The science of the soul (‘ilm al-nafs) is an important topic in all of Ibn Kammuna’s philosophical treatises.  In addition, he wrote three monographs, two of which aim to prove that the soul is eternal, and a third which refutes the claim that the soul is nothing but the temperament or mixture of the bodily humours, as well as the view that the soul comes into being along with the body.  (Pourjavady &amp; Schmidtke 2006, 100–106). His special interest in studying the soul (nafs) calls for explanation. Like so many other features of his work, it can be understood only in the context of the Avicennan legacy. Avicenna took his perception of his own self to be the most certain piece of knowledge that he possessed. (It may be noted in passing that in Arabic, nafs means both “soul” and “self”; though Avicenna took care to be as precise as possible in his terminology, this double-entendre has an inevitable presence in Arabic psychological literature, especially in the wake of Avicenna). This approach is totally at odds with the Aristotelianism that, in all of its flavors, was the foundation of Islamic philosophies. Throughout his life Avicenna struggled with the complex of problems ensuing from his insight, especially in the realms of psychology and epistemology, without ever arriving at a satisfactory solution. The conundrum reverberated in the work of the following generations.[1] 