Kader

Öz

The definition, nature, characteristics, and identification of the nafs are among the most fundamental problems in both metaphysics and theology. The manner in which the subject of the nafs is addressed even provides the opportunity to scrutinize the entire Islamic thought tradition through this topic. Indeed, it can be observed that the approach to the topic of the nafs is foundational to cosmological, ontological, epistemological, and ethical aspects in understanding existence in general and human existence in particular, which indicates that nafs has many dimensions rather than one definitive character. According to the prevailing understanding in the literature, nafs is emphasized to a) play a significant role in the formation of existence, b) have a nature separate from the body, c) be the rationale for obtaining knowledge, and d) be a source for ethical actions. In this context, the inquiries “where am I and what am I related to”, “what am I”, “what and how can I know” and “what should I do” are directly addressed within the framework of the theory of the nafs. The presentation of the fundamental determinant of human existence as a separate and distinct entity from the body is based on certain reasons. Humans’ abilities to operate cognitive processes at a higher level, to generate ethical actions, and to be addressed by revelation has led to the conclusion that humans are different from and superior to other beings. This distinctiveness and superiority, however, imply that existence is not limited to the material. The idea that matter is always associated with qualities such as change, decay, fragmentation, and extinction has nourished this belief. Therefore, especially in the later period of kalām (mutaʾaḫḫirūn), the conception of existence which is material but is not restricted to materiality alone is rejected. In other words, the idea of a being that, while material, can produce non-material outputs has been abandoned, and human beings have been examined behind the duality of nafs and body. The preference for a dualistic understanding is not inherent in the formation of kalām. It is observed that in the early periods of kalām (mutaqaddimūn), Mu‘tazilī, Ash‘arī, and Māturīdī literature, collectively, emphasized the need to define human existence without reference to a separate nafs from the body. This preference for a dualistic understanding in analyzing human existence is a product of the influence resulting from encounters with different cultures. In this regard, the impact of Greek, Indian, Egyptian, and Sumerian philosophies on Islamic thought is evident. The fundamentally non-dualistic approach of kalām seems to be stemmed from the Qur’ān. In our study, the foundation of this claim will be laid down. The word nafs one of the fundamental terms of the Qur’ān, will be examined from a holistic perspective. This examination will also provide a basis for evaluating the literature on this subject.