wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114Chapter One: On the states of the rational soul from the aspect of its relation to the natural world, this has six sections.<\/p>\n\n\n\n
Section One: On the mode of the connection of the soul to the body<\/p>\n\n\n\n
Know that the connection of one thing to another and the need of one thing for another is different according to their potential. According to their potential, the difference is divided into a few types.<\/p>\n\n\n\n
The first type is the strongest and most intense of connections, this is the connection according to the essence and the meaning both in the mind (dhihn<\/em>) and in external reality (kh\u0101rij<\/em>).<\/p>\n\n\n\n The second type is the connection according to the self and reality, meaning that the self (dh\u0101t<\/em>) of something and its identity (h\u016bw\u012byyah<\/em>) become connected to the connected self and identity like connection of the contingent to the necessary.<\/p>\n\n\n\n The third type is the connection according to the self and characteristic together, this type of connection to the self of the characteristic is an accidental (\u02bfara\u1e0d<\/em>) to the subject (maw\u1e0d\u016b\u02bf<\/em>), like the connection of the color black to a body.<\/p>\n\n\n\n The fourth type is regarding existence and individuation (tashakhkhu<\/em>\u1e63<\/em>), in terms of origination (\u1e25ud\u016bth<\/em>) and subsistence (baq\u0101\u2019<\/em>). Meaning that the existence and individuation of a thing is attached in origination and subsistence to nature and characteristic, like the attachment of form (\u1e63\u016brah<\/em>) to matter (m\u0101ddah<\/em>). This is because form, for its individuation, needs matter, not in its essence, but in one respect usually. This is such as the relation of the ceiling, which is the pillars, in terms of them being changed, and not in its own essence. Also, such as the need of the natural body (jism \u1e6dab\u012b\u02bf\u012b<\/em>) for a place (mak\u0101n<\/em>) in its existence from the aspect of contingency, not in its own essence. Thus, it is easy for a natural body to move from one place to another.<\/p>\n\n\n\n The fifth type regarding existence and individuation, in origination and not in subsistence, such as the connection of the soul (nafs<\/em>) to the body. This is because the soul, in the beginnings of its creation and origination, falls under the ruling of natural aquatic things, which is obscured in existence (mubhamat al-wuj\u016bd<\/em>) due to matter and in need and want. Thus, the soul is attached to the bodily matter which is obscured in existence. This is because the identity of the body changes due to transmutation, transformations, and succession (tal\u0101<\/em>\u1e25<\/em>uq<\/em>) of quantities (maq\u0101d\u012br<\/em>). So, the human person, although is one person from his own identity, but regarding his corporeality (jism\u012byyah<\/em>), meaning matter or the subject, he is not one person. Moreover, it has been established in the discussion on motion (\u1e25arakah<\/em>) that the subject of momentum (\u1e25arakah kamm\u012byyah<\/em>) is a type of characteristic, in relation to corporeality and is an individual in relation to nature and the soul.<\/p>\n\n\n\n The sixth type is the connection regarding completion (istikm\u0101l<\/em>) and acquisition (iktis\u0101b<\/em>) of a virtue (fa\u1e0d\u012blah<\/em>) for existence, not regarding the basis of existence (a<\/em>\u1e63l al-wuj\u016bd<\/em>), such as the connection of the soul to the body in the view of most of the philosophers absolutely. Also, such as the connection of the soul to the body after reaching formal maturity (bul\u016bgh \u1e63\u016bwar\u012b<\/em>) which happens when the soul gains the power to ponder and have practical wisdom (\u02bfaql \u02bfamal\u012b<\/em>) actualized (bil fi\u02bfl<\/em>), before it has theoretical rationality from potentiality (q\u016bwwah<\/em>) to actuality, as is the chosen view of the teacher of the teachers, the leader of the wise men (\u1e25ukam\u0101\u2019<\/em>) and the theosophists. Also, this is the weakest of the connections mentioned before, just as the connection of the manufacturer (\u1e63\u0101ni\u02bf<\/em>) to the tool (\u0101lah<\/em>). However, the difference is that the connection of the completion of the soul with the material tools is a natural (\u1e6dab\u012b\u02bf\u012b<\/em>) and essential (dh\u0101t\u012b<\/em>) connection, and the connection of a manufacturer, such as a carpenter (najj\u0101r<\/em>) to the tool, is an accidental and external connection. This is because the souls (nuf\u016bs<\/em>), in the beginnings of their creation, are devoid (kh\u0101l\u012b<\/em>) of existential perfections (kam\u0101l\u0101t<\/em>) and attributes (\u1e63if\u0101t<\/em>), be it from the animalistic (\u1e25ayaw\u0101n\u012byyah<\/em>) aspect generally or the human (ins\u0101n\u012byyah<\/em>) aspect particularly. Furthermore, they do not acquire perfections except by using tools, and it is necessary that those tools be different. Some may be from the type of movements (\u1e25arak\u0101t<\/em>), some form perceptions (idr\u0101k\u0101t<\/em>). Of those from movements, some are of the animalistic type, such as desire (shahwah<\/em>), and some are from anger (gha<\/em>\u1e0dab<\/em>).[1]<\/a> Of those that are from perceptions, some are from touching (lams<\/em>), some are from smelling, some are from tasting, some are from viewing, and some are from hearing. If the tools of the soul would not be different, all acts and perceptions would be gathered in the soul, and the perceptions would be confused amongst themselves, and then no perception out of these mentioned would be gained by the soul in a complete and perfect manner. Moreover, it is apparent that the forms of things are gained for the soul firstly by the common sense (\u1e25iss mushtarak<\/em>), secondly in the imagination (khay\u0101l<\/em>), and thirdly in the theoretical intellect (\u02bfaql na\u1e93ar\u012b<\/em>). This is the reason it is said:<\/p>\n\n\n\n \u0645\u0646 \u0641\u0642\u062f \u062d\u0633\u0627 \u0641\u0642\u062f \u0639\u0644\u0645\u0627<\/p>\n\n\n\n The one who loses his senses loses knowledge.<\/p>\n\n\n\n Nothing in the sensible things is such that in its single existence for its own self gathers all the attributes and sensible modalities (kayf\u012by\u0101t ma\u1e25s\u016bsah<\/em>). This is because what is seen is other than what is heard, and the scent is other than the taste. Thus, it is necessary that the perception of these modalities and the feeling of these perfections be different, due to the difference of the existence of things in the intellect. This is because it is possible for one thing to be in the intellect, in relation to the one intellectual existence of scent, taste, smell, sound, color, warmth, coldness and other attributes in the most perfect, lofty, and noblest form,<\/p>\n\n\n\n \u0643\u0645\u0627 \u0628\u064a\u0651\u0646\u0647 \u0627\u0644\u0641\u064a\u0644\u0633\u0648\u0641 \u0641\u064a \u0643\u062a\u0627\u0628\u0647<\/p>\n\n\n\n As has been explained by the philosopher in his book.<\/p>\n\n\n\n Hence, it is proven that it is necessary that perception of sensible things as they are sensible is with different tools so that the soul\u2019s perceptions may not be jumbled and not be mixed for the soul. This is because it has been proven that the tools and perceptions of the soul are different. Thus, we say that when the soul wants to hear, it attends towards the ear and can hear completely. Similar is the case for all other actions with the other faculties. Also, since these actions are constantly proceeding from the soul, with the aid of the previously mentioned tools, the soul obtains an ability and capability to obtain these actions without the aid of any of the previously mentioned tools. Rather, whenever it wishes, it can summon these actions and control them in their own essence if it so wishes. After this exposition (taqr\u012br<\/em>), it is known that the soul, at the inception of its creation, is devoid of all formal perfections, of sensory, imaginal, or rational form such as prime matter. After this, it reaches a stage where it becomes the agent[2]<\/a> (fa\u02bf\u0101l<\/em>) of immaterial forms from matter, whether those immaterial forms be particular or universal. It is imperative that those immaterial forms mentioned before shall be the noblest and highest from the generated (k\u0101\u2019inah<\/em>) and corrupted (f\u0101sidah<\/em>) forms. Thus, the statement of the one who asserts that the soul, from its initial connection to the body to its subsistence, is like a substance (jawhar<\/em>) and essence (dh\u0101t<\/em>) of one thing, is a weak (\u1e0da\u2019\u012bf<\/em>) and absurd (sakh\u012bf<\/em>). The reason is because it is known that the soul, in its initial being, is nothing at all (l\u0101 shay ma<\/em>\u1e25<\/em>a<\/em>\u1e0d<\/em>). Therefore, it has come in the divine scripture (\u1e63a<\/em>\u1e25\u012bfah il\u0101h\u012byyah<\/em>):<\/p>\n\n\n\n \u0647\u064e\u0644\u0652 \u0623\u064e\u062a\u064e\u0649\u0670 \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0625\u0650\u0646\u0633\u064e\u0627\u0646\u0650 \u062d\u0650\u064a\u0646\u064c \u0645\u0650\u0651\u0646\u064e \u0627\u0644\u062f\u064e\u0651\u0647\u0652\u0631\u0650 \u0644\u064e\u0645\u0652 \u064a\u064e\u0643\u064f\u0646 \u0634\u064e\u064a\u0652\u0626\u064b\u0627 \u0645\u064e\u0651\u0630\u0652\u0643\u064f\u0648\u0631\u064b\u0627 \u200e\ufd3f\u0627\u0644\u0627\u0646\u0633\u0627\u0646: \u0661\ufd3e\u200f<\/p>\n\n\n\n Has there not come a period upon man when he was not something worth mentioning. [76:1].<\/p>\n\n\n\n Also, at the time of completion, it reaches the rank of the active intellect (\u02bfaql-i-fa\u02bf\u0101l<\/em>).[3]<\/a> Moreover, if it is said that it is definitively proven that the soul is the first perfection for the natural body and the form of both things is one in essence and different in mental consideration (i\u02bftib\u0101r<\/em>), then how is it decided that the soul is devoid of all forms in the beginning of its existence, inception and natural predisposition (fi\u1e6drah<\/em>)? We say that form is of two types. One is the material form whose existence identical to a divided reality (amr munqasim<\/em>), one that occupies space (muta<\/em>\u1e25<\/em>ayyiz<\/em>) and has dimensions (jihah<\/em>). Its unity is the same as its acceptance (qab\u016bl<\/em>) of multiplicity, and its stability (thab\u0101t<\/em>) is actualized renewal (tajaddud<\/em>) and expiration (inqi<\/em>\u1e0d\u0101\u2019<\/em>). Its action is the same as the power of things<\/p>\n\n\n\n \u0641\u0643\u0648\u0646\u0647\u0627 \u0635\u0648\u0631\u0629 \u0645\u0635\u062d\u0648\u0628 \u0628\u0643\u0648\u0646\u0647\u0627 \u0645\u0627\u062f\u0629<\/p>\n\n\n\n So, it\u2019s being a form is accompanied by it being material.[4]<\/a><\/p>\n\n\n\n The second type is an immaterial form, whether it is conditional with the existence of matter in a certain state such as the relation of the tool of that form or unconditional. This second type itself is suitable to be called \u201cform\u201d because the first type has a weak unity and is weak in existence. It is due to that that is has no perceptional existence (wuj\u016bd idr\u0101k\u012b<\/em>) and is not sensed, imagined, or comprehended in external reality. As for the second type, for the form of which perceptional existence is a form without matter, then that form is either sensed, imagined, or comprehended. Thus, now it has been proven and established that what we have mentioned is apparent, that the soul, in the beginning of its existence, inception and natural predisposition is not something from the formal things, and neither is there obtained for it anything from the sensory, imaginal, or rational forms. This is because the existence of one thing for another is derived (mutafarri\u02bf<\/em>) based on the other thing<\/p>\n\n\n\n \u0628\u0646\u062d\u0648 \u0630\u0644\u0643 \u0627\u0644\u0648\u062c\u0648\u062f \u0625\u0646 \u062e\u0627\u0631\u062c\u0627 \u0641\u062e\u0627\u0631\u062c\u0627 \u0648\u0625\u0646 \u062d\u0633\u064a\u0627 \u0641\u062d\u0633\u064a\u0627 \u0648\u0625\u0646 \u062e\u064a\u0627\u0644\u064a\u0627 \u0641\u062e\u064a\u0627\u0644\u064a\u0627 \u0648\u0625\u0646 \u0639\u0642\u0644\u0627 \u0641\u0639\u0642\u0644\u0627<\/p>\n\n\n\n In the manner of that existence. If it is external, then (it is derived) externally, if it is sensory, then sensually, if it is imaginal, then imaginably, if it is rational, then rationally.[5]<\/a><\/p>\n\n\n\n Therefore, in the beginning of its existence, inception, natural predisposition and at the time of its origination, the soul is the end of the material forms and the beginning of the perceptual forms. Moreover, the existence of the soul at the time of its origination is the last of the corporeal shells (qush\u016br<\/em>) and the first of the spiritual extracts (rub\u016bb r\u016b<\/em>\u1e25<\/em>\u0101n\u012byyah<\/em>).<\/p>\n\n\n\n [1]<\/a> This is an indication towards the power that humans possess, which are four in number. The first the animalistic power of lust (\u0627\u0644\u0642\u0648\u0629 \u0627\u0644\u0634\u0647\u0648\u064a\u0629), the second is the power of anger (\u0627\u0644\u0642\u0648\u0629 \u0627\u0644\u063a\u0636\u0628\u064a\u0629), the third is the power of intelligence (\u0627\u0644\u0642\u0648\u0629 \u0627\u0644\u0639\u0642\u0644\u064a\u0629) and the fourth is the power of imagination (\u0627\u0644\u0642\u0648\u0629 \u0627\u0644\u0648\u0647\u0645\u064a\u0629). All these powers help humans function and live a complete life if utilized properly. Certain reports from the Im\u0101ms mention similar spirits found in man, see: Ba\u1e63\u0101\u02beir al-Daraj\u0101t, pp. 466 \u2013 474, al-K\u0101f\u012b, vol. 1, p. 272 & vol. 2, pp. 282 \u2013 284, al-\u02bfItiq\u0101dat by al-\u1e62ad\u016bq, p. 50, Tu\u1e25af al-\u02bfUq\u016bl, pp. 189 \u2013 191 and other sources. The reports of the Im\u0101ms categorize the types of souls into five: the holy spirit (\u0627\u0644\u0631\u0648\u062d \u0627\u0644\u0642\u062f\u0633), the spirit of faith (\u0631\u0648\u062d \u0627\u0644\u0625\u064a\u0645\u0627\u0646), the spirit of desire (\u0631\u0648\u062d \u0627\u0644\u0634\u0647\u0648\u0629), the spirit of strength (\u0631\u0648\u062d \u0627\u0644\u0642\u0648\u0629), each of which have their own tasks. Some reports mention the spirit of the body (\u0631\u0648\u062d \u0627\u0644\u0628\u062f\u0646) instead of the spirit of life (\u0631\u0648\u062d \u0627\u0644\u062d\u064a\u0627\u0629). A similar differentiation can be found in Plato\u2019s Timaeus<\/em>, especially in 69 a \u2013 70 e.<\/p>\n\n\n\n [2]<\/a> An agent in philosophy is the performer or doer of an act, which is why I have translated the word \u0641\u0639\u0627\u0644 here as agent.<\/p>\n\n\n\n [3]<\/a> The active or agent intellect (\u0627\u0644\u0639\u0642\u0644 \u0627\u0644\u0641\u0639\u0627\u0644) is the last in the hierarchical series (\u0627\u0644\u0633\u0644\u0633\u0644\u0629 \u0627\u0644\u0637\u0648\u0644\u064a\u0629) in the arc of descent (\u0627\u0644\u0642\u0648\u0633 \u0627\u0644\u0646\u0632\u0648\u0644\u064a) from God to the corporeal realm. The active intellect is the direct cause of the material cosmos.<\/p>\n\n\n\n [4]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 329.<\/p>\n\n\n\n
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