Editing Islamic philosophy (section)

===Soul and spirit===
The [[Islamic medicine|Muslim physician]]-philosophers, [[Avicenna]] and [[Ibn al-Nafis]], developed their own theories on the soul. They both made a distinction between the soul and the spirit, and in particular, the [[Avicennism|Avicennian]] doctrine on the nature of the soul was influential among the [[Scholasticism|Scholastics]]. Some of Avicenna's views on the soul included the idea that the [[immortality]] of the soul is a consequence of its nature, and not a purpose for it to fulfill. In his theory of "The Ten Intellects", he viewed the human soul as the tenth and final [[intellect]].

Avicenna and Ibn al-Nafis (Ibn al-Nafis), Islamic philosophers and physicians who followed Aristotle, put forward a different theory about the soul than Aristotle's, and made a distinction between soul (In. spirit) and soul (In. soul). [32] Especially Avicenna's teaching on the nature of the soul had a great influence on the Scholastics. According to Ibn Sina, the soul is a spiritual substance separate from the body, it uses the body as a tool. The famous example given by Ibn Sina to show that the soul is a spiritual substance separate from the material body and to show one's self-awareness, is known as "insan-i tair" (flying person) and was used throughout the West in the Middle Ages. In this example, he asks his readers to imagine themselves suspended in the sky (in the air), without any sensory contact, isolated from all sensations: The person in this state is still realizing himself even though there is no material contact. In that case, the idea that the soul (person) is dependent on matter, that is, any physical object, does not make sense, and the soul is a substance on its own. (Here, the concept of “I exist even though I am not in the dense-rough matter of the world” is treated.) This "proving by reflection" study by Ibn Sina was later simplified by René Descartes and expressed in epistemological terms as follows: “I can isolate myself from all supposed things outside of me. , but I can never (abstract) from my own consciousness.”.<ref>Seyyed Hossein Nasr and Oliver Leaman (1996), History of Islamic Philosophy, p. 315, Routledge, ISBN 0-415-13159-6.</ref> According to Ibn Sina, immortality of the soul is not a goal, but a necessity and consequence of its nature.<ref>Emanasyon görüşüne göre, maddi evren, her şeyin kaynağı Tanrı'nın kendini kademe kademe açığa vuruşu, tezahür edişi ya da yansımasıdır. Catholic Encyclopedia/ Emanation, Jewish Encyclopedia/Emanation , 22 Eylül 2008 tarihinde erişild</ref>

Avicenna generally supported [[Aristotle]]'s idea of the soul originating from the [[heart]], whereas Ibn al-Nafis on the other hand rejected this idea and instead argued that the soul "is related to the entirety and not to one or a few [[Organ (anatomy)|organ]]s." He further criticized Aristotle's idea that every unique soul requires the existence of a unique source, in this case the heart. Ibn al-Nafis concluded that "the soul is related primarily neither to the spirit nor to any organ, but rather to the entire matter whose temperament is prepared to receive that soul" and he defined the soul as nothing other than "what a human indicates by saying ‘[[I (pronoun)|I]]’."<ref>Nahyan A. G. Fancy (2006), [http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615 "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)"] {{Webarchive|url=https://web.archive.org/web/20150404020329/http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615 |date=2015-04-04 }}, pp. 209–10 (''Electronic Theses and Dissertations'', [[University of Notre Dame]]).</ref>