma es la fuente de los actos realizados por la voluntad, no ya que es `a la sustancia' (una entidad independiente), pero ya que es `el principio de tales actúa'. El alma racional, por otra parte, no necesita mirar fuera de sí mismo para deducir su existencia. Está enterado de su existencia con urgencia, es decir, sin ningunos instrumentos. El ejemplo de Ibn Sina del hombre suspendido se piensa para probar que el alma racional está enterada de sí mismo aparte de cualquier cuerpo. Sus ebulliciones de la discusión abajo a la visión que, aunque el alma racional del adulto no está enterada cualquier cosa material, no igualar su cuerpo, sigue siendo enterado de su propia existencia.



2 La naturaleza del alma

mientras que el Islam le hizo a titular en filósofos musulmanes para ocuparse extensivamente con el estudio del alma y para hacer ciertas declaraciones que en algunos casos aparecen constantes con creencia islámica, la filosofía griega tenía la mano superior en la formación de las convicciones verdaderas de filósofos musulmanes con respecto a la naturaleza del alma. Salvo especificación de lo contrario, referencia a: lo alma aquí limitan al alma terrestre a la exclusión de la celestial, puesto que los filósofos musulmanes se refirieron sobre todo al anterior. It must be pointed out at the outset that ‘soul’. (nafs) was used in more than one sense in Islamic philosophy; the term was used to refer to the plant or vegetative part of a living being, the animal or sensitive part, the rational part and finally the totality of all three parts. The first two are the non-rational soul and the totality is the human soul. To add to the confusion, ‘human soul’ is used only in the sense of this fourth type of soul. The plant, animal and; rational souls are also called powers or parts of the; soul. Only from the context can one understand, whether a Muslim philosopher was using ‘soul’ in the broad sense to mean the human soul (the totality of the parts of the soul), or in the narrow sense to mean a specific part of the human soul.

Inasmuch as it has a certain relation to a body, the soul is a form for that body, that is, the perfection of that body. It is a form because a natural body is composed of matter and form, which in the case of animals are body and soul. Since it has been shown that the soul is the source of will and therefore is not matter, it remains a form. Perfection is of two types, primary and secondary. A primary perfection is what makes a thing actually a species, as shape does for the sword, or a genus as sensation and-movement do for animals. A secondary perfection is an act necessitated by the nature of the species or genus, such as cutting for the sword and touching for animal. The soul is a primary perfection of a natural body capable of performing the secondary perfections necessitated by this primary perfection. Together with its body, the soul constitutes a material substance. This substance can be the subject of plant, animal or human life.

The soul is a perfection inasmuch as it makes a natural body into a plant, an animal or a rational being. However, to define the soul as a perfection does not give us a clue as to what the soul is in itself, but only inasmuch as it has a relation to the body. The body is, therefore, an essential element in the definition of the soul. Without relating to a body, the thing we call ‘soul’ is not a soul and does not require the body as an essential part of its definition. Note, however, that in spite of this assertion, perhaps for the lack of any better term, Muslim philosophers use ‘soul’ also to refer to the rational soul after it separates from the body and reaches a complete state of purity from matter.

In its first or lowest stages of relating to the body, the soul is the plant soul, which is a primary perfection for an organic natural body inasmuch as this body can take nourishment, grow and reproduce. The plant soul is the power human beings and other animals share with plants. If the body with a soul is an animal, the soul develops into the animal soul, which is a primary perfection for an organic natural body inasmuch as this body has sensation and movement through will. While this soul includes the plant soul, it has also a sensitive power and a locomotive one. The sensitive power has both external and internal senses. The external senses are, in priority of existence, touch, taste, smell, hearing and sight. The first three are said to be necessary for survival and the last two for well being. In Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), IBN RUSHD (§3) asserts that the five external senses may be in potentiality, as in infancy and sleep, or in actuality, as in daily seeing or hearing. He also argues that there cannot be any external sense other than these five because there would be no function for it, since there is no external sensation other than the objects of the five senses mentioned above. Most Muslim philosophers men­tion three types of internal senses: common sense, imagination and memory. IBN SINA (§3) enumerates five internal senses: common sense, representational power, imagination, estimative power and memory. On the whole, the philosophers agree on the function of the common sense, imagination and memory; the function that Ibn Sina limits to the representational and estimative powers, other Muslim philosophers allocate to the imagination.

The common sense is an internal power in which all the objects of the external senses are collected. Contrary to the external senses, which can grasp only one type of sensation, as sight grasps light and hearing grasps sound, the common sense can grasp all external sensations, such as that honey is of such and such a colour, texture and smell. The representational power preserves the sensations of the common sense even after sensible things disappear. The imagination selects at will to combine some of the objects of the representational power with each other and to separate the rest. It makes its judgment about external things, but in the absence of these things. That is why it functions best when the external senses, which represent external things, are not at work, as in sleep. Ibn Rushd points out that animals such as worms and flies that do not act except in the presence of sensible things are devoid of imagination. The imagination is called such inasmuch as it is an animal instrument; it is called cognitive inasmuch as it is a rational instrument. The estimative power grasps non-sensible notions of sensible things, such as the sheep’s notion that the wolf is to be avoided. This notion is about a sensible thing but is not grasped through the external senses, as is the colour or shape of a wolf. Memory preserves the notions of the estimative power. The imagination acts on the objects of memory in the same way it acts on those of the representational powers. Like the objects of the external senses, those of the internal senses are particular and material. The difference is that they can be experienced in the absence of external things and are to some degree abstracted from matter.

The locomotive power branches into that which causes movement and that which actually moves. The former, the desiderative power, subdivides into the appetitive and the irascible. The appetitive causes movement toward what is imagined to be necessary or beneficial in the pursuit of pleasure. The irascible causes avoidance of what is imagined to be harmful or an impediment in the pursuit of dominance. The power that actually moves uses the nerves to relax the muscles at the demands of the appetitive power or tighten them at the demands of the irascible one.



3 The rational soul

The rational soul, which is defined as a primary perfection for an organic natural body inasmuch as this body can act by rational choice and grasp the universals, is divided into the practical and the theoretical intellects. The practical intellect seeks knowledge in order to act in accordance with the good in its individual body, its family and its state. It must, therefore, know the principles for properly managing the body, the family and the state, that is, ethics, home management and politics. The practical intellect is the rational soul turning its face down­ward. The function of the theoretical intellect is to know just for the sake of having the universals (the realities or natures of things). Some of these natures, such as God and the intellect, cannot attach to movement; knowledge of them is metaphysics. Other natures, such as unity, can attach to movement but do not; knowledge of them is mathematics. Still other natures, such as humanity and squareness, can attach to movement either in reality and thought, such as humanity, or in reality but not in thought, such as squareness. Knowledge of these is physics.

The theoretical intellect is the rational soul with its face upward. The practical intellect looks up to the theoretical one and moves its body accordingly. In this, the practical intellect is similar to :the celestial soul that looks up to the intellect of its sphere and moves its sphere accordingly. Thus, like .the celestial soul, the practical intellect is the link between intellect as such and matter.

On the whole, Muslim philosophers followed al-Kindi’s division of the theoretical intellect into the material intellect (al-‘aql al-hayulant), the habitual intellect (al-‘agl bil-malaka), the actual intellect (al-‘aql bi’!-fi’b and the acquired intellect’ (al-‘aql al-mustafad). The material intellect is a blank slate with the potentiality for grasping the intelligible forms or universals. Ibn Sina points out that it is referred to as material, not because it is actually material but because it resembles matter in accepting the form. The habitual intellect grasps the universals, as one acquires the skill to write; in other words, this intellect has the ability to use the universals but does not always do so. The actual intellect grasps the universals in actuality and is always ready to use them. While Muslim philosophers differed slightly with regard to their accounts of the acquired intellect, their general view is that it is the highest human state, the point of contact with the divine, the agent intellect (the intelligence of the moon, the lowest celestial intellect), which makes it possible for the theoretical intellect to acquire the universals in the purest form (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY §4).



4 The ultimate objective of the soul

AL-FARABI asserts that even though the soul is of different parts, it is a unity with all its parts working for one final end, happiness. While the plant soul, for example, serves a specific function, it also serves the powers that are higher than it in rank, the animal powers. Without nourishment, growth and reproduc­tion, the animal powers cannot perform their necessary functions. Similarly, while the function of the animal powers is to have sensation and movement, by performing this function they also promote the functions of the powers above them, the rational ones. The operations of the animal powers, especially those of the senses, are particularly important for the attainment of the final end. The external senses strip the forms from material objects and convey them to the internal senses. The more they are transferred internally, the less mixed with matter do they become. Since the innermost sense they reach is the imagina­tion, they are there in their purest material existence (see IMAGINATION).

The role of the objects of the imagination is not always clearly defined in Islamic philosophy. Occa­sionally it is said by somebody like Ibn Sina to be one of preparation for the theoretical intellect to receive the universals from the agent intellect. At other times Ibn Sina, like other Aristotelians such as Ibn Rushd, takes these objects to be the ingredients out of which the universals are made after the last process of purification (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY). It seems, however, that in either case the light of the agent intellect is needed to complete the process. In the former case, this light gives the intelligible forms to the theoretical intellect when this intellect is prepared. In the latter case, it sheds itself on the objects of the imagination, which are then reflected on the theoretical intellect without their matter. Since the theoretical intellect is in its first stages in potentiality, it cannot act on the objects of the imagination directly; hence the need for the agent intellect, which is pure actuality. The role of the practical intellect in all this is to put order into the body. This sets free the theoretical intellect from preoccupation with the body and helps the powers whose function is necessary for theoretical knowledge to function unhampered.

Muslim philosophers adhered to the view that the acquired intellect is one with its objects, for they thought the knower and the known are one, as did their Greek predecessors. This means that the highest human state is one in which unity with the universals or the eternal aspects of the universe is reached. This state is described as happiness because in it eternity, an aspect of the objects of the acquired intellect, is attained.



5 Eternity of the soul

When Muslim philosophers assert that the soul comes into existence simultaneously with the coming into existence of the body, some, such as Ibn Sina (§6), who believe that the rational soul is in essence non­material, are thinking only of the non-rational soul. Others, such as Ibn Rushd (§3), who believe that the rational soul is originally not separate from matter, contend that the whole human soul comes into existence. The latter believe that since the rational soul grasps the universals from particular sensibles, and since such sensibles are material and have a temporal beginning, this soul must also be material and must have a temporal beginning. Those who attribute non-materiality to the essence of the rational soul, such as AL-KINDI and Ibn Sina, assert that this soul pre-exists the body. While all of them agree that the non-rational soul is destroyed after the destruc­tion of the body, they differ with regard to the end of the rational soul.

Al-Kindi and Ibn Sina, for example, strongly adhere to the view that all rational souls are indestructible because by nature they are simple. AL-FARABI reminds us that the reason for eternal existence is the rational soul’s knowledge of the eternal aspects of the universe. From this he draws the conclusion, as did ALEXANDER OF APHRODISIAS before him, that only those rational souls that have this knowledge at their separation from the body are indestructible. Other rational souls are eventually destroyed. Ibn Sina finds in the grasping of the universals the grounds for happiness, not the eternity of the soul. Ibn Rushd seems to hold that only the acquired intellect can be indestructible; but the acquired intellect, he argues (as does his teacher IBN BAJJA), is divine and numerically one in all. Ibn Rushd was attacked for this view because it denies eternal existence of individual souls (see AVERROISM; SOUL, NATURE AND IMMORTALITY OF THE).

See also: ARISTOTELIANISM IN ISLAMIC PHILOSOPHY; EPISTEMOLOGY IN ISLAMIC PHILOSOPHY; ETHICS IN ISLAMIC PHILOSOPHY; IBN RUSHD §3; IBN SINA §6; MYSTICAL PHILOSOPHY IN ISLAM; SOUL, NATURE AND IMMORTALITY OF THE



References end further reading

al-Farabi (c.870-950) al-Madina al fadila (The Virtuous City), trans. R. Walter, Al-Farabi on the Perfect State.’ Abu Nasr al-Farabi’s Mabadi’ Ara’Ah al-Madina al-Fadila, Oxford: Clarendon Press, 1985. (English and Arabic of the most comprehensive and best known philosophical work of al-Farabi.)

Ibn Rushd (1180) Tahafut al-tahafut (The Incoherence of the Incoherence), trans. S. Van Den Bergh, London: Luzac, 1954. (A response to a number of issues raised by al-Ghazali against philosophers. One of the three most important of these issues is that of the soul and its fate.)

- (c.1174) Talkhis kitab an-nafs (Middle Commentary on Aristotle’s On the Soul), ed. A.F. al-Ahwani, Cairo: Maktabat an-Nahda, 1950. (Includes also four other essays: Ibn Baja’s Risalat al-ittisal (Essay on Conjunction), Ishaq Ibn Hunayn’s Kitab ft an-nafs (Book on the Soul), Ibn Rushd’s Risalat al-ittisal (Essay on Conjunction) and al-Kindi’s Risalat al-‘aql (Essay on Intellect).)

Ibn Sina (980-1037) an-Nafs (The Soul), ed. F. Rahman, Avicenna’s de Anima, London: Oxford University Press, 1959. (The most important and detailed philosophical treatise on the soul in Islamic philosophy, the sixth part of the Physics of al-Shifa’. An Arabic edition of the text is included.)

(980-1037) Ahwal an-nafs (The States of the Soul), ed. A.F. al-Ahwani, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, 1952. (Includes Risala fi an-nafs wa-baqa’ha wa-ma’adiha (Essay on the Soul, Its Permanence and Its Second Life), Mabhath ‘an al-qiwa an-nafsaniyya (Inquiry about Psychic Powers), Risala fi ma’rifat an-nafs an-natiga (Essay on Knowing the Rational Soul) and Risala fi al-kalam ‘ala an-nafs an-natiqa (Essay on an Inquiry Concerning the Rational Soul).)

- (980-1037) an-Najat (Deliverance), ed. F. Rahman, Avicenna’s Psychology, London: Oxford University Press, 1952. (The psychology of an-Najat is an abridgement by Ibn Sina of his encyclopedic work al-Shifa’ (Healing).)

- (980-1037) Rasa’d ash-shaykh ar-ra’is f asrar al-hikma al-mashriqiyya (Essays of the Master of the Head on the Secrets of Oriental Wisdom), ed. M. Mehren, Traites mystiques d’Avicenna, Leiden: Brill, 1889-99. (Ibn Sina’s ‘oriental philosophy’.)

Inati, S.C. (1996) A Study of Ibn Sina’s Mysticism, London: Kegan Paul International. (Includes a detailed analysis of Ibn Sina’s notion of the soul and a translation of the fourth part of al-Isharat wa­‘1-tanbihat (Remarks and Admonitions).)

al-Kindi (before 873) Rasa’il al-Kindi al falsafiyya (Al-Kindi’s Philosophical Treatises), ed. M. Abu Rida, Cairo: Dar al-Fikr al-Arabi, 1953. (Includes al-Kindi’s most relevant works on the subject of the soul, al-Qawl fi an-nafs (Discourse on the Soul), Fi an-nafs (On the Soul) and Fi mahiyyat an-nawm war-ru’ya (On the Essence of Sleep and Internal Vision).)



SHAMS C. INATI


Collectede By
Shobuz Bhai

Non ci è tale cosa che la verità si trova all'esterno di voi. l'ultima verità si trova presso voi.
Automatically translated into Italian thanks to WorldLingo
Il Sura

umano # 76 (l'essere umano):

1. “Non è un fatto che ci era un periodo in cui l'umano non era niente essere accennato? „
2. “Abbiamo generato l'essere umano da una miscela liquida, da due genitori, per esaminarli. Quindi, gli abbiamo reso un ascoltatore e uno sgombro. “
3. “Gli abbiamo mostrato i due percorsi, allora è elogiativo, o unappreciative. „


Di che cosa la maggior parte della gente è ignara, è la STRUTTURA stessa dei loro propri auto.

La maggior parte di noi si sviluppano fino a pensano che “„ siamo preparati appena “dell'anima„ che, quando muore, ritorna di nuovo al DIO.

Anche se queste informazioni sono “parzialmente„ corrette, ci sono inoltre molto più al trucco dell'umano che il DIO spiega a noi con il Quran.

È il sistema del diavolo per confonderlo ed indebolire in modo da neppure non sappiamo combatterlo!. Una regola principale di tutto il conflitto è che “conoscete il vostro nemico„. Ma prima di fare quello, dovete in primo luogo “conoscerti„!.



Rouh = anima?

Ciò è la singola idea sbagliata più grande che popola ha fatto di che ha contribuito a storcere l'emissione “chi siamo„.

In Arabia, quando qualcuno muore, la gente dice: “preghiamo sul suo Rouh!„.

Inoltre, quando parlano di qualcuno che muore, l'opinione: “il suo Rouh lo ha lasciato„.

In scuole, insegnano ai nostri capretti che “l'anima„ è “il Rouh„ e quello è che cosa morirà e sarà giudicato e punito o ricompensato…

Tuttavia, la storia cambia quando guardiamo che cosa il DIO deve dire:

“il DIO prende “il Nafs„ quando la morte viene ed anche ai tempi di sonno…„ (39: 42)

“no “Nafs„ dadi tranne da permesso del GOD, ad un tempo predeterminato…„ (3: 145 che)

“ogni “Nafs„ assagia la morte, allora ricevono il vostro recompense il giorno di Resurrection…„ (3: 185)

“… non ucciderete “il Nafs„ che quel DIO renda sacred, tranne nel corso di giustizia…„ (6: 151)

“… che ha detto: il mio signore, ho fatto torto al mio 'Nafs "… “(27: 16)

Bene, ottenete l'immagine!.

Il DIO ci dice che la nostra “anima„ sia chiamata “Nafs„ e che questo “Nafs„ è che cosa è preso alla morte e che cosa è giudicato il J-giorno (allora gratificante o punito). “Il Nafs„ è VOI, è vostro intero essere, è la vostra ardesia, che è caricata o alleggerita tramite le vostre azioni…

Così, se “l'anima„ è “il Nafs„, quindi che cosa è il Rouh?



Rouh = spirito.

“Mentre una barriera la ha separata da loro, abbiamo trasmesso al suo nostro “Rouh„. È andato a lei sotto forma d'un umano. “(19: 17)

“gli chiedono riguardo “al Rouh„. Opinione: '“Il Rouh„ viene dal mio signore. E non siete stati dati la conoscenza, tranne piccolo. “(Quran 17:85)

diventa apparente al lettore che “il Rouh„ proviene dal DIO ed è l'accumulazione “di conoscenza„ che aiuterà l'luogo umano nella sua vita… che è descritto il più bene come “spirito„.

Vedete, gli animali inoltre hanno “Nafs„ appena come (è la loro vita-forza), tuttavia, non vedete le scimmie costruire le navi spaziali né le tartarughe che lavorano ai calcolatori!.

“Il Rouh„ è il regalo che il DIO ha dato alla nostra specie per concedere noi al vantaggio “di conoscenza„.

“Una volta che la I perfetta lui (l'essere umano) ed il colpo in lui dal mio “Rouh„, cadranno prostrate prima di lui.„ (15: 29)

Tutti gli animali possono comunicare tra loro (ricordi degli uccelli parlare a Solomon?). Tuttavia, è soltanto uomo che ha “conoscenza„.

“Il Rouh„ è regalo del DIO a noi ed è soltanto BUONO. Le informazioni che “il Rouh„ ci fornisce ciascuno sono di essere usate per il nostro beneficio, ma noi hanno “la scelta„ per usarla per la malvagità (come fissione nucleare che usando fare una bomba).

Alcune notizie sfavorevoli circa “il Rouh„: MAI si avvicinerà e non conserverà il giorno. per esempio, state lottando per capire qualcosa. Se non chiedete al DIO aiuto, non andrà; “hey, qui è la risposta!„ no, dovete avvicinarti. Inoltre, sarà sempre LETTERALE. dovrete essere specifici di che cosa state chiedendo. Nota, non dovete dire questo fuori forte. Potete pensare appena esso - perché molte volte, esseri umani hanno esprimere duro di tempo che cosa desiderano esattamente chiedere. Con lo spirito del dio, non dovete preoccuparti per questo - finchè ottenete l'intenzione di chiedere, lo spirito conoscerà la domanda… tanto quanto avete desiderato chiedere e quel SOLO (benchè conosca tutte le domande che conoscete - non sta andando rispondere a qualche cosa non chiediate).



Così se possiamo ricapitolare che cosa abbiamo fino a questo punto.

L'dell'essere umano finora è preparato di:

1. “L'anima„ - Nafs (siete, la persona reale, che cosa fa le scelte e che cosa sarà giudicato);

2. “Lo spirito„ - Rouh (questo è un regalo dal DIO, esso non è il vostro, voi non lo possiede, tutta la gente gli ha accesso - come il Quran. È scopo è di contribuire a fornire le risposte e la conoscenza per aiutare la vostra anima per prendere le giuste decisioni).




Satan - Shaitan

la terza e miscela più mortale nell'equazione dell'uomo è “Satan„.

“(Satan) ha detto, “poiché honored lui sopra me, se dilazione me lavorare al giorno di Resurrection, possederete tutti i suoi discendenti, tranne alcuni.„ (17: 62)

Il fatto sfavorevole delle nostre vite è che Satan ha sfidato la destra dei nostri antenati ad accesso dei posses 'al Rouh ". Satan ha sostenuto che era qualificato per utilizzare il regalo del DIO e che gli farebbe un lavoro migliore con:

(DIO) ha detto, “che cosa li ha evitati il serving quando li ho ordinati?„ Ha detto, “sono migliore del lui; Lo avete generato da fuoco e lo avete generato da fango. “(7: 12)

Questo problema dell'abilità dell'uomo condotto ad una disputa nel cielo e “nei dubbi„ scoppiati così:

Sura 38 (S'ad):

67 . L'opinione, “qui è notizie impressionanti.
68. “Quel siete completamente oblivious a.
69. “Non ho avuto precedentemente conoscenza, circa il feud nell'alto cielo.
70. “Sono ispirato che la mia sola missione è trasportare gli avvertimenti voi. „
71. Il vostro signore ha detto agli angeli: 'Sto generando un umano dall'argilla.
72. “Una volta che lo progetto e salto in lui dal mio spirito, lo aiuterete. „
73. Gli angeli hanno aiutato, tutti,
74. tranne Satan; ha rifiutato ed era troppo arrogante, unappreciative.
75. Ha detto, “O Satan, che cosa gli ha impedito di aiutare che cosa ho generato prima con le mie mani? Siete troppo arroganti? Vi siete ribellati? “
76. Ha detto, “sono migliore del lui; Lo avete generato da fuoco e lo avete generato da argilla. “
77. Ha detto, “di conseguenza, voi deve exiled, voi banished.
78. “Avete subito la mia condanna fino al giorno di giudizio. „
79. Ha detto, “il mio signore, dilazione me lavorare al giorno di Resurrection. „
80. Ha detto, “siete respited.
81. “Fino al giorno nominato. „
82. Ha detto, “giuro dal vostro majesty, che li trasmetterò tutto il fuori strada.
83. “Tranne i vostri worshipers che sono dedicati assolutamente a voi da solo. „

I suddetti verses dicono molto chiaro alla storia.

Satan ha chiesto che è dato una probabilità “risulta„ che l'uomo è inadatto per l'operazione…

Ed il DIO ha permesso così che Satan (chi ha intenzioni diaboliche) li attraesse (ma non averci accesso):

“Potete attrarli con la vostra voce e mobilitate tutte le vostre forze e tutti gli vostri uomini contro di loro e la parte nei loro soldi e bambini e promettete loro. Qualche cosa le promesse del diavolo è nient'altro di un'illusione. “(Quran 17:64)

“verrò a loro da prima che loro e da dietro loro e dalla loro destra e dalla loro parte di sinistra e da voi trovino che la maggior parte di loro sono unappreciative.„ (7: 17)

Ha fatto arrestarsi la storia là, noi ancora sarebbe fine. Il problema è, Satan riuscito per ingannare i nostri antenati nel dargli l'ACCESSO alle nostre anime!:

“Il diavolo ha bisbigliato a loro, per accedere a loro. Ha detto, “il vostro signore gli non ha proibito da questo albero, tranne di evitarlo gli angeli diventanti e dal raggiungimento dell'esistenza eterna.„ (7: 20)

Mangiando dall'albero “proibito a„ ha permesso che Satan avesse accesso costante al nostro “Nafs„.

La miscela che ora abbiamo è:

1. “L'anima„ - Nafs;

2. “Lo spirito„ - Rouh;

3. Satan - Shaitan (questo è il diavolo che ha accesso alle nostre anime e che può influenzarle).

Satan è l'ULTIMO falsehood presso voi. Se ci è mai un falsehood, glie lo non cerchi… all'esterno - si trova presso voi.

Un po'più di notizie difettose: diverso del Rouh, Satan SI AVVICINA. Se avete un delimma, darà la vostra risposta. Se la risposta è corretta non è neppure una domanda, perché sappiamo che non è. a volte, prima che persino abbiate un delimma, gli darà il caos… perché gli darà così tanto il falsehood nella vostra vita che concluderete sulla sensibilità CONFUSA, DIMINUITA, nella sensibilità ODIATA dal dio, ABBANDONATO, ecc ecc ecc - tutte le cose che prospera poll.

Non despair.

Poiché Satan esiste presso voi, ci non è molto che possiate fare circa eliminare lui per la merce. tuttavia, potete ottenere sbarazzati di ogni volta che si avvicina a - e finchè tenete presente che non dovreste stancarti di dargli dei calci nel silenzio, siete sempre il vincitore - perché invade la vostra mente. cercando il rifugio in DIO, date l'autorità di Rouh per mantenerli silenzioso.

“Quando imparate il Quran, cercherete il rifugio in DIO dal di Satan rifiutato. Non ha eccedenza di alimentazione coloro che crede e si fida di del loro signore. La sua alimentazione è limitata a coloro che lo sceglie come loro padrone, coloro che lo sceglie come loro dio. “(16: 98-100)

Come potete essere sicuri con le sue informazioni di falsehood?. Ogni volta che offre una soluzione, non la prendete per valore nominale - andate chiedere il vostro Rouh. se ottenete una soluzione senza chiedere esso - ci sono due sensi voi might've ottenuto quello;

1. “Il Nafs„ lo ha dato voi (il vostro proprio subcosciente ha formulato il suggerimento);

2. È venuto da Satan!.


Non ottenete mai unasked le soluzioni dallo spirito. Abraham… chi il dio ha scelto… non si è avvicinato a da GOD - si è avvicinato al DIO. Il punto è; Del DIO gli amori sempre voi… ma lui non li arresteranno dal rovinare la vostra vita… se non chiedete il suo aiuto. Il DIO non abbandona mai qualcuno interamente… e mai non guida qualcuno interamente - se, Abraham, Mohammed, ecc - messaggeri quale ha scelto (chi vediamo fare gli errori umani). Ed il consiglio, diverso della comprensione musulmana di esso… è un processo di ogni situazione… anziché tutto d'un tratto la cosa.



Nota finale:

L'Islam migliore è presso voi - lo spirito del DIO (Rouh'u Allah) è presso voi. Non ci è tale cosa che la verità si trova all'esterno di voi. l'ultima verità si trova presso voi. per favore, approfitti di quel blessing. Sarà la vostra ultima arma contro il falsehood…


Da Libero-Mente (E-mail: free@free-minds.org)

L'ANIMA IN FILOSOFIA ISLAMICA



la discussione sull'anima umana, la relativa esistenza, la natura, ultimo obiettivo ed eternity, occupa una posizione altamente importante in filosofia islamica e forma il relativo fuoco principale. Per la maggior parte i filosofi musulmani hanno accosentito, come i loro predecessori greci, che l'anima consiste delle parti non-razionali e razionali. La parte che non-razionale si sono divisi nelle anime dell'animale e della pianta, la parte razionale nei intellects pratici e teorici. Tutti hanno creduto che la parte non-razionale fosse collegata essenzialmente al corpo, ma alcune hanno considerato la parte razionale come a parte dal corpo dalla natura e da altre che tutte le parti dell'anima sono dal materiale della natura. I filosofi hanno accosentito che, mentre l'anima è nel corpo, la relativa parte non-razionale è di controllare il corpo, il relativo intellect pratico deve controllare gli affari worldly, compreso quelli del corpo ed il relativo intellect teorico è di conoscere le funzioni eterne dell'universo. Hanno pensato che l'ultima conclusione o felicità dell'anima dipendesse dalla relativa capacità di separarsi dalle richieste del corpo e di mettere a fuoco sull'afferrare le funzioni eterne dell'universo. Tutti hanno creduto che l'anima non-razionale producesse ed inevitabilmente perisse. Alcuni, come Al-Farabi, hanno creduto che l'anima razionale potesse o meno sopravvivere eternally; altri, come Ibn Sina, hanno creduto che non avesse inizio ed estremità; ancora altri, quale Ibn Rushd, hanno creduto che l'anima con tutte le relative diverse parti entrasse nell'esistenza e finalmente fosse distrutta.

1 L'esistenza dell'anima

2 Natura dell'anima

3 L'anima razionale

4 L'ultimo obiettivo dell'anima

5 Il Eternity dell'anima

riferisce ulteriore lettura 1



dell'estremità L'esistenza dell'anima

tutti i filosofi musulmani si è interessata dell'argomento di anima. Gli impianti più dettagliati e più importanti a questo proposito sono quelli di Al-Kindi, di Al-Farabi, di Ibn Sina e di Ibn Rushd. I filosofi musulmani hanno riconosciuto che la prima edizione, quella confronta la mente umana riguardo all'anima è la relativa esistenza. Ecco perché, molto all'inizio della sua inchiesta circa l'anima in Al-Shifa' (Healing), Ibn Sina (§6) asserice che arguiamo l'esistenza dell'anima dal fatto che osserviamo i corpi che effettuano determinati atti con un certo grado della volontà. Questi atti sono esemplificati nella presa l'alimentazione, crescere, il riproduzione, muoversi e della percezione. Poiché questi atti non appartengono alla natura dei corpi, dato che questa natura è priva della volontà, devono appartenere ad un principio ch'hanno tranne i corpi. Questo principio è che cosa è denominato anima del `'.

Questa discussione è intesa per dimostrare l'esistenza dell'anima animale, che include l'anima della pianta. L'anima è la fonte degli atti effe