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Aqlania:Journal of Islamic Philosophy and

Theology Vol. 12 No. 1 (January-June) 2021, p. 95-108.

Al-Kindi: Philosophy of Religion and An-Nafs

Kamaluddin
North Sumatra State Islamic University
kamaluddindalimunthe2@gmail.com

Abstract:The study of an-nafs is always interesting. The an-nafs' interpretation's position

and function vary according to the perspectives and backgrounds of those concerned
about it. Meanwhile, on the other hand, according to its existence in everyone, the
understanding of an-nafs is quite important. This writing is trying to explore the thoughts
of Al-Kindi, which is one of the most prominent and important figures in Islamic
philosophy. His thoughts of an-nafs will be seen from the perspective of religious
philosophy. Through a search in literature research with a qualitative approach, it was
found that Al-Kindi was the first Islamic philosopher from Arabia who succeeded in
integrating philosophy and religion. al-Kindi said that philosophy is a systematic human
effort to know the truth, while religion is the source of the truth itself. That is why
revelation does not conflict with philosophy. While the body is support, the position of the
soul for the body is a life-giver. Therefore soul and body are two complementary elements.
The soul is the first organic body'sperfection, which has life potential. The soul gives life to
the body, because without the soul, the body cannot feel anything, and even the body can
disappear by itself.

Keywords:Philisophy and Religion, Islamic Philosophy, Revelation.

Abstract:The study of an nafs is an interesting study. Interpretation of the position and function of
an nafs is quite varied according to the perspective and background of those who are concerned
about it. Meanwhile, on the other hand, the understanding of an nafs is quite important, in line with
its existence in every person. This paper attempts to explore the thoughts of Al-Kindi, an important
and prominent figure in Islamic philosophy. His thoughts on an nafs will be seen from the
perspective of religious philosophy. Through a search in literature research with a qualitative
approach it was found that Al-Kindi was the first Arab Islamic philosopher who successfully
integrated philosophy and religion. For him philosophy is a systematic human effort to know the
truth, while religion is the source of truth itself. Therefore revelation does not conflict with
philosophy. The position of the soul for the body is as a giver of life, while the body is a ride-hailing.
Soul and body, thus, are two complementary elements. The soul is the first perfection of organic
jism, by means of which the body potentially possesses life. The soul gives life to the body, without
the soul the body cannot feel anything, and even the body will perish by itself. by which the body has
life potentially. The soul gives life to the body, without the soul the body cannot feel anything, and
even the body will perish by itself. by which the body has life potentially. The soul gives life to the
body, without the soul the body cannot feel anything, and even the body will perish by itself.

Keywords:Islamic Philosophy, Philosophy and Religion, Revelation.

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PRELIMINARY
According to historical records, the development of philosophy in the Islamic world

occurred through a long process, both through external and internal Islamic teachings.

The external path referred to is the discovery of Greek, Egyptian, Persian philosophical

thoughts, as well as meetings of Muslims with non-Muslim figures, which often invite

theological debates which incidentally can only be carried out by using philosophical

logical arguments. The internal path is that there is a strong push from the holy texts, both

verses of Al-Koranand the examples given by the Prophet Muhammad regarding the

importance of using common sense.1There are quite a number of verses found in the Al-

Koranwhich initiates even requires the use of logical reasoning, both for the benefit of

knowing God and others.2

verses of Al-Koranabout thinking plus findings on philosophical works outside of

Islam are enough to become the basis for spurring the development of philosophy among

Muslims. In the not long time since the presence of Islam, philosophers emerged as the

vanguard of the growth and development of philosophy. Ancient Greek philosophical

thought was processed and developed so that it was qualified to become the basis for the

development of science and technology in its day. Islamic philosophy, then appeared to

take over Greek philosophy, and the Islamic world developed into a center for the

development of philosophy and science. There is hardly anything else that is taboo to think

about except that which is expressly forbidden by Allah.

Among the great figures of Muslim philosophers is Al-Kindi. As a Muslim

philosopher, he is a defender of philosophy from attacks that arise from
various opposing parties. According to him, religion and philosophy should not
be opposed, because they should collaborate towards a truth.
According to al-Kindi, philosophy is “ilyou about the essence of everything that is

learned by people according to their level of ability3. Precisely because of that, the science of

philosophy is the science of the highest dignity and level compared to other sciences which only

focus on the discussion on the phenomena and outward characteristics of an object.

1Asmawi Asmawi, “Epistemology of Islamic Law: Histo Perspectiveris, Deep Sociology

Theory Development,"Tribakti: Journal of Islamic Thought32, no. 1 (January 25, 2021), p. 64.
2A. Khudori Soleh, "Observing the History of the Development of Islamic Philosophy,"TSAQAFAH10, no.
1 (May 31, 2014), p. 82.
3Ahmad Daudy,Islamic Philosophy Lectures(Jakarta: Crescent Star, 1986), p. 11.

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 Aqlania:Journal of Islamic Philosophy and Theology, Vol. 12 No. 1 (January-June) 2021, p. 95-108.

object.Unlike philosophy, he tries to explain "the essence of nature, or wisdom about

something behind the form object. Philosophy is looking for something that fundamental,

the principles and core that are behind the outward nature.4

Therefore for Al-Kindi, philosophy should not be opposed to religion,

because religion (revelation) is the source of truth in which it teaches about
God (Theology) and shari'ah, while philosophy is iScience is trying
systematically to find the truth, even theology is part of philosophy, therefore it
can be concluded that the naming of "philosophy of religion" is because the
two meet in truth and goodness, and at the same time become the object of
both.
In line with the above, Prof. Dr. Harun Nasution, as a figure/expert
ikir Indonesia defines "Philosophy of Religion" as a science that "discusses the
basics of the basis of religion in an analytical and critical manner, with the intent to
state the truth of religious teachings, or at least to explain that what is taught by
religion is not impossible and does not conflict with logic.5while An-Nafs can
simply be interpreted as reasonpotential before thinking about the object of
thought, and after possessing the object, then it turns into actual reason.6
From the various arguments put forward by al-Kindi about the existence
of philosophy, he came to a conclusion that studying philosophy is obligatory.
Therefore he has studied philosophy in earnest, so that he has reached the
level of a philosopherwho was given the title of "First Arab Philosopher" in the
Islamic world.7
Armed with the seriousness and brilliance of his thoughts, then al-Kindi
appears as a prolific thinker who has produced a number of major works,
which Ibn Nadim said that al-Kindi's work totaled 421 books consisting of
various disciplines, ranging from Philosophy, Astronomy, Meteorology,
Divination, Medicine, Geometry, Logic, etc.

4Abuddin Nata,Methodology of Islamic Studies(Jakarta: Raja Grafindo Persada, 1998), h. 42–43.

5Harun NasutionPhilosophy of Religion(Jakarta: Crescent Star, 1975), p. 8.
6Sitti Rahmatiah, "THOUGHTS ABOUT THE SOUL (AL-NAFS) IN PHILOSOPHY
ISLAM,"Sulesana: Journal of Islamic Insights11, no. 2 (March 9, 2018): 32, accessed July 18, 2021, http://
journal.uin-alauddin.ac.id/index.php/sls/article/view/4538.
7Davidy, Islamic Philosophy Lectures, h. 15.

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 Kamaluddin:Al-Kindi: Philosophy of Religion and An-Nafs

Of the many works that he produced, this paper will limit itself to one
scientific field that he produced, namely philosophy, and his discussion will
only focus on his thoughts on the philosophy of religion and an-Nafs.

RESEARCH METHODS
Viewed from the point of view of its type, this writing can be classified as
character studies, in this case, Al-Kindi's thoughts. For this reason, an analysis
of literature or literature studies is needed, as an effort to explore Al-Kindi's
thoughtsama related to "Religious Philosophy and An-Nafs"taken from
secondary sources relating to Al-Kindi's thought.
Because this study uses a rationalistic approach with interpretive-
comparative analysis techniques, the things that a character wants to learn are
the ideas, ideas or thoughts of Al-Kindi, especially regarding his thoughts on
the philosophy of Religion and an-Nafs. Because this study is also based on
written sources, the analysis that is considered significant for this is content
analysis.

BRIEF HISTORY OF AL-KINDI

Al's full nameKindi is Abu Yusuf Ya'kub bin Ishaq bin Sabbah bin Imran
bin Ismail al-Ash'ats bin Qais al-Kindi. He was born around 185 H, coincided in
801 AD, and died in 260 H/873 AD. In the West his name is more popular with
the nickname al-Kindus.
Al-Kindi is a descendant of the Kindah tribe, South Arabia. His father was
named Ishaq al-Sabah who had served as governor in Kufah during the reign
of caliph Al-Mahdi (775-785 AD), and Harun ar-Rashid (786-804).8
Because of his mastery in various scientific disciplines, it is not
surprising that the son of Harun al-Rashid, caliph Ma'mun ar-Raysid hired him
as a translator of Aristotle's works into Arabic, so he eventually dubbed as "the
first Muslim philosopher who succeeded in translating the works ofcreation
Aristotle into Arabic"9

8Ibrahim Madkur,Islamic philosophy, vol. 2 (Makkah: Dar al-Ma'arif, nd), h. 143–144.

9Saiful Hadi,125 Muslim Scientists Engraving History(Jakarta: Brilliant People, 2003), h. 336.

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 Aqlania:Journal of Islamic Philosophy and Theology, Vol. 12 No. 1 (January-June) 2021, p. 95-108.

Al-Kindi's expertise and intelligence made him receive protection and support
from the Abbasid Daula government, namely during the time of al-Amin (809-812 AD)
Al-Ma'mun (813-833 AD), al-Mu'tasim (833-842 AD), al-Watsiq (842-847 AD) and al-
Mutawakkil (847-861 AD), even the caliph al-Ma'mun and al-Mu'tasim entrusted their
children to be educated by al-Kindi.10
The problem of education and the teachers can not be known clearly. There is a
history that says that he lived in Basrah and studied in Baghdad. Because of his
extensive knowledge besides being a descendant of kings, al-Kindi was once accepted
to work at the caliph's palace in Baghdad.
Al-Kindi was an Islamic philosopher who was very productive in writing
books in various branches of knowledge known at that time. In the book of al-
Fihrits, Ibn Nadim has written a list which contains the names of books that
have been written by al-Kindi. These books are grouped by Ibn Nadim in 17
Chapters, according to the disciplines he is familiar with, and consist of 241
books. The first group consists of philosophical books consisting of twenty-two
books and treatises. While the seventeenth (last) group is books and treatises
which are anthologies (al-Anwa'iyyat) terdiri of thirty-three pieces. Some of
these books are in bold format and some are only made up of a few sheets of
paper. Most of these books have been lost and some are still in manuscript
form and stored in various libraries in Arab and European countries. Only a few
books have been published, including by Muhd. A. Hadi Abu Ridah in her book
Rasa'il al-Kindi al-Falsafiyyah which consists of two volumes, among the books
are:11
1. Fi al-Falsafah al-Ula
2. Fi hudud al-Asyya'wa rusumuha
3. Fi al-Fa'il al-Haq al-Awwal al-Tam
4. Fi I-dhah Tanahi jirm al-'Natural

5.Fi Wahdaniyyati 'I-lah wa Tanahjirm al-'Natural

6.Fi'illah al-Kaun wa al-Fasad

10Ziauddin Sardar, ed.,Reshaping the Muslim Intellectual Mindset(Yogyakarta: Library

Student, 2000), h. 167.
11Muhammad AH Abu Ridah, ed.,Rasa'il al-Falsafiyyah(Beirut: Dar al-Fikr al-Araby,
1950), h. 97.

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 Kamaluddin:Al-Kindi: Philosophy of Religion and An-Nafs

7. Fi al-Quli fi An-nafs
8.Fi'n-Nafs
When viewed from historical records, that the success of al-Kindi's career
inseparable from internal and external factors that support its success.

Philosophy of Religion

As is known that during the time of the Abbasid caliph was still led by
the caliph Al-Amin, Al-Ma'mun, Al-Mu'tasim and Al-Watsiq, the thoughts of al-
Kindi ythe Mu'tazilah wing has a place in the hearts of the people, even during
theMa'mun came to power, he made the Mu'tazilah flow as state sect. This
means that the philosophical ideas developed by al-Kindi received full support
from the authorities, so it is not surprising that al-Kindi became popular and
his ideas were admired at that time.

However, when the power of the Abbasid dynasty changed hands to al-
Mutawakkil, then the mu't schoolazilah as the state's official sect became
unpopular, this was due to the rulers at that time popularizing the sect
Ash'ariyah. This moment was created byanti-philosophical people to attack al-
Kindi.
During the Abbasid dynasty, which was ruled by Al-Mutawakkil, the sect
Asy'ariyah was made the official state school of thought. This situation is
exploited by anti-philosophical group. At the instigation of Muhammad and
Ahmad, two sons of Ibn Syakir. Among these incitement is that people who
study philosophy do not respect religion. As a result of this incitement,
Mutawakkil ordered that al-Kindi be punished and his library named Kindiyah
confiscated. Although not long after the library was given back to the owner.12

Even though al-Kindi received strong attacks from people who were
against philosophy, especially its relation to religion, with the various
arguments he put forward, both naql and rational arguments, he appeared

12Havis Aravik and Hoirul Amri, “Revealing ThingsImportant Things in Philosophical Thought al-
kindi,"SALAM: Sharia Social and Cultural Journal6, no. 2 (April 29, 2019), p. 194.

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as a defender of philosophy, so that he came to a conclusion that philosophy is

not at all contrary to religion, even according to him, studying philosophy is
obligatory.
According to al-Kindi philosophy is knowledge of the true (‫)ﺑﺤﺚ ﻋﻦ ﺍﻟﺤﻖ‬,
while the purpose of religion is to explain what is right and what is good13;
Likewise with philosophy, it seeks to find truth based on logical, radical,
universal, and systematic thoughts to find a truth. Al-Kindi's perspective above
seems to want to show that philosophy is part of the teachings of the Islamic
religion, which is knowledge that comes from Islamic thought which is based
on revelation.
In the meantime it can be said that philosophizing is an attempt to find
the truths contained in al-Qur'an, because “the Koran which brings more
convincing and correct arguments it is impossible to contradict the truth
produced by philosophy. Therefore, studying philosophy and philosophizing is
not prohibited, even theology is part of philosophy, while Muslims are required
to study theology. The meeting of religion and philosophy in truth and
goodness is at the same time the goal of both. Religion aside revelation uses
reason, and philosophy also uses reason.14
From the explanation above it can be seen that for al-Kindi religion and
philosophy do not have to be contradicted, because both bring the same truth.
The science of philosophy said al-Kindi is "knowledge about the nature of everything

that people learn according to their level of ability". JTherefore, the science of philosophy is the

science of the highest dignity and level compared to various other sciences which are only

interested in discussing phenomena and the outward characteristics of a subject of study.15

In the world of philosophy there are three ways or ways to get to the truth,
namely:science, philosophy, and religion, "neither science, nor philosophy nor religion
aims, at least-lack of dealing with the same thing, namely the truth”.16As for

13Harun NasutionPhilosophy and Mysticism in Islam(Jakarta: Crescent Star, 1973), p. 15.

14Hasimsyah Nasution,Islamic philosophy(Jakarta: Primary Media Style, 2002), h. 17–18.
15Apostate,Rasa'il al-Falsafiyyah, h. 97.

16Endang Saifuddin Ansari,Al-Islam Lectures: Islamic Religious Education in Higher Education

(Jakarta: Rajawali Press, 1986), p. 42.

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The sciences included in the field of philosophy are: the science of divinity (fadhillah)
and other sciences that are beneficial to humans and prevent them from loss and
misery.17
However, it should be underlined that not all sciences occupy the same level,
because of the differences in objectives and objects that are the subject of discussion.
According to the philosopher, the most important and highly prestigious part is the
science of divinity which al-Kindi is referred to as the "first philosophy" is the science
that discusses first truth (science)haqqi'I-awwal) which is the cause for all truths. From
that al-Kindi emphasized that studying science is the "first philosophy" this will make a
philosopher more and more perfect, because one's knowledge of the cause of
something is far more noble than his knowledge of the consequences (ma'lul).18

Such was al-Kindi's position on the meaning and purpose of philosophy.

Therefore, between religion and philosophy there can be no conflict, because
both of them each contain within themselves certain truths. Religion is not a
teaching that cannot be understood by reason, as he stated:

In fact, the words of the righteous, Muhammad (peace be upon him) and
what he conveyed from Allah, the Most Great and Mighty, can be known to others
by (using) the analogy of reason (al-maqayis al'aqliyah). Only people who do not
have the image of reason and have put themselves in the ignorance that rejects
philosophy.19
Thus, religion and philosophy contain the same knowledge and truth. It
is impossible for these two types of knowledge to contradict each other in
truth. This belief was defended with all his might by al-Kindi, so that he
attacked hard those who were hostile to philosophy. His philosophical attitude
is clearly seen in his defense of philosophy as follows:
We should not be ashamed to welcome the truth and accept it wherever
it comes from, even from different types of nations and people.

17Apostate, Rasa'il al-Falsafiyyah, h. 97.

18Ibid., h. 98–99.
19Ibid., h. 244.

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far away and different from us. In fact, there is nothing more important for
seekers of truth and belittle those who say and teach it. No one will be low
because of the truth, even everyone will be exalted by the truth.20

From some of the quotations above it can be concluded that studying

philosophy according to al-Kindi is mandatory. Therefore, he has studied it in earnest
so that he has reached the level of a philosopher who is given the title "philosopher".
The first Arabic" dain the Islamic world.
As the first Arab philosopher, Al-Kindi is an Arab Islamic scholar who can
be said to have successfully combined and harmonized between philosophy
and religion, or reason and revelation, because according to him the two are
not contradictory, because both are knowledge of truth. While there is only
one truth, in the development of Al-Kindi's first philosophy said: "the noblest
and most noble of all human arts is the art of philosophy, the knowledge of all
things, is, as far as human reason is concerned, its aim is know the essence of
truth and act in accordance with that truth.21

An-Nafs according to al-Kindi

As it is well known that philosophy is the result of the work of thinking in

search of the nature of everything systematically, radically and universally, it
discusses "the basics of religion in an analytical and critical manner, with the
intention of stating the truth of religious teachings or at least explaining that what
taught by religion is not impossible and does not contradict logic.22
The basics of religion referred to here are among others; revelation,
sending prophets and apostles, divinity, immortality of life, human relationship
with God (free from or bound to God's will), evil, life after death, including the
spirit or soul and others.

20 Ibid., h. 103.
21Amroni Daradjat and Suhrawardi,Critique of Parietic Philosophy(Jakarta: Lkis, 2005), p. 113.
22Nasution, Philosophy of Religion, h. 8.

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 Kamaluddin:Al-Kindi: Philosophy of Religion and An-Nafs

in al-The Qur'an has explained that the matter of the spirit (jiwa) it is God's

business, you are not given knowledge except a little. This is explained by Allah in al-Koran

letter al-Isra' verse 85:

ًَ ْْ ُٓ َْ ُ َ َُٔ
‫ﻭَﻳَﺴْـﻠﻮْﻧﻚَ ﻋَﻦِ ﺍﻟﺮُّﻭْ ِ ﺡِۗ ﻗﻞِ ﺍﻟﺮُّﻭْﺡُ ﻣِﻦ ﺍﻣْﺮِ ﺭَﺑِﻲْ ﻭَﻣَﺎ ﺍﻭْﺗِﻴْﺘُﻢْ ﻣِﻦَ ﺍﻟﻌِﻠﻢِ ﺍِﻝَّ ﻗﻠِﻴْﻼ‬

Asbabun nujul this verse according to Bukhari's history from Ibn

Mas'ud, he said, "once upon a time, I was walking with the Messenger of Allah
in Madinow. Then we passed in front of several groups of people from the
Quraysh, some of them said, "Why don't you guys asksomething to him? Then
they asked, tell us about the nature of spirit. Rasulullah stood for a while and
raised his head. I know that the middle of the revelation to him. When finished,
he also recited this verse.23
The verse above contains a number of questions, such as; what does the
verse mean by its substance? His immortality or mortality, happiness or misery, or
what is meant by the verse, "you are not given knowledge except a little", is it
related to the nature of the spirit, or "that little" is knowledge our knowledge, does
not include matters of the spirit, because our knowledge is only a little.

It is issues like these that make Muslim thinkers (especially Muslim

philosophers) feel compelled to talk about these matters based on existing
capabilities, with the aim that the meaning contained in revelation can be well
understood by mankind.
According to al-Kindi “an-Nafs” (soul) “is not composed (‫ﺳﻴﻄﺔ‬,plain, simple)
but it is important, perfect, and noble. Its substance (‫ )ﺍﻟﺠﻮﻫﺮ‬comes from the
substance of God. His relationship with God is the same as that of light with
sun".24
The above explanation means that the spirit is different from the jism,
but the two are related, because if one of the two (spirit) separates from the
jism, the jism no longer functions (dies), and the spirit will return to its origin.
Therefore, according to al-The soul temple is “first perfection

23 Shamil Qur'an (Miracle Reference)(Bandung, 2010), p. 578.

24Nasution, Philosophy and Mysticism in Islam, h. 17.

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for the natural jism potentially possessing life.” Or the soul is “a natural bodily
perfection that organically accepts kehlive.
The difference between the two definitions lies only in the editorial, not in
the meaning. That is, the soul is an essential perfection for jism without which,
jism does not function at all. Jism will perish if it has left a soul.
And the fact that we come to this world is like a footbridge or a bridge that is
crossed by pedestrians, does not have a place for a long time. The permanent place
we hope for is the lofty higher realms to which our souls will move after death.25
Examining the statement above, shows that al-Kindi admits immortality
of the soul, this is strengthened by his statement: "O ignorant man! Don't you
know that your place in this world is only for a short time, then you will go to
the real world, where you will live forever and ever. forever."26Thus it can be
said that the relationship between the soul and the body is only accidental, and
it is an energy that can generate strength for the body to carry out its activities.

According to al-Kindi the soul has three powers namely; lust power, anger power, and

thinking power. This thinking power is called reason, and reason according to him is divided

into 3 types:

1. Intellect that is potential (‫)ﺍﻟﺬﻯ ﺑﺎﻟﻘﻮﺓ‬

2. Intellect that has come out of the nature of the potential to become

actual (‫)ﺍﻟﺬﻯ ﺧﺮﺝ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﻟﻰ ﺍﻟﻔﻌﻞ‬

3. The mind that has attained the second level of actuality (‫)ﺍﻟﺬﻯ ﻧﺴﻤﻴﺔ ﺍﻟﺜﺎﻧﻰ‬

Potential reason cannot come out to become actual, if there is no force that
moves it from outside. Therefore, there is a kind of reason that has a form outside the
human spirit, namely reason that is always in actuality, it is thought that is forever in
actuality. It is this that drives potential to become actual.27

25Khalil al-Jar and Hana al-Fakhuri,Date of al-Falsafah al-'Arabiyyah, 2nd ed. (Beirut: Dar al-

Ma'arif, n.d.),h. 76.

26 Ibid., h. 77.
27Nasution,Islamic philosophy, h. 23.

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CONCLUSION
Al-Kindi was the first Arab Islamic philosopher who managed to
integrate philosophy and religion. For him, revelation does not conflict with
philosophy, because philosophy is a systematic human effort to find out the
truth, while religion is the source of the truth itself. According to al-Kandi, the
soul is the first perfection for natural jism that potentially has life. In other
words, the soul is the perfection of natural jism which organically accepts life.
People who philosophize are humans who always try to build a good
relationship with the Creator, because the potential mind will never change
into an actual mind as long as it is not moved by the Most Motivator.

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