The question
Shaykh Yaʿqūb al-Kulaynī (d. 941 CE), via his chain from ‘ʿAlī b. Ḥusayn (peace be upon them both) narrates:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيهِما السَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ خَلَقَ النَّبِيِّينَ مِنْ طِينَةِ عِلِّيِّينَ قُلُوبَهُمْ وَأَبْدَانَهُمْ وَخَلَقَ قُلُوبَ الْمُؤْمِنِينَ مِنْ تِلْكَ الطِّينَةِ وَجَعَلَ خَلْقَ أَبْدَانِ الْمُؤْمِنِينَ مِنْ دُونِ ذَلِكَ وَخَلَقَ الْكُفَّارَ مِنْ طِينَةِ سِجِّينٍ قُلُوبَهُمْ وَأَبْدَانَهُمْ فَخَلَطَ بَيْنَ الطِّينَتَيْنِ فَمِنْ هَذَا يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَيَلِدُ الْكَافِرُ الْمُؤْمِنَ وَمِنْ هَاهُنَا يُصِيبُ الْمُؤْمِنُ السَّيِّئَةَ وَمِنْ هَاهُنَا يُصِيبُ الْكَافِرُ الْحَسَنَةَ فَقُلُوبُ الْمُؤْمِنِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ وَقُلُوبُ الْكَافِرِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ.
The Imām (as) said, “Allāh, the exalted, created the prophets, their hearts and bodies, from the clay of the ʿillīyyūn. And He created the hearts of the believers from that very clay. And He made the bodies of the believers from below that. And He created the disbelievers, their hearts and bodies, from the clay of sijjīn. And He mixed both the clays. So, from this, the believer is born from the disbeliever and the disbeliever is born from the believer. And this is why the believer commits sin and this is why the disbeliever does good deeds. So, the hearts of the believers yearn for what they were created from and the hearts of the disbelievers yearn for what they were created from.”[1]
ʿIllīyyūn means paradise as Allāh says in the Qurʾān:
…إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ ﴿المطففين: ١٨﴾
“Verily, the book of the righteous is in the ʿillīyūn” [83:18], meaning that the scrolls of deeds of the righteous are in the ʿillīyūn in the seventh heaven. And sijjīn means hellfire. Thus, they say that sijjīn is a rock in the seventh (layer of) the Earth. And Ibn ʿAbbās asked Kaʿb al-Aḥbār to inform him of the saying of Allāh, the exalted, “verily the book of the wicked is in sijjin” [83:7]. Kaʿb replied, “Sijjīn is the lowest layer of Earth, and this is the place of the army of Satan.”[2]
What may be understood from the apparent meaning of this ḥadīth is that the believers are forced and compelled to perform good deeds and the disbelievers are forced and compelled to perform evil deeds because the performance of good deeds by the by the Prophets and believers is an outcome of their pure clay whereas the performance of evil deeds by the disbelievers is due to their impure clay. So, it is known that humans do not have free will in their actions, rather, they are compelled and forced.
This premise goes against the true belief of the Imāmīyyah school of thought.
The reply
With the praise of Allāh, the exalted, and His good guidance, we shall answer the question and solve this issue. It should not remain concealed or hidden that the answer to this question depends on some preliminary points and two focal matters.
The First matter: That which emanates from the “Necessary Existence” being good and that nothing can be more virtuous than it.
The Second matter: Regarding the meaning of good and evil and that evil is the non-existence of good, and that a non-existent entity is not a creation of God.[3]
The First Matter
We say that the Necessary Being[4] is free of all defects and His necessary existence is identical to His essence. He is the superior existence and the source of all grace. So, it is impossible for there to be an existence better or more virtuous than the Necessary Existence. All the existent entities are dependent upon the Necessary Existence, and He is knowledgeable of all existent beings. It is known that the Necessary Being is absolute good the information of that necessary existence is required for it, so He must be good. This is because the Necessary Being, may He be exalted, is at the peak of nobility and glory. So, what emanates from Him must be noble in a way that nothing could be nobler than it.[5] The exposition of this matter is requires a discussion.
The First Subject
The descending chains, meaning the levels of beginning in the descending chains, are things that are of the most virtuous manner that is possible for them. Everything falls into one of these categories from the aspect that it emanated from the Creator, such that no emanation more virtuous in its category and type is possible. Either the emanation of something from the aspect that the restriction of each type of that being is necessary, or the non-emanation of the type, due to the principle of there being something more virtuous, which is taken from the philosopher, Aristotle (d. 322 BCE).[6] The principle of there being something more virtuous states that the generous one of truth and absolute grace must not emanate something lower and more despicable and forsake the more virtuous thing that was possible (in its place). Rather, the necessity of His grace and generosity is that the most virtuous be emanated. The proof for this principle is mentioned in the conception of Shaykh al-Ishrāq.[7] Do you not see how the Necessary Existence, may His prestige be glorified, first created the active intellects and essences which are elevated from material substances and made of pure strength and aptitude. Since they are the most virtuous of creations from the essences, superior and more luminous than these immaterial entities and beings is the One who is prior to these and more proximate to the light of all lights (God), may His majesty be glorified. Then after that come the rest of the abstract beings in order. The last of them is the one that the philosophers of Persia name as “the psyche-giver (rawān bakhsh)”. In the holy law of the Prophet (ṣaw), it is called the holy spirit in the words of Allāh, the exalted:
…وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ… ﴿البقرة: ٨٧﴾ و ﴿البقرة: ٢٥٣﴾
…And we assisted him with the holy spirit… [2:87 & 253]
And he is the teacher of immense strength [53:5]. And the wise one of the Arabs and non-Arabs (i.e., the Prophet), said about the holy spirit:
إِنَّ للهِ مَلَكاً لَهُ سَبْعُونَ أَلْفَ وَجْهٍ في كل وَجْهٍ سَبْعُونَ أَلْفَ لِسَانٍ يُسَبِّحُ اَللَّهَ بِجَمِيعِهَا
God has an angel which has 70,000 faces and every face has 70,000 tongues. He praises God with all these tongues.[8]
What is meant by 70,000 faces is 70,000 graces and what is meant by 70,000 tongues is 70,000 forms that originate. And what is meant by praise is the testimony of God’s oneness. In short, 70,000 graces flow from the holy spirit, and from every grace there originate 70,000 forms according to elemental materials. And all the forms bear witness to God’s oneness. Rather, each form is a mirror of God’s oneness. Hence, God says in the noble Qurʾān:
…وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ… ﴿الإسراء: ٤٤﴾
…And there is not a thing except that it glorifies (God) with His praise… [17:44]
And the restriction to this amount of flow (70,000) is for instruction and to make the masses comprehend. Otherwise, it is an indication towards being unrestricted. Since the outflow i.e., forms that take place with the permission of their Lord are infinite. After He (God) formed the chain of intellects, He formed the celestial bodies in a manner that they have no defect or deficiency and are without any break in their motion. They are lovers of the holy lights and radiances and obedient to their Creator. They have been granted the best of shapes being circular and the best of motions being orbiting, which is the cause of speech and utterance of the universe. Moreover, the best of the observable qualities i.e., radiance and luminosity, have been given to them. And they are participants with the first forerunners of the proximate angels in having the essences of totality. After that, He created the existent beings in the composite cosmos with the most excellent quality and best order, because their order is related to the motion of the celestial bodies. The state and system of the celestial bodies are shadows of the system of the divine decree. As it is known that the existent beings did not emanate by chance like the school of the philosopher, Democritus. Moreover, they did not emanate haphazardly as the Asharites[9] believe. Nor did they emanate from an incomplete will as the Mutazilites[10] hold. And not, according to their nature, did they emanate without a will or consciousness as is the school of the impure materialists and atheists. In conclusion, the rational order called the divine providence by the philosophers is the absolute good and perfect source for the existent and rational order. This is because the highest starting point is free of all defects and faults from all aspects. Thus, this present order which is consistent with the rational order must be absolutely good and must have the most complete and perfect attributes that can be. So, it is proven that the existent entities in this chain (of cause and effect) are at the peak of virtue and nobility as such that nothing more virtuous than them could be possible in this chain. This was a short discourse on the first subject concerning the descending chain.
The Second Subject
The ascending chain, meaning that the existent entities found in the ascending chain are at the peak of quality and order. Thus, we say that because the present affairs of this world are related to the motion and states of the celestial bodies; the system of the celestial bodies is a shadow of that system in the ascending chain. Based on this, it is proven by the philosophers that – as we have mentioned – the existent beings did not emanate by chance, as is attributed to the philosopher, Democritus. They did not emanate by haphazardly as the Asharites assert, from an insufficient will like ours as the Mutazilites proclaim or from an unconscious nature as is the view of the impure materialists and atheists. Rather, it is the rational system, called the divine providence by the philosophers, which is the source of the existent order. And this rational order is absolutely good and sheer perfection because the highest principle is free of all defects and faults. So, this order which is consistent with the rational order must be the most superior possible. Based on this, the source must not be one that is haphazard or coincidental. Rather, all existent entities are causes that reach the first principle and the unique cause which is the cause of all causes. It is thus found that “To Allāh return all matters” [2:210, 3:109, 8:44, 22:76, 35:4, 57:5].
The Third Subject
The totality of the cosmos is the most complete “in order” and most perfect in creation. In the books of philosophy, such as the book of Taḥṣīl of Bahmanyār[11] and the book of the Brethren of Purity[12], it is proven and substantiated that the cosmos is one with the oneness of personality. The view of a group of Godly philosophers and researching Gnostics is the same; that the entire cosmos has natural and personal oneness. In the treatises of the Brethren of Purity, it is proven with a detailed exposition – the mention of which requires elaboration – that the cosmos is one living being. Moreover, the great philosopher, Aristotle also proclaimed that the cosmos is one living being. Hence, we say that since the cosmos is one with all its parts there can be no alternative system more complete or more perfect than this present system. Neither can there be a system imaginable that is more virtuous and better in ranking than this present system. The explanation of this issue is such that either such a system is not part of or included under the nature of oneness or characteristic, or it is included within it. Both of these cases are invalid. Therefore, imagining another system is absolutely invalid.
As for the invalidity of the first case, then it is because of the proof of the non-possibility of existence of just essences and accidental properties that are contrary to the essences and accidental properties of this present cosmos. As for the totality of intellects, souls, the substances of the celestial bodies and common substance, all of them have emanated from their own Doer from one of the aspects of the efficacy such that the doer would necessitate it from that aspect. This is not without that aspect intrinsically, without any capable association or its own capability. Thus, necessarily, there can be nothing other than it. So, everything is present in its own level in the level of existence, and it is not possible to imagine another type in these levels. Hence, it is impossible to imagine another category of the types in the level that they are currently present. As for the body in relation to it being a body, then it is not different in its reality and the differences in the types of bodies is due to subsequent external factors. As for the subtle bodies, then the emanation of something other than these bodies is also not possible. This is because the various forms they have are based on the emanation of those forms from the principles according to certain necessary aspects without the interference of accidental and distinct factors. This means the existence of bodies other than these is impossible. As for accidental properties, then it is because they are subject to essences, based on essences, and with there being an agreement of the subjects and considerations of efficacy and capability there can be no difference in accidental properties. Similar is the case for the aspects of the composite minerals, plants and animals and their types of forms. This is due to the forms being subject to the modes of temperament. And it is proven of nature in the world of composition – so long as the complete conditions for an inferior type are not present – a type greater than it cannot be included. This is intuitive and has to do with the level of inanimate objects as well as plants and animals. But the nature which appears in the originations of essence and intellect is the most superior of what is in the creation:
وخليفة الله في أرضه كما أن العقل الأول خليفة الله في سمائه
And it is the vicegerent of God on earth just as the first intellect[13] is the vicegerent of God in the sky.[14]
Because what is meant by the names (of God) is the totality of the created world and what is meant by the Earth is the entire world of formation. So, when the essences and accidental properties cannot actualize in nature, if we assume another (possible) world which is the same as this world in its essence and contrary to it in its accidental properties, then it would be invalid for it to be contrary in its type.
As for the invalidity of the second case, i.e., another system united in essence to this present system, then this is due to some reasons.
The first reason is that the since the universe with all its parts is one in its nature and type of existence, it cannot be preceded by readiness of matter. And everything that is not preceded by that matter in readiness, its type is based on one being.
The second reason is that since the existence of the universe is not preceded by time, it can emanate from the Creator and Sustainer at one time by way of creativity, and the type of created things is based on one being. Further, it is proven that the gradualness of some of its parts in its own constraints does not negate its emanation from one starting point at once.[15]
The third reason is that principle of noblest possibility (Qāʿidat Imkān al-Ashraf) that is concurrent in us above the cosmos is of a steady decree in the world.
The fourth reason is that the cause of the existence of the universe is the necessary existence by its own self, without any other aspect. And the unity of the cause results in the unity of the effect.[16]
The fifth reason is that the knowledge of the Necessary Being regarding the order of goodness – which is identical to His existence – results in the existence of the world, so nothing other than it can be.
The sixth reason is that the prime cause of the existence of the world is the Necessary Existence, and the peak of it must be the most magnanimous and noble of things. Hence, that thing must be at the peak of nobility such that nothing more noble can exist. Moreover, it must be known that the world in totality having multiple and distinct parts, is not objectionable to the emanation of something abundant from the true oneness in one level. What this means is that for the world to be ordained into a single being is based on two aspects. The first being the aspect of singularity and the other being that of multiplicity. And the difference between these two aspects is like the difference between brevity and detail. Meaning that the difference between the two is based on perception, not in the thing being perceived. Thus, we say that since the world in totality – from the aspect of one singular person – can be seen as being multiple it would be judged as being dependent intrinsically and by the first goal upon the Truth (God), may He be exalted, without any intermediary or stipulation. Also, since it is observed from the aspect of detailed multiplicity it is judged as having emanated in order or cause and effect such that the most subtle types of the world and the noblest parts of it are closest to the true cause. After that, the prior source would be greater in subtlety and nobility. Based on this reasoning, the ascending chain of causes ends at the farthest point of existence. And the objective of proving a sequence in the contingent beings and the attribution of effects of the other level by its means and intermediation to the higher cause is as the philosophers have mentioned in their own books. We get the same from the narrations of the Imāms, peace be upon them all. By itself, the correction of this matter is that the world along with all its parts and facets from the aspect of total multiplicity has emanated from the truth (God) such that the oneness of the true unity has not been tarnished by the emanation in one level of these multiple affairs. Moreover, their emanation from the true oneness in regard to the oneness in person of the world does not add to the unity of the Truth (God). As for the modality of the emanation of the universe with all its parts in one instant by way of creativity with the existence of some of its parts coming into being gradually with essential or accidental properties and some of its parts coming into being instantly with essential or accidental properties and some being neither this nor that, this requires deep pondering and complete reflection as well as plentiful rationalization. This short discussion does not have the capacity for that, and God is the one Who guides to the correct path.
[1] Al-Kāfī, vol. 2, p. 2.
[2] Tafsīr al- Ṭabarī, vol. 24, p. 284.
[3] This is the philosophical view known as privation theory which considers evil as being the mere absence of good. It has been argued by philosophers such as Augustine and Avicenna among others.
[4] The Necessary Being (wajib al-wujūd) is God, whereas everything apart from him is contingent (mumkin al-wujūd).
[5] In Islamic philosophy, this is known as the principle of the noblest possibility (قاعدة إمكان الأشرف).
[6] This principle has been misattributed to Aristotle because the work Theologica was thought to have been authored by Aristotle. It was later found to have been authored by the philosopher Plotinus (d. 270 CE), who came up with the rule of the noblest possibility.
[7] Shaykh al-Ishrāq refers to the Persian philosopher Shahāb al-Dīn Yaḥyā ibn Ḥabash Suhrawardī (d. 1191 CE), he is the founder of the Illuminationist School of Islamic philosophy (حكمة الإشراق).
[8] Rawḍat al-Wā’iẓīn, p. 492, Biḥār al-Anwār, vol. 58, p. 2 & 5 etc.
[9] The Asharites (الأشاعرة) were an early school of Islamic theology founded by Abū al-Ḥasan al-Ashʿarī (d. 936 CE).
[10] The Mutazilites (المعتزلة) were a school of Islamic theology that existed in the early centuries of Islam and differed in many ways with the other schools such as the Asharites and the Māturīdīs (الماتريدية).
[11] Bahmanyār (d. 1066 CE) was a student of the polymath philosophical and physician Ibn Sīnā.
[12] The Brethren of Purity (إخوان الصفا وخلان الوفاء وأهل الحمد وأبناء المجد) were a secret society of Muslim philosophers who wrote a collection of treatises (رسائل إخوان الصفا) which have been published. Some of these treatises have been translated into the English language.
[13] The first intellect (العقل الأول) is the first emanation that emanates from God directly. It is known by the mystics as the Muhammadan Reality (الحقيقة المحمدية) and as been described as the pen, throne, or first light etc. in certain reports.
[14] Sharḥ al-Hidāyah al-Athīrīyyah, p. 396
[15] Ibid, pp. 393 – 396. The author has translated part of Mullā Ṣadrā’s discussion in Sharḥ al-Hidāyah al-Athīrīyyah.
[16] This relates to the philosophical principle that multiplicity cannot emanate from simplicity or oneness (الواحد لا يصدر عنه إلا واحد) since that would lead to a multiplicity in the Necessary Being and would render Him contingent, which is a logical impossibility. Thus, multiplicity occurs as we go down the ontological chain of causes due to gradation in existence. This is called the Rule of One (قاعدة الواحد) and has been demonstrated to be true in philosophical texts.
صورت سوال شيخ يعقوب کليني باسناد خود از علي بن حسين عليهما السلام روايت کرده قال ان الله تعالى خلق النبييّن من طينة علّيين قلوبهم و ابدانهم و خلق قلوب المومنين من تلک الطينة و جعل خلق ابدان المومنين من دون ذالک و خلق الکفار من طينة سجّين قلوبهم و ابدانهم و خلط بين الطينتين فمن هذا يلد المومن الکافر و يلد الکافر المومن و من ههنا يصيب المومن السيّئة و من ههنا يصيب الکافر الحسنة فقلوب المومنين تحنّ الى ما خلقوا منه و قلوب الکافرين تحنّ الى ما خلقوا منه .
يعني فرمود امام علي بن حسين عليهما السلام بدرستيکه حق تعالى پيدا کرد انبياء را از طينة علّيين دلهاي ايشان را و ابدان ايشان را. و پيدا کرد دلهاي مومنين را از آن طينة. و گردانيد پيدايش ابدان مومنين را از ادنى درجه از ان طينة و پيدا کرد کفار را از طينة سجّين دلهاي ايشان را و ابدان ايشان را و مخلوط کرد هر دو طينة را پس از اين جهت از مومن کافر متولد مي شود و از کافر مومن متولد مي شود. و از اين جهت از مومن سيئه صادر مي شود و از کافر حسنه صادر مي شود. پس دلهاي مومنين مشتاق مي شوند و ميلان مينمايند بسوي آن چيزي که مخلوق اند از آن چيز و دلهاي کفار ميل مي کنند بسوي آن چيزي که مخلوق اند از آن چيز. اين است ترجمه حديث طينة.
مراد از علّيين بهشت است [1]_____ مي فرمايد انّ کتاب الابرار لفي علّيين يعني نامهاي اعمال نيکان در علّيين اند اي آسمان هفتم و مراد از سجّين دوزخ است چنانچه مي گويند سجّين سنگي است زير ارض هفتم. و ابن عباس از کعب الاحبار پرسيد که مرا خبر ده از قول خداوند تعالى ان کتاب الفجّار لفي سجّين گفت که سجين زير طبقه هفتم زمين است . و آن موضع مقام لشکر ابليس است انتهى. آنچه از ظاهر حديث مستفاد مي شود اين است، که انبياء و مومنين در صدور حسنات از ايشان و کفار در صدور سيئات از ايشان مجبور و مضطر اند زيرا که صدور حسنات از انبياء مومنين اثر طينة طيبه است.
و صدور سيئات از کفار اثر طينة خبيثه است. پس معلوم گرديد که انسان در افعال خود مختار نيست. بلکه مضطر و مجبور است. و اين مخالف عقائد حقه اماميه است.
جواب ما بحمد لله تعالى و حسن توفيقه در جواب اين سوال و حل اين اعضال اشتغال مي نمائيم . مخفي و مستور نماند که جواب اين سوال و حل اين حديث موقوف است بر تمهيد مقدمه دوران دو مطلب است.
مطلب اول در بيان اينکه آنچه از واجب الوجود صادر مي شود خير است و اشرف از ان ممکن نيست . مطلب دوم در بيان معنى خير و شر و اينکه شر عدم محض است و امر عدمي مخلوق خدا نيست.
مطلب اول ميگوئيم در بيان آن که واجب الوجود آله عالم تقدست اسمائه بري است از جميع انحاء نقص و وجود واجب که عين ماهية او است افضل وجود و مبداء هر فيض وجود است پس امکان ندارد که وجودي از وجودات تقدم و اشرف از وجود واجب بوده باشد. وجميع وجودات مستند بوجود واجب اند و او عالم است بجميع موجودات و آنچه معلوم واجب الوجود است خير است زيرا که معلومات واجب الوجود مقتضيات او است. پس بايد که خيرات باشد. زيرا که واجب تعالى در غايت شرف و مجداست پس آنچه از او صادر مي شود واجب است که اشرف باشد بقسمي که اشرف از ان ممکن نباشد. بيان در اين مطلب موقوف است بر سه مبحث مبحث اول در سلسله نزوليه و بيانش اينکه مراتب بدوّ يعني سلسله نزوليه اشياء بر اشرف انحاء است که متصور است در حق آنها. و آن اين است که هر چيزيکه در مرتبه خود از ان مراتب واقع شده است از انجهت که از مبدع خود صادر شده است صدور اشرف از ان از (1) شخص و (2) نوع او در ان مرتبه امکان ندارد. اما (1) عدم صدور شخص بجهت اينکه واجب است انحصار نوع هر واحد در شخص و اما (2) عدم صدور نوع بقاعده امکان اشرف که مستفاد است از ارسطاطاليس حکيم و قاعده امکان اشرف اين است که جواد حق و فياض مطلق مقتضي نيست که اخس و ارذل را صادر نمايد و ممکن اشرف را ترک نمايد بلکه لازم فيض وجود او اين است که صادر شود از او اشرف فالاشرف. برهان بر اين قاعده مذکور است در کتب شيخ الاشراق آيا نمي بيني که واجب الوجود جل شانه چه طور ابداع فرموده اولا عقول فعاله و جواهر را که متعالي از مواد و متمحّض از قوة و استعداد ند. زيرا که آنها اشرف ممکنات اند از جواهر و افضل و انور از اين مفارقات و مجردات آن است که اقدم از آنها باشد و اقرب باشد بنور الانوار جلت کبريائه. بعد از باقي مفارقات اند على الترتيب . و اخير آنها آن است که حکماء فرس آنرا روان بخش نام نهاده اند. و در شرع مقدس نبوي مسمّى است بروح القدس في قوله تعالى و ايّدناه بروح القدس و هو المعلّم الشديد القوى و نيز فرموده در حق آن حکيم عرب و عجم ان لله ملکا له سبعون الف وجه في کل وجه سبعون الف لسان يسبح بجميعها يعني بدرستي که براي خدا ملکي است که هفتاد هزار دهان دارد. و در هر دهان هفتاد هزار زبان دارد تسبيح خدا ميکند باجميع آنها. مراد از هفتاد هزار وجه هفتاد هزار فيض است و مراد از هفتاد هزار لسان هفتاد هزار صورت است که حادث مي شود بر مواد و مراد از تسبيح شهادت است بر وحدانيت خدا وند تعالى خلاصه آنکه از روح القدس هفتاد هزار فيض فائض مي شود و از هر فيض هفتاد هزار صورت هر مواد عنصريه حادث مي شود. و هر صورت شهادت مي دهد بر توحيد خداوند عالم بلکه هر صورت آئنه توحيد الهي است چنانکه خداوند عالم در قرآن شريف مي فرمايد و ان من شي الا يسبح بحمده و تقييد باين مقدار فيضان براي افهام و تفهيم عوام است.و الا اشاره است بسلبِ حصر. زيرا که فيضات يعني صوريکه باذن ربّه از ان حاصل مي شوند غير متناهي اند. و بعد از سلسله عقول ابداع فرموده افلاک را بر وجهي که نقص و قصور ندارند در ذوات خود و ماندگي و فتور ندارند در حرکات خود . عاشق انوار و اضوا قدس اند مطيع اند براي خالق خود. و افضل اشکال که کردية است و افضل حرکات که دورية است و موجب حياة و نطق افلاک است بآنها عطا کرده شد. و افضل کيفيات مرئيه که آن ضيا و نورانية است بآنها داده شد. و مشارک اند با سابقين اولين از ملائکه مقربين درينکه متذوت و متجوهر جواهر کليه گرديدند . و بعد از ان خلق فرمود موجودات را که واقع اند در عالم ترکيب در غايت جودت و نهايت نظام زيرا که نظام آنها متعلق است بحرکات افلاک . و اوضاع افلاک و نظام افلاک ظل نظام قضاي الهي است. چنانکه معلوم است که موجودات بر سبيل بخت و اتفاق صادر نشده اند. چنانکه مذهب ذيمقراطيس حکيم است. و بر سبيل جزاف هم صادر نشده اند چنانچه اشعريه قائلند. و نه از اراده ناقصه زائد بر ذات صادر شده اند چنانچه معتزله زعم نموده اند. و نه بحسب الطبيعة بدون اراده و شعور صادر شده اند چنانچه مذهب اوساخ دهريه و ملاحده است. و حاصل اين است که نظام معقول که مسمّى است عند الحکماء بالعناية الالهيه مصدر است براي نظام موجود و نظام معقول محض خير و کمال است. زيرا که مبداء اعلى از جميع انحاء نقص و شين مبرا است. پس اين نظام موجود که موافق نظام معقول است و اصحست که خير محض باشد و بايد که اتم و اکمل نظامات ممکنه بوده باشد. پس ثابت شد که موجودات اين سلسله در غاية فضل و شرف اند که اشرف از انها در اين سلسله امکان ندارد. اين بود مختصر کلام در سلسله نزوليه مبحث ثاني در سلسله صعوديه و بيانش اينکه موجودات سلسله صعوديه که واقعه اند در عالم ترکيب در غاية جوده و افضل نظام اند . پس مي گوئيم که امور واقعه در اين عالم چونکه نظام آنها متعلق است بحرکات افلاک و اوضاع افلاک و نظام افلاک ظل آن نظام است که در [2]_____ بنابر اينکه مقرر و ثابت شده نزد حکماء چنانکه عنقريب ذکر کرديم که موجودات بر سبيل اتفاق صادر نشده اند چناچه منسوب است بسوي ذيمقراطيس حکيم و نه صادر شده اند بر طريقه جزاف چنانکه اشاعره زعم نموده اند و نه صادر شده اند از اراده ناقصه مثل اراده ما چنانکه معتزله توهم نموده اند نه از طبيعت غير ذي شعور صادر شده اند چنانکه مذهب اوساخ دهريه و ملاحده است بلکه نظام معقول که مسمى است الحکما بالعناية الآلهيه مصدر است براي نظام موجود و نظام معقول خير محض و کمال صرف است. زيرا که مبدا اعلى از نقص و شين مبرا است پس اين نظام که موافق هست با نظام معقول واجب است که افضل نظامات ممکنه بوده باشد. بنابر اين بايد که نبوده باشد در وجود امر جزائي و امر اتصال بلکه جميع موجودات اسباب دارند و منتهى مي شود بسلسه اسباب بسوي مبداء واحد و سبب فرد که مسبب الاسباب است چنانچه وارد است الا الى الله مبحث ثالث در بيان اينکه مجموع عالم من حيث المجموع بر اتم نظام و اکمل خلقت است و در کتب حکمت مثل کتاب تحصيل بهمنيار و کتاب اخوان الصفا ثابت و متحقق شده که عالم واحد است بوحدت شخصيه و مذهب طائفه از حکما الهيين و عرفاء محققين هم همين است که جميع عالم وحدت طبيعيه شخصيه دارد. و در رسائل اخوان الصفا ببيان مبسوطه ذکر آن موجب اسباب است ثابت شده که عالم حيوان واحد است. و ايضا حکيم عظيم ارسطاطاليس تصريح نموده باينکه عالم حيوان واحد است. پس مي گوئيم که چون عالم بجميع اجزائه واحد شخصي است . پس جائز نيست که نظام ديگر که بدل اين نظام موجوده در تماميه و کمال فوقية از نظام موجود باشد، يا در شرف و خيريت در مرتبه نظام موجود بوده باشد متصور شود. بيان اين مطلب اين است که آن نظام ديگر معروض يا مندرج نيست با اين نظام موجوده در تحت طبيعية واحده نوعيت يا مندرج هست و هر دو شق باطل است. پس تصور نظام ديگر مطلقا باطل است اما بطلان شق اول پس بجهة اينکه ثابت است عدم امکان وجود جواهر و اعراض مخالف بجواهر و اعراض اين عالم موجود اما عقول و نفوس کليه و هيولات افلاک و هيولي مشترکه . پس هر واحد از انها از فاعل خود صادر شده است بجهة واحده از جهات فاعلية که فاعل بآن جهة مقتضي آنها شده باشد نه بغير آن جهة بالذات بلا شرکة قابل استعداد و آن پس لا محاله غير آن امکان ندارد پس هر چه از اين امور در مرتبه خود از مراتب وجود واقع شده است ممکن نيست تصور نوع ديگر در ان مرتبه پس امکان ندارد تصور نوع ديگر از اجناس آنها که واقع شود و در مرتبه از مراتب و اما جسم بما هو جسم پس غير مختلفه الحقيقة است. و اختلاف انواع جسم بامور لاحقه خارجيه است. و اما اجسام بسيطه پس صدور غير از اين اجسام موجود هم ممکن نيست. زيرا که صور منوعات آنها منحصر هستند بجهة صدور آن صور از مبادي بحسب بعض جهات لازمه بلا مدخليت امور عارضه مفارقه. پس وجود غير از اين اجسام ممکن نيست. و اما اعراض پس بجهة اينکه اعراض تابع جواهر اند و متقوم با جواهرند و با وجود اتفاق موضوعات و حيثيات فاعلية و قابلية اختلاف اعراض ممکن نيست. و هم چنين است حکم انحاء مرکبات معدنيه و نباتيه و حيوانيه و صور نوعيه آنها . زيرا که صور تابع کيفيات مزاجيه است. و تحقيق ثابت شده است که طبيعية در عالم ترکيب تا وقتيکه شرائط نوع انقص را بکمالها واجد نباشد داخل نمي شود نوع اعلى از آن نوع اين [3]_____ بوجدان در مراتب جماد و نبات و حيوان . وليکن طبيعه حاصل نموده است در مواليد جوهر و عقل مستفاد را و آن افضل ما في الخليفة است. و خليفة الله في ارضه کما ان العقل الاول خليفة الله في سمائه زيرا که مراد از بسماء جمله عالم ابداع است. و مراد بارض جمله عالم تکوين است پس چون تحقيق جواهر و اعراض مخالفه بااين جواهر و اعراض موجوده ممکن نيست. اگر فرض کرده شود عالم ديگر لا محاله موافق اين عالم موجود خواهد بود در ماهية و مخالف خواهد بود در امور عرضيه پس باطل شد بودن آن مخالف در نوع و اما باطل اين شق ثاني يعني بودن نظام ديگر متحد الماهية با اين نظام موجوده بچند وجوه است.
وجه اول اينکه عالم بجميع اجزائه چون واحد است بوحدت طبيعيه نوعيه وجود او مسبوق باستعداد ماده نمي باشد. و هر چه مسبوق باستعداد ماده نباشد نوع او منحصر در شخص واحد مي باشد وجه ثاني اينکه وجود عالم چون مسبوق بزمان نيست مي باشد صدور او از باري قيوم مرة واحدة على سبيل الابداع و نوع مبدعات منحصر در شخص واحد است و ثابت است که تدريجيه بعض اجزاء عالم في حدود انفسها منافات ندارد با صدور اجزا از مبداء احدي الذات مرة واحدة. وجه ثالث اينکه قاعده امکان اشرف که جاري است در ما فوق الکون مطردة الحکم است در عالم وجه چهارم اينکه فاعل براي وجود عالم ذات واجب الوجود است بذاته بلاجهة اخرى و وحدة علت موجب وحدت معلول است وجه پنجم اينکه علم واجب الوجود بنظام خير که عين ذات اوست مقتضي وجود مقدم است. پس غير آن امکان ندارد. وجه ششم اينکه علت غائيه در وجود عالم ذات واجب الوجود است . و آنچه غايت او اجل و اشرف اشياء باشد پس بايد که آن چيز در غايت شرف باشد که اشرف از ان ممکن نباشد. و بايد دانست که بودن عالم باسره ذا اجزا متکثره متبائنه مانع نيست صدور کثير را از واحد حقيقي در مرتبه واحده. و بيانش اينکه براي عالم بر تقدير بودن آن شخص واحد دو جهة است يکي جهة وحدت دوم جهة کثرت و فرق ميان دوجهة مثل فرق ميان اجمال و تفصيل است. يعني تفاوت ما بين هر دو بنحو ادراک است نه بچيزي در مدرک. پس ميگوئيم که چون عالم باسره از جهة وحدت شخصيه بدون حيثيت کثرت ملاحظه کرده شود محکوم است باينکه عالم مستند است بالذات و بالمقصد الاول الى الواحد الحق تعالى من دون وسط و شرط. و چون ملاحظه کرده شود از جهة کثرت تفصيليه محکوم است باينکه صادر شده است بر ترتيب سببي و مسببي باينطور که ابسط اجزاي عالم و اشرف اجزاي آن اقرب اند بسوي فاعل حق. بعد از ان تالي في الصدور آن است که تالي در بساطت و شرف است. و على هذا القياس منتهي مي شود سلسله صدور تا اقصاي وجود. و غرض از اثبات ترتيب در ممکنات و نسبت معلولات مراتب اخيره بتوسط و متوسطه بعاليه چنانچه حکما در کتب خود ذکر کرده اند از احاديث ائمة المعصومين صلواة الله عليهم اجمعين هم مستفاد مي شود محض بجهة تصحيح اين امر است که عالم بجميع اجزائه و من جميع الوجوه باعتبار کثرت اجتماعيه خود از حق واحد صادر شده است تا وحدت حقه واحد حق بصدور امور کثيره در مرتبه واحده منثلم نشود. و صدور آن باعتبار وحدت شخصيه عالم از واحد حق ثلم در وحدت حق نمي اندازد. و اما کيفيت صدور عالم بجميع اجزائه [4]_____ واحدة بر سبيل ابداع باوجود بودن بعض اجزاي آن تدريجي الوجود بالذات يا بالعرض و بعض اجزاي آن دفعي الوجود بالذات يا بالعرض و بعض اجزائه لاهذا و لا ذاک تدبّر و تامل کامل و وسعت في التعقل ميخواهد . و اين مختصر گنجايش آن ندارد و الله الهادي الى طريق الصواب.