Editing Soul (section)

====Islamic philosophy (<span lang="ar-Latn">''falsafa''</span>)====
[[File:Miraj by Sultan Muhammad.jpg|thumb|upright=0.8|1543 illustration of Muhammad's Night Journey. His ascension to the heavens is often interpreted as an [[Allegory|allegory]] for the human soul ascending to the celestial realms in Islamic philosophy.]]
Most [[Muslim philosophers]] (Arabic: {{tlit|ar|falsafa}}), aligned with their Greek predecessors, broadly accepted that the soul is composed of non-rational and rational elements.<ref name=":14">Inati, S.(1998). Soul in Islamic philosophy. In The Routledge Encyclopedia of Philosophy. Taylor and Francis.</ref> The non-rational dimension was subdivided into the vegetative and animal souls, while the rational aspect was split into the practical and theoretical intellects.<ref>Adamson, P., & Taylor, R. C. (Eds.). (2004). The Cambridge companion to Arabic philosophy. Cambridge university press. p. 309.</ref><ref>Calverley, E. E., & Netton, (2012). Nafs. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_COM_0833</ref> While all agreed that the non-rational soul is tied to the body, opinions diverged on the rational part: some deemed it immaterial and naturally independent of the body, whereas others asserted the entirely material nature of all soul components.<ref name=":14">Inati, S.(1998). Soul in Islamic philosophy. In The Routledge Encyclopedia of Philosophy. Taylor and Francis.</ref> [[Ibn Hazm]] uses {{tlit|ar|nafs}} and {{tlit|ar|rūḥ}} interchangeably.<ref>Calverley, E. E., & Netton, (2012). Nafs. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_COM_0833</ref> He also rejected [[metempsychosis]] that all souls were already created then the angels were commanded to bow before [[Adam in Islam|Adam]], waiting in [[Barzakh]] until the blown into the embryo.<ref>Calverley, E. E., & Netton, (2012). Nafs. In P. Bearman (ed.), Encyclopaedia of Islam New Edition Online (EI-2 English). Brill. https://doi.org/10.1163/1573-3912_islam_COM_0833</ref>

Consensus held that during its union with the body, the non-rational soul governs bodily functions, the practical intellect manages earthly and corporeal matters, and the theoretical intellect pursues knowledge of universal, eternal truths.<ref name=":14" /> These thinkers maintained that the soul’s highest purpose or happiness lies in transcending bodily desires to contemplate timeless universal principles.<ref name=":14" /> All agreed the non-rational soul is mortal—created and inevitably perishable. However, views on the rational soul’s fate varied: [[al-Farabi]] suggested its eternal survival was uncertain; [[Avicenna|Ibn Sina]] claimed it was uncreated and immortal; and [[Averroes|Ibn Rushd]] argued that the entire soul, including all its parts, is transient and ultimately ceases to exist.<ref name=":14" />

For [[Ibn Arabi]], the soul is human potential, and the purpose of life is the actualization of that potential.<ref>Chittick, William, "Ibn ‘Arabî", The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), chapter 6 URL = <https://plato.stanford.edu/archives/spr2020/entries/ibn-arabi/>.</ref> Human experience is whereby always between the body ({{tlit|ar|jism}}) and spirit ({{tlit|ar|rūḥ}}),<ref>Chittick, William, "Ibn ‘Arabî", The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), chapter 6 URL = <https://plato.stanford.edu/archives/spr2020/entries/ibn-arabi/>. chapter 3.3</ref> and thus the indivual experience is limited to imagination ({{tlit|ar|nafsânî}}).<ref>Chittick, William, "Ibn ‘Arabî", The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), chapter 6 URL = <https://plato.stanford.edu/archives/spr2020/entries/ibn-arabi/>. chapter 3.3</ref> Wavering between its body and spirit, the soul can choose (free-will) between either ascending to realization or descending to the materialistic mind,<ref>Chittick, William, "Ibn ‘Arabî", The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), chapter 6 URL = <https://plato.stanford.edu/archives/spr2020/entries/ibn-arabi/>. chapter 3.3</ref> which Ibn Arabi compares to [[Muhammad in Islam|Muhammad's]] [[Isra' and Mi'raj|Night Journey]] ({{tlit|ar|miʿrāj}}).<ref>Chittick, William, "Ibn ‘Arabî", The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), chapter 6 URL = <https://plato.stanford.edu/archives/spr2020/entries/ibn-arabi/>. chapter 6.0</ref> This allows the soul to determine its own tragectory in a [[Karma|karmic]] chain of causalities, towards paradisical or infernal levels, depending on the person's understanding, traits, and actions.<ref>Chittick, William, "Ibn ‘Arabî", The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), chapter 6 URL = <https://plato.stanford.edu/archives/spr2020/entries/ibn-arabi/>. chapter 5</ref>