Human imaginations in the context of transhumanism and kalam science

The transhumanism movement, which emerged in the second half of the 20th century, is a thought system that reshapes the concept of humanity. Transhumanism aims to transcend the current physical and mental limitations of human beings, striving to achieve a more advanced level of existence. This movement seeks to extend human life, eliminate diseases, enhance cognitive abilities, and improve the overall human experience by leveraging the possibilities offered by technological and scientific advancements. Developments in biotechnology, information technology, nanotechnology, and artificial intelligence form the foundational pillars of transhumanist thought. The transhumanist view of humanity sees humans as beings that are continuously evolving and advancing. According to this perspective, human nature is neither fixed nor immutable; rather, it is subject to constant transformation through technological and scientific innovations. For instance, genetic engineering can prevent hereditary diseases, cybernetic implants and artificial organs can enhance physical abilities, and neurotechnology can augment cognitive capacities. Therefore, according to transhumanist thought, humans are no longer merely part of nature but are beings with the capacity to reshape both nature and themselves. In Islamic thought, humans are fundamentally beings whose existence and non-existence are both possible and who are dependent on a Creator for their existence. God has created humans as beings endowed with reason and free will, bearing responsibility. The most fundamental responsibility of a human being is to recognize their Creator and their servitude. Additionally, humans, who are tasked with reflecting the exemplary personalities of the prophets, the vicegerents of God on earth, are also responsible for the development of the world. Various approaches have been developed within the Islamic theological tradition regarding the ontological integrity of humans. Among the leading schools of thought in the Islamic theological tradition, such as the Mu'tazila, Ash'ariyya, and Maturidiyya, the prevailing view is that all beings in the created world are composed of bodies. However, in the period following al-Ghazali, the ontological integrity of humans began to be explained more through the concept of the soul, which is increasingly seen as an immaterial structure. As Muslims, it is crucial to construct a contemporary and functional theological framework for emerging new thought systems within the context of our meaning and value world. Otherwise, a decline in trust in religion and religious institutions, and a corresponding decrease in the influence of religion and religious institutions on individual and societal life, will become inevitable.