Abstract

This paper constructs an orientation toward human consciousness solely from the linguistic structure of the Qur’an, without relying on any external philosophical framework as a point of reference. Through semantic anal- ysis of root words (jidhr), grammatical position, and internal intertextual relations, the paper identifies seven strata of analysis: (1) r ¯uh. as amr, not khalq—a categorical ontological distinction without parallel in the Western tradition; (2) r ¯uh. as a horizon of knowledge rather than an object within it—established through the precise contrast between the prepositions ’an and min in Q. Al-Isr ¯a’: 85; (3) nafs as a processual and status-bearing self, not a static substance; (4) a three-layered cognitive architecture of ’aql–qalb– fu’ ¯ad representing an epistemic hierarchy from the discursive to the most inward and most accountable; (5) ba s.¯ırah as an irreducible inner witness, distinguished across its phenomenal and eschatological levels; (6) n ¯ur and al- H. ayy al-Qayy ¯um as the Source and continuous Sustainer of consciousness; and (7) the infusion of r ¯uh. as continuous emanation, not a one-time trans- fer of substance. The synthesis of these strata yields a coherent worldview: consciousness in the Qur’an is not a problem to be solved, but a relation to be lived—a relation between the nafs entrusted with responsibility and the Source from which it continuously emanates. Ibn S¯ın ¯a’s al-ins ¯an al- t. ¯a’ir argument is employed as an independent rationalist confirmation, not as a tafs¯ır authority. This paper does not seek to respond to the Western tradition of philosophy of mind—it stands within its own framework and invites the reader to enter.