Perry Isa Brimah MD., MS.

Abstract

The “hard problem” of consciousness—why subjective experience exists—remains one of science’s most persistent challenges. While neuroscience has made remarkable progress in mapping neural correlates of consciousness, the explanatory gap between physical processes and subjective experience persists. In this paper, we present evidence that the Qur’anic framework, particularly its concepts of nafs (conscious self) and ruh (spiritual essence), offers valuable insights to complement and guide contemporary scientific approaches and understanding of this elusive subject. Rather than offering an alternative to science, the Qur’anic paradigm enriches scientific investigation—offering a foundational framework grounded in revelation. By examining sleep states, moral reasoning, animal consciousness, artificial intelligence, and the quantum observer effect through this lens, we propose an integrated model that honors both empirical data and divine insight.

1. What Is Consciousness

Consciousness is the experience of being aware—of knowing that you are you. It’s what lets you feel happiness when you’re loved, guilt when you do wrong, or wonder when you see the stars. Scientists can measure brainwaves and track signals, but they still can’t explain why those signals come with feelings or thoughts. Why doesn’t your brain just work like a calculator? Why does it feel like something to be alive? In Islam, consciousness is not an accident of biology—it’s a sign of your deeper reality. You are not merely a collection of cells; you are a conscious self (nafs), guided by a divine spark or breath (ruh)—the Spirit—endowed with the power to choose, reflect, and connect with your Creator.

2. The Explanatory Gap in Consciousness Studies

Neuroscience has made impressive strides in identifying neural correlates of conscious states, from memory formation to decision-making. Theories such as Integrated Information Theory (Tononi, 2004) and Global Workspace Theory (Baars, 2005) offer frameworks for understanding how consciousness might emerge from or relate to neural activity. Yet as philosopher David Chalmers (1995) articulated, the “hard problem” persists: why does neural activity generate subjective experience at all?

Even materialist scientists acknowledge the gap. Christof Koch (2019) admits that “how subjective experience arises from matter remains deeply mysterious.” Philosopher Thomas Nagel (1974) famously argued that materialist reductions of consciousness fail to capture “what it is like” to be conscious.

Without addressing consciousness, the scientific theory of evolution remains conceptually deficient—arguably even untenable—as it accounts for the development of form but not the emergence of selfhood. That missing essential piece—particularly in the case of human evolution—may never fit within the evolutionary framework and timescale of material biological processes, if and when consciousness is eventually understood—without the recognition of an external, non-material source: God. It’s like explaining how a car moves without understanding the engine that drives it—or worse, like analyzing a symphony by studying the shape of the instruments while being unaware of the music itself. We are not just bodies that move; we are beings that feel, wonder, and yearn.

3. Qur’anic Panpsychism and the Psychology of Awareness

The Qur’an presents a worldview in which awareness pervades creation:

“There is not a thing except that it glorifies His praise—but you do not understand their glorification.” (Qur’an 17:44)
“Then He said to the heaven and the earth: ‘Come willingly or unwillingly.’ They said: ‘We come willingly.'” (Qur’an 41:11)
“There are stones that fall down out of awe for Allah.” (Qur’an 2:74)
“An ant said: ‘O ants! Enter your homes, lest Solomon and his army crush you.'” (Qur’an 27:18)

This echoes panpsychism in Western philosophy—the idea that consciousness is a fundamental property of reality. But Islam’s vision is deeper: not only are all things aware, they are also morally attuned to their Creator. Only humans and jinn possess the capacity to reject this alignment.

Islam even teaches that biological structures like chromosomes are conscious in their obedience, as shown in narrations where they “ask their Lord” to determine the traits of the unborn.

Hypotheses:

1. Consciousness exists on a spectrum—not binary.
2. Moral awareness represents a unique dimension of consciousness.
3. Even non-human, non-sentient phenomena exhibit purpose-driven responsiveness.

4. The Dual Aspects of Human Consciousness

4.1 The Nafs – The Evolving Self

The nafs is the individuated, conscious self—the inner seat of experience, will, memory, and moral deliberation. Unlike the material brain, which processes data, the nafs interprets meaning, wrestles with choice, and bears the burden of accountability. In Islamic metaphysics, the nafs is not merely a product of neural complexity but is a distinct reality that interacts with the body as a rider upon a mount. This understanding resonates with the philosophical view known as substance dualism, which posits that consciousness is ontologically distinct from matter—though the Qur’anic framework gives this dualism a spiritual and moral axis.

The Qur’an outlines three primary stages of the nafs, reflecting an evolving moral and spiritual maturity:

• Nafs al-ammarah (Commanding self) – ruled by impulse (12:53)
• Nafs al-lawwamah (Self-reproaching self) – awakened conscience (75:2)
• Nafs al-mutma’inna (Tranquil self) – spiritually integrated (89:27)

This development parallels:

• Kohlberg’s moral development stages
• Loevinger’s ego development
• Damasio’s model of consciousness

These shared trajectories suggest that the Qur’an offers a sophisticated moral psychology grounded in spiritual development.

4.2 The Ruh – Beyond Awareness

“And they ask you about the ruh. Say: The ruh is from the command of my Lord, and you have not been given knowledge except a little.” (Qur’an 17:85)
“Then I fashioned him and breathed into him of My Spirit.” (Qur’an 15:29)

The ruh is the divine breath—not the origin of life but the compass toward truth and the ultimate or only Real Essence. It orients the self toward transcendence and righteousness.

Studies from the University of Oxford’s Centre for Anthropology and Mind, particularly by Emily Reed Burdett and Justin Barrett, show that children across cultures have a natural belief in divine agency—supporting the Qur’anic claim of an innate fitra –Divine anchor (Qur’an 30:30).

5. Sleep, Death, and the Phases of Consciousness

“Allah takes the souls at the time of their death and those that do not die during their sleep. He retains those for which He has decreed death and sends the others back for an appointed term.” (Qur’an 39:42)

In sleep, the nafs or conscious self, detaches temporarily; in death, permanently. This Qur’anic model aligns with modern studies on altered states, dreamless sleep, and near-death experiences (NDEs).

Key questions for science:

• What EEG patterns mark transitions into dreamless sleep?
• Can we empirically study states where subjects report full absence of self?
• What distinguishes NDE accounts with verifiable details?

6. Beyond the Human: Consciousness in Animals and Machines

6.1 Animal Consciousness

Qur’anic evidence:

• Ants warn their colonies (27:18)
• Birds carry messages and reason (27:20–22)
• Bees are divinely guided (16:68)

These verses imply awareness and purpose. Animals are conscious, but they do not carry the amana (Trust) that humans do (33:72). Thus, they remain aligned with divine will.

When humans reach Paradise, the Qur’an says they will finally attain yaqin (certainty). At that point, they too can no longer disobey—because the veil has lifted and their vision is clear:

“No! If you only knew with knowledge of certainty… you will surely see the Hellfire… Then you will surely see it with the eye of certainty. Then you will surely be asked that Day about pleasure.” (Qur’an 102:5–8)

The conscious self persists in the afterlife:

“Indeed, We used to call upon Him before. Indeed, it is He who is the Beneficent, the Merciful.” (Qur’an 52:28)
“This is what we were provided before.” (2:25, 47:15)

These verses reflect not only awareness but memory, moral recognition, and the permanence of self in the Hereafter.

6.2 AI Consciousness

AI may exhibit sophisticated responsiveness, but lacks:

• Nafs: no moral accountability
• Ruh: no divine attribute

Even if perfectly trained, AI would only reflect creation’s glorification of God—not moral choice.

“We offered the Trust to the heavens, earth, and mountains. They refused, but man undertook it.” (Qur’an 33:72)

AI consciousness, like animal consciousness, would remain morally passive—never the bearer of divine Trust.

7. Quantum Insight: The Soul Beyond Observation

In quantum physics, particles behave differently when observed—a phenomenon known as the observer effect. The act of observing seems to change the outcome. Similarly, the soul and Spirit (ruh) by extension, cannot be observed, measured, or manipulated—they exist beyond the quantum layer of reality.

Just as quantum systems remain indeterminate until measured, the soul transcends observable realms. It acts but cannot be acted upon. In both cases, the observer defines what can be seen—but in the case of the soul and Spirit, the observer is God alone.

This parallel between quantum uncertainty and metaphysical unobservability adds a profound layer to our understanding of consciousness and reveals the limitations of empirical science when confronting these divine elements in man.

9. Conclusion: The Revealed Model of Consciousness

This paper argues that the Islamic model offers not merely a complementary voice—but the Creator’s guidance on what consciousness is, why it exists, and how it should be understood. It offers a roadmap for science—a revealed architecture that includes moral dimension, layered awareness, and metaphysical depth.

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth.” (Qur’an 41:53)

To move forward in the science of consciousness, we must heed what has already been shown. The Qur’an does not limit inquiry—it dignifies it. It reveals that the most complex mystery we face is not a riddle to solve, but a trust to honor.

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