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(This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114Section Two: On investigating the origination (\u1e25ud\u016bth<\/em>) of the soul with the origination of the body for the rational and insightful person<\/p>\n\n\n\n It should not remain hidden that the previous discussion is enough to prove that souls are originated with the origination of bodies.[1]<\/a> This is because it is apparent that souls are renewed in existence and transform in their states from the lowest ranks of substance to the highest ranks of substance. If the souls in their own selves were everlasting (azal\u012b<\/em>) and eternal (qad\u012bm<\/em>), while being perfect in substance in their natural predisposition and essence, then deficiency (naq\u1e63<\/em>) and lack (qu\u1e63\u016br<\/em>) would not attach to them. Moreover, if they were not essentially deficient in existence (n\u0101qi\u1e63at al-wuj\u016bd<\/em>), they would not be in need and want of vegetative (nab\u0101t\u012byyah<\/em>) and animalistic (\u1e25ayaw\u0101n\u012byyah<\/em>) tools and powers. Furthermore, if they were eternal then the type (naw\u2019<\/em>) of souls would be based on one person and in the realm of creation (\u02bf\u0101lam al-ibd\u0101\u2019<\/em>) it would not be subject to division (inqis\u0101m<\/em>) and multiplicity (takaththur<\/em>). This is because the division and multiplicity of individuals with the existence of qualitative unity (itti\u1e25\u0101d naw\u2019\u012b<\/em>) from the specific bodies and material corporeality and that whose existence is not due to preparation (isti\u02bfd\u0101d<\/em>), motion, matter, and agitation (infi\u02bf\u0101l<\/em>). Thus, it is necessary that its type is based on one person and the human souls (nuf\u016bs bashar\u012byyah<\/em>) in this realm have multiplicity in number and are united in their type. The exposition of this will soon follow. Thus, the belief that the souls precede the bodies, let alone the saying that they are eternal, is completely invalid. It should also be known that it is quoted from some of the ancient philosopher such as Plato (d. 347 BCE) and others that they believed in the eternity of the human souls. The confirmation of this belief is from the famous \u1e25ad\u012bth:<\/p>\n\n\n\n \u0643\u0646\u062a \u0646\u0628\u064a\u0627 \u0648\u0622\u062f\u0645 \u0628\u064a\u0646 \u0627\u0644\u0645\u0627\u0621 \u0648\u0627\u0644\u0637\u064a\u0646<\/p>\n\n\n\n \u201cI was a prophet when Adam (as) was between water and clay.\u201d[2]<\/a><\/p>\n\n\n\n Moreover, another \u1e25ad\u012bth narrated from His Eminence, peace and blessings be upon him and his progeny:<\/p>\n\n\n\n \u0627\u0644\u0623\u0631\u0648\u0627\u062d \u062c\u0646\u0648\u062f \u0645\u062c\u0646\u062f\u0629 \u0641\u0645\u0627 \u062a\u0639\u0627\u0631\u0641 \u0645\u0646\u0647\u0627 \u0627\u0626\u062a\u0644\u0641 \u0648\u0645\u0627 \u062a\u0646\u0627\u0643\u0631 \u0645\u0646\u0647\u0627 \u0627\u062e\u062a\u0644\u0641<\/p>\n\n\n\n \u201cSouls are like recruited troops. Those who familiarize with each other develop affinity, and those who remain unfamiliar differ.\u201d[3]<\/a><\/p>\n\n\n\n Furthermore, the Prophet (\u1e63) said:<\/p>\n\n\n\n \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0627\u0644\u0623\u0631\u0648\u0627\u062d \u0642\u0628\u0644 \u0627\u0644\u0623\u062c\u0633\u0627\u062f \u0628\u0623\u0644\u0641\u064a \u0639\u0627\u0645<\/p>\n\n\n\n \u201cAll\u0101h created the souls two thousand years before the bodies.\u201d[4]<\/a><\/p>\n\n\n\n If the meaning of these reports is that the human souls, in relation to these partial entifications (ta\u02bfayyun\u0101t juz\u2019\u012byyah<\/em>), were present before the bodies, the previously mentioned impossibilities will be necessitated. Additionally, it is necessitated that the powers of the soul will be suspended (mu\u02bfa\u1e6d\u1e6dal<\/em>) in their actions, because the reality of the soul in its being a soul is nothing except the form attached to regulation of the body. Due to this form, there are powers and perceptions, some of which are animalistic, and others are vegetative. Thus, what is meant by the priority (taqaddum<\/em>) of souls is the priority of those souls (arw\u0101\u1e25<\/em>) with which the rational human souls (nuf\u016bs<\/em>) connect, as well as those immaterial and active intellects and celestial souls. This is the type from which we have the \u1e25ad\u012bth:<\/p>\n\n\n\n \u0623\u0648\u0644 \u0645\u0627 \u062d\u0644\u0642 \u0627\u0644\u0644\u0647 \u0639\u0642\u0644\u064a<\/p>\n\n\n\n \u201cThe first thing God created was my intellect.\u201d[5]<\/a><\/p>\n\n\n\n And the \u1e25ad\u012bth:<\/p>\n\n\n\n \u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0631\u0648\u062d\u064a<\/p>\n\n\n\n \u201cThe first thing God created was my spirit.\u201d[6]<\/a><\/p>\n\n\n\n In this is an indication towards the meaning that the rank of the first intellect is the same as the rank of the Holy Prophetic Soul, peace and blessings be upon him. Also, the view of the researching mystics is thus that the active intellect refers to the Holy Prophetic Soul. Thus, the \u1e25ad\u012bth:<\/p>\n\n\n\n \u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0627\u0644\u0639\u0642\u0644<\/p>\n\n\n\n \u201cThe first thing God created was the intellect.\u201d[7]<\/a><\/p>\n\n\n\n And the \u1e25ad\u012bth:<\/p>\n\n\n\n \u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0627\u0644\u0642\u0644\u0645<\/p>\n\n\n\n \u201cThe first thing God created was the pen.\u201d[8]<\/a><\/p>\n\n\n\n And the \u1e25ad\u012bth:<\/p>\n\n\n\n \u0623\u0648\u0644 \u0645\u0627 \u062d\u0644\u0642 \u0627\u0644\u0644\u0647 \u0639\u0642\u0644\u064a<\/p>\n\n\n\n \u201cThe first thing God created was my intellect.\u201d[9]<\/a><\/p>\n\n\n\n And the \u1e25ad\u012bth:<\/p>\n\n\n\n \u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0646\u0648\u0631\u064a<\/p>\n\n\n\n \u201cThe first thing God created was my light.\u201d[10]<\/a><\/p>\n\n\n\n Point to the same thing. Similar are the a\u1e25\u0101d\u012bth that have come on the priority of the souls of the Prophets and the intimate friends of God (awl\u012by\u0101\u2019<\/em>), may all\u0101h send his blessings on all of them. This is the exposition of F\u0101\u1e0dil L\u0101h\u012bj\u012b in the book Gawhar-i-Mur\u0101d<\/em>, and the truth is that for the souls, existence and being is different. That which is in the divine depositories are the immaterial rational forms before the creation of souls and the bodies of souls and the realities of the existence of things. They are in the noblest and highest form in the divine depositories than their existence in the realm of contingency (\u02bf\u0101lam al-imk\u0101n<\/em>) and the abode of realms. This is what is meant by the Platonic Forms (muthul afl\u0101\u1e6d\u016bn\u012byyah<\/em>) which Plato proved and called the lords of types (arb\u0101b al-anw\u0101\u2019<\/em>)[11]<\/a> and posited as the regulating lights (anw\u0101r mudabbirah<\/em>). The meaning of this matter, in short, is that for the complete souls of the human type, there are different realms and types of existences. Some of these realms are before nature, and some are near nature, and some are after nature<\/p>\n\n\n\n \u0639\u0644\u0649 \u0645\u0627 \u0639\u0631\u0651\u0641\u0647 \u0627\u0644\u0631\u0627\u0633\u062e\u0648\u0646 \u0641\u064a \u0627\u0644\u062d\u0643\u0645\u0629 \u0627\u0644\u0645\u062a\u0639\u0627\u0644\u064a\u0629<\/p>\n\n\n\n Based on what has been declared by those firm in the transcendental philosophy.[12]<\/a><\/p>\n\n\n\n This foundation is established on the stronger and weaker in substance and on the occurrence of intensifying motion (\u1e25<\/em>arakah ishtid\u0101d\u012byyah<\/em>) in material substance, as well as on the investigation of principles and goals (gh\u0101y\u0101t<\/em>). This is because the ending of things is the same as the beginning of things. Thus, the meaning of the eternity of souls, as has been quoted from Godly Plato (afl\u0101\u1e6d\u016bn-i-il\u0101h\u012b<\/em>), and the meaning of the souls being prior (to bodies) as has been derived from reports and a\u1e25\u0101d\u012bth is immaterial rational existence of souls in the depositories of divine knowledge from the immaterial rational forms. It is prior to the relational existence of the souls; this has been expressed as its existence before nature. Thus, for external particulars both existence and fixation (thub\u016bt<\/em>) are true in the rigidity of the divine decree. Those external particulars at that place are safe and secure from change (taghayyur<\/em>), erasing (ma<\/em>\u1e25<\/em>w<\/em>) and fixation (ithb\u0101t<\/em>). Also, in the start of the relationality and the relational existence in generation and corruption (kawn wa fas\u0101d<\/em>), erasing and fixating they are occurring. Therefore, both realms have been pointed to in the divine scripture, meaning, the immaterial rational realms and the natural relational realms, in the statement of the exalted:<\/p>\n\n\n\n \u064a\u064e\u0645\u0652\u062d\u064f\u0648 \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0645\u064e\u0627 \u064a\u064e\u0634\u064e\u0627\u0621\u064f \u0648\u064e\u064a\u064f\u062b\u0652\u0628\u0650\u062a\u064f \u0648\u064e\u0639\u0650\u0646\u062f\u064e\u0647\u064f \u0623\u064f\u0645\u064f\u0651 \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u0650 \u200e\ufd3f\u0627\u0644\u0631\u0639\u062f: \u0663\u0669\ufd3e\u200f<\/p>\n\n\n\n All\u0101h erases what he wills or fixates it, and with him is the mother of the book. [13:39].<\/p>\n\n\n\n The depository of divine knowledge which is called the active intellect is safe from changes and transformations as well as erasure and fixation. Therefore, they have called it the preserved tablet (law\u1e25 ma\u1e25f\u016b\u1e93<\/em>). Thus, the godly philosopher Na\u1e63\u012br al-D\u012bn al-\u1e6c\u016bs\u012b, may All\u0101h elevate his rank, states in D\u0101r al-Kar\u0101mah<\/em> and Ris\u0101lat al-\u02bfIlm<\/em>:<\/p>\n\n\n\n \u0625\u0646 \u0625\u062f\u0631\u0627\u0643\u0647 \u062a\u0639\u0627\u0644\u0649 \u0644\u0644\u0645\u0639\u0644\u0648\u0645\u0627\u062a \u0627\u0644\u0628\u0639\u064a\u062f\u0629 \u0628\u0627\u0631\u062a\u0633\u0627\u0645 \u0635\u0648\u0631\u0647\u0627 \u0641\u064a \u0645\u0639\u0644\u0648\u0644\u0627\u062a\u0647 \u0627\u0644\u0642\u0631\u064a\u0628\u0629 \u0648\u0647\u064a \u062d\u0627\u0636\u0631\u0629 \u0639\u0646\u062f\u0647 \u062a\u0639\u0627\u0644\u0649 \u0628\u062c\u0645\u064a\u0639 \u0627\u0644\u0635\u0648\u0631 \u0648\u0647\u064a \u0627\u0644\u062a\u064a \u064a\u0639\u0628\u0631 \u0639\u0646\u0647\u0627 \u062a\u0627\u0631\u0629 \u0628\u0627\u0644\u0643\u062a\u0627\u0628 \u0627\u0644\u0645\u0628\u064a\u0646 \u0648\u062a\u0627\u0631\u0629 \u0628\u0627\u0644\u0644\u0648\u062d \u0627\u0644\u0645\u062d\u0641\u0648\u0638 \u0648\u064a\u0633\u0645\u064a\u0647\u0627 \u0627\u0644\u062d\u0643\u0645\u0627\u0621 \u0628\u0627\u0644\u0639\u0642\u0648\u0644 \u0627\u0644\u0641\u0639\u0627\u0644\u0629<\/p>\n\n\n\n His, may He be exalted, perception of faraway known things is due to manifestation (irtis\u0101m<\/em>) of its images in his proximate effects which are present near him, may He be exalted, with all their forms. They are at times called the manifest book, at other times the preserved tablet, and the philosophers call them the active intellects.[13]<\/a><\/p>\n\n\n\n Moreover, the teacher of the teachers, the leader of the philosophers and theosophists in Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b<\/em>, in proving various realms, meaning the immaterial rational realm which is called the existence before nature, and the material relational realm, which is an existence near nature, states regarding this:<\/p>\n\n\n\n \u0627\u0646 \u0644\u0644\u0627\u0631\u0648\u0627\u062d \u0627\u0644\u0628\u0634\u0631\u064a\u0629 \u0645\u0646 \u0644\u062f\u0646 \u062d\u0635\u0648\u0644\u0647\u0627 \u0641\u0649 \u0639\u0644\u0645 \u0627\u0644\u0644\u0651\u0647 \u0648\u0645\u0643\u0627\u0645\u0646 \u063a\u064a\u0628\u0647 \u0648\u0635\u0644\u0628 \u0642\u0636\u0627\u0626\u0647 \u0648\u0642\u062f\u0631\u0647 \u0627\u0644\u0649 \u062d\u064a\u0646 \u0628\u0631\u0648\u0632\u0647\u0627 \u0645\u0646 \u0628\u0637\u0648\u0646 \u0627\u0644\u0645\u0644\u0643\u0648\u062a \u0627\u0644\u0649 \u0638\u0647\u0648\u0631 \u0627\u0644\u0634\u0647\u0627\u062f\u0629\u060c \u0627\u0643\u0648\u0627\u0646\u0627 \u0645\u062a\u0639\u062f\u062f\u0629 \u0628\u0639\u0636\u0647\u0627 \u0627\u0639\u0644\u0649 \u0645\u0646 \u0628\u0639\u0636 \u0648\u0627\u0631\u0641\u0639 \u0648\u0627\u0646\u0648\u0631 \u0648\u0627\u0634\u062f \u062c\u0645\u0639\u064a\u0629 \u0648\u0628\u0633\u0627\u0637\u0629 \u0648\u0627\u062c\u0645\u0627\u0644\u0627\u060c \u0648\u0628\u0639\u0636\u0647\u0627 \u0627\u062f\u0646\u0649 \u0648\u0627\u0646\u0632\u0644 \u0648\u0627\u0642\u0644 \u0646\u0648\u0631\u0627 \u0648\u0627\u0643\u062b\u0631 \u062a\u0641\u0631\u0642\u0629 \u0648\u062a\u0641\u0635\u064a\u0644\u0627 \u0648\u062a\u0631\u0643\u064a\u0628\u0627\u060c \u0648\u0644\u064a\u0633 \u0645\u0627 \u0646\u0633\u0628 \u0627\u0644\u0649 \u0627\u0644\u062d\u0643\u0645\u0627\u0621 \u0627\u0644\u0627\u0648\u0644\u064a\u0646 \u0643\u0627\u0641\u0644\u0627\u0637\u0646 \u0627\u0644\u0627\u0644\u0647\u0649 \u0648\u0645\u0646 \u064a\u062d\u0630\u0648 \u062d\u0630\u0648\u0647 \u0648\u064a\u0633\u0644\u0643 \u0633\u0628\u064a\u0644\u0647 \u0645\u0646 \u0627\u0644\u0633\u0644\u0627\u0643 \u0627\u0644\u0627\u0644\u0647\u064a\u064a\u0646: \u0627\u0646 \u0627\u0644\u0627\u0631\u0648\u0627\u062d \u0642\u0628\u0644 \u0627\u0644\u0627\u0628\u062f\u0627\u0646 \u0627\u0648 \u0627\u0646\u0647\u0627 \u0642\u062f\u064a\u0645\u0629 \u0645\u0639\u0646\u0627\u0647: \u0627\u0646 \u0647\u0630\u0647 \u0627\u0644\u0646\u0641\u0648\u0633 \u0627\u0644\u0628\u0634\u0631\u064a\u0629 \u0628\u0646\u062d\u0648 \u0648\u062c\u0648\u062f\u0647\u0627 \u0627\u0644\u062c\u0632\u0626\u064a\u0629 \u0648\u0647\u0648\u064a\u0627\u062a\u0647\u0627 \u0627\u0644\u0645\u062a\u0643\u062b\u0631\u0629 \u0627\u0644\u0634\u062e\u0635\u064a\u0629 \u0648\u062a\u0639\u064a\u0646\u0627\u062a\u0647\u0627 \u0627\u0644\u0646\u0641\u0633\u0627\u0646\u064a\u0629 \u0643\u0627\u0646\u062a \u0645\u0648\u062c\u0648\u062f\u0629 \u0642\u0628\u0644 \u0627\u0644\u0627\u0628\u062f\u0627\u0646 \u0641\u0649 \u0639\u0627\u0644\u0645 \u0627\u0644\u0642\u062f\u0633. \u0647\u064a\u0647\u0627\u062a! \u0647\u0630\u0627 \u0645\u0645\u0627 \u0644\u0627 \u064a\u0645\u0643\u0646 \u0627\u0646 \u064a\u0630\u0647\u0628 \u0625\u0644\u064a\u0647 \u062d\u0643\u064a\u0645 \u0641\u0627\u0636\u0644 \u0644\u0645\u0627 \u062f\u0644 \u0639\u0644\u064a\u0647 \u0642\u0648\u0627\u0637\u0639 \u0627\u0644\u0628\u0631\u0627\u0647\u064a\u0646\u060c \u062b\u0645 \u0627\u0646 \u0627\u0644\u0651\u0630\u064a \u0648\u062c\u0648\u062f\u0647 \u0627\u0644\u0648\u062c\u0648\u062f \u0627\u0644\u0639\u0642\u0644\u0649 \u0627\u0644\u062a\u0627\u0645 \u0627\u0644\u0645\u062c\u0631\u062f \u0639\u0646 \u0627\u0644\u0646\u0642\u0627\u0626\u0635 \u0648\u0627\u0644\u0634\u0631\u0648\u0631 \u0648\u0627\u0644\u0627\u0641\u0627\u062a \u0645\u0627 \u0627\u0644\u0651\u0630\u064a \u0633\u0646\u062d \u0644\u0647\u060c \u062d\u062a\u0649 \u0627\u0636\u0637\u0631\u0647 \u0648\u0627\u0644\u062c\u0623\u0647 \u0627\u0644\u0649 \u0645\u0641\u0627\u0631\u0642\u0629 \u0630\u0644\u0643 \u0627\u0644\u0639\u0627\u0644\u0645 \u0639\u0627\u0644\u0645 \u0627\u0644\u0642\u062f\u0633 \u0648\u0627\u0644\u0646\u0648\u0631 \u0648\u0627\u0644\u0637\u0647\u0627\u0631\u0629 \u0648\u0627\u0644\u0646\u0632\u0648\u0644 \u0641\u0649 \u0645\u0647\u0627\u0648\u0649 \u0627\u0644\u062c\u0647\u0627\u0644 \u0648\u0627\u0644\u0627\u0631\u0630\u0627\u0644\u060c \u0648\u0645\u0639\u062f\u0646 \u0627\u0644\u0634\u0631\u0648\u0631 \u0648\u0627\u0644\u0638\u0644\u0645\u0627\u062a \u0648\u062f\u0627\u0631 \u0627\u0644\u0627\u0645\u0648\u0627\u062a \u0648\u0627\u0644\u062c\u0645\u0627\u062f\u0627\u062a \u0648\u0645\u0639\u0631\u0636 \u0627\u0644\u0622\u0644\u0627\u0645 \u0648\u0627\u0644\u0627\u062d\u0632\u0627\u0646 \u0648\u0627\u0644\u0628\u0644\u064a\u0627\u062a\u061f \u0628\u0644 \u0645\u0631\u0627\u062f 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\u0643\u0644\u0645\u0627\u062a \u0627\u0631\u0628\u0627\u0628 \u0627\u0644\u0634\u0631\u0627\u0626\u0639 \u062d\u064a\u062b \u064a\u0646\u0642\u0644 \u0639\u0646 \u0628\u0639\u0636\u0647\u0645 \u0627\u0644\u0642\u0648\u0644 \u0628\u0642\u062f\u0645 \u0627\u0644\u0631\u0648\u062d \u0648\u0643\u0648\u0646\u0647 \u063a\u064a\u0631 \u0645\u062e\u0644\u0648\u0642 \u0648\u0644\u0627 \u0648\u0627\u0642\u0639 \u062a\u062d\u062a \u0630\u0644 \u0627\u0644\u0643\u0648\u0646 \u0648\u0639\u0646 \u0628\u0639\u0636\u0647\u0645 \u0627\u0644\u0642\u0648\u0644 \u0628\u062d\u062f\u0648\u062b\u0647 \u0648\u0643\u0648\u0646\u0647 \u0645\u0643\u0648\u0646\u0627 \u0645\u0646 \u0627\u0644\u062c\u0633\u0645 \u0645\u062e\u0644\u0648\u0642\u0627 \u0645\u0646 \u0627\u0644\u0647\u0648\u0627\u0621\u060c \u0648\u0639\u0644\u0649 \u0645\u0627 \u062d\u0642\u0642\u0646\u0627 \u064a\u062d\u0645\u0644 \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649: \u0648\u064e\u0625\u0650\u0630\u0652 \u0623\u064e\u062e\u064e\u0630\u064e \u0631\u064e\u0628\u064f\u0651\u0643\u064e \u0645\u0650\u0646\u0652 \u0628\u064e\u0646\u0650\u064a \u0622\u062f\u064e\u0645\u064e \u0645\u0650\u0646\u0652 \u0638\u064f\u0647\u064f\u0648\u0631\u0650\u0647\u0650\u0645\u0652 \u0630\u064f\u0631\u0650\u0651\u064a\u064e\u0651\u062a\u064e\u0647\u064f\u0645\u0652\u200c (\u0627\u0644\u0627\u0639\u0631\u0627\u0641- 173) … \u0627\u0644\u0622\u064a\u0629.<\/p>\n\n\n\n Surely, the human souls, at the time of their obtaining in the knowledge of All\u0101h and the hiding places of his unseen, the rigidity of his decree and divine will, until it appears from the interiors of the heavenly dominion (malak\u016bt<\/em>) to the manifestation of the witnessed. Multiple realms, some of which are above others, as well as being loftier, more luminous, and stronger in inclusivity, simplicity, and totality. Some are lower and inferior, less luminous, and more dispersed, detailed and more composite. It is not true what has been attributed to the first philosophers such as Godly Plato and whoever followed him and treaded his path from the godly wayfarers that the souls are before the bodies, or that they are eternal, meaning that these human souls, in terms of their particular existence and multiplicity of personal identities and personal levels were present before the bodies in the realm of holiness (\u02bf\u0101lam al-quds<\/em>). How far! This is one of the things not possible for a virtuous philosopher to believe, due to the conclusive demonstrations present against it. Then, that whose existence is rational (\u02bfaql\u012b<\/em>) which is complete and free of defects, evils, and blemishes, what would happen to it that it would be compelled to depart from that realm, the realm of holiness, light and purity and come down to the abysses of ignorant and lowly people, and the source of evils and darknesses, the abode of the dead and lifeless things, and the exhibition of pains, sorrows and trials? Rather, the meaning of those great philosophers in believing in the priority of spirit (arw\u0101\u1e25<\/em>) over specters (ashb\u0101\u1e25<\/em>) means the priority of their rational original, their completion phase, and their elevated heavenly existence in the hideaway of the secret of the unseen before being apparent, and the loin of the decree before the womb of fate, and the realm of command before the realm of the creation. This is because they (the spirits) have existential phases and ontological beginnings, some of which are prior to nature, like the realm of care, the names, the decree, fate, and the sky. Some of them are after nature, like the origin of the grave, the purgatory (barzakh<\/em>), resurrection, gathering, being presented, heaven and hell. The Prophet\u2019s statement is an indication towards the first one, when he says, \u201cI was a prophet when Adam was between water and clay.\u201d Similar is His, may He be exalted, statement \u201cthe one who sees you when you rise up and your movement among the prostrators.\u201d [26:218-219]. He also says, \u201cO mankind, you are exerting a great effort towards your Lord and will meet Him.\u201d [84:6]. So, in the verses and reports is an indication that the human souls have phases and realms which are attached, as they have previous realms. We have already explained all of this in our writings with demonstrations and proofs, and we have clarified and explained its evidence and have uncovered the direction of its way. By this, the contradiction in the statements of the philosophers is driven away and a harmony is attained between the statements of the people of the divine laws. This is because some of them have been quoted as believing in the eternity of the soul and its being uncreated and not occurring under the shade of creation. Some of them have also been quoted as believing in the origination and constitution of the soul from the body, created from air. Based on our investigation, His statement, may He be exalted, \u201cand when your Lord took from the children of Adam, from their loins, their descendants\u2026\u201d [7:172].[14]<\/a><\/p>\n\n\n\n Since you know that the human souls are in different realms and existences. Some are before nature; some are near nature, and some are after nature. Thus, what the philosophers mean who believe in the eternity of the souls or the priority of the souls before the bodies is the immaterial rational existence of the souls, which is in the same case higher, nobler, loftier, and more luminous than the natural relational realm. Thus, the teacher of the teachers, the leader of the philosophers and theosophists, in the quoted passage, said the same thing. This is the same meaning regarding the priority of souls that is derived from a\u1e25\u0101d\u012bth, it does not mean that the human souls were present in these partial levels before the bodies, since this is the view of the people of reincarnation. This was a concise exposition of the meanings of these a\u1e25\u0101d\u012bth and the meaning of Plato and other people\u2019s view. We will, by the praise of All\u0101h, blessed and exalted, explain the details of this issue in a more complete and perfect manner in the following section, meaning Section Three of this chapter, from the statements of the Commander of the Faithful \u02bfAl\u012b (as) and the statements of the philosophers, especially the statements of Plato and others who believed in the eternity of the souls. This will be done so that it may be clear to every rational and insightful person that what they meant by the priority or eternity of the souls was the immaterial rational existence of the souls before their natural relational existence. It is not the case that Plato and others meant that the human souls were existent in these particular essence before the bodies.<\/p>\n\n\n\n \u0628\u0639\u0648\u0646 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0648\u062d\u0633\u0646 \u062a\u0648\u0641\u064a\u0642\u0647 \u0641\u0627\u0646\u062a\u0638\u0631 \u062b\u0645\u0629<\/p>\n\n\n\n With the aid of All\u0101h, the exalted, and his good rectification, so wait till then.<\/p>\n\n\n\n As for Aristotle and his followers from the Peripatetics (mash\u0101\u012b\u02be\u012bn<\/em>), then they agree with the origination of these souls. This is one of the matters disagreed over between these two philosophers, namely Plato and Aristotle. We have, regarding the eternity and origination of the souls, tried to justify both views so that they may be united, just as we pointed towards it. At this place, we shall mention the arguments of both sides. So, the follows of the school of Plato argued for it with three arguments. The first argument is that for every originated thing, it is necessary that it has a particular matter (m\u0101ddah<\/em> mukha\u1e63\u1e63a\u1e63ah<\/em>) by having its own aptitude, it becomes a cause for the precedence of existence of an originated thing after non-existence. Thus, based on this, if souls were originated, they would surely later be material. What follows, meaning the materiality of the souls, becomes invalid. Thus, premise of the origination of the souls also becomes invalid since invalidity of the entailment necessitates the invalidity of the premise.[15]<\/a><\/p>\n\n\n\n The second argument is that if the souls were originated, their origination will surely be due to the origination of the bodies. However, previous bodies are unlimited (in number). Therefore, the previous bodies which are counter to them are also unlimited. Moreover, the souls, by consensus, after leaving the bodies, remain, and will be unlimited after leaving the body. However, the existence of unlimited souls existing together in actuality is impossible due to them accepting increase and decrease. However, everything that accepts increase or decrease is limited. Thus, it is proven that souls existing are actually limited. Thus, the origination of the bodies is not a cause for the origination of the souls. Also, the origination of the souls from their immaterial causes is not based on the origination of the body and the aptitude of matter. Hence, it is proven that the souls are eternal.<\/p>\n\n\n\n The third argument is that if the souls were originated, they would be impermanent since everything that is generated (k\u0101\u02bein<\/em>) is also corrupted (f\u0101sid<\/em>), and whatever is endless (abad\u012b<\/em>) is beginningless (azal\u012b<\/em>). Also, it is proven by investigation that souls are endless, as it shall soon be mentioned. Thus, it is proven that souls are beginningless.<\/p>\n\n\n\n As for the reply to the first argument, then it is based on two aspects. The first aspect is the chosen view of the leader of the philosophers and theosophists, that souls are<\/p>\n\n\n\n \u062c\u0633\u0645\u0627\u0646\u064a\u0629 \u0627\u0644\u062d\u062f\u0648\u062b \u0631\u0648\u062d\u0627\u0646\u064a\u0629 \u0627\u0644\u0628\u0642\u0627\u0621<\/p>\n\n\n\n Corporeal in origination and spiritual in subsistence.<\/p>\n\n\n\n The investigation of this shall soon follow. The second aspect is the view of some people that the souls are originated with matter, not in matter, and the danger is that a time is entailed when they are originated in matter.<\/p>\n\n\n\n As for the reply to the second argument, it is that although the souls separated from the bodies are unlimited, but they are not arranged (murattab<\/em>) nor are they according to a natural arrangement. The demonstration that shows the impossibility of being unlimited in number is when it is assumed that numbers are arranged and gathered, otherwise there is no proof established on their impossibility.<\/p>\n\n\n\n As for the reply to the third argument, then it is that the human soul, in its immaterial essence, is neither generated nor corrupted. As for its occurrence under the category of generation, then it is corrupted from that aspect since it is generated.<\/p>\n\n\n\n As for those who believe in the origination of the souls, from their arguments is that if the souls were present before the souls, either they are one or many. If they are one, either they multiple at the time of connecting to bodies, or they do not. Thus, one soul would be the soul of every body. Also, if there is one soul for all the bodies, what is known to one person would be known to all people, and what is unknown to one person would be unknown to all people, and this is impossible. Also, if at the time of attachment to the bodies they are multiple, then what is material is not capable of being divided (inqis\u0101m<\/em>) or partition (tajzi\u02bea<\/em>). If the souls are multiple prior to the bodies, it is necessary that all of them be distinct from one another. Moreover, the distinction between them will either be due to essence or due to the entailments (law\u0101zim<\/em>) of their essence or due to the accidental properties of their essence. As for the distinction based on the essence or the entailments, it is impossible. This is because human souls are united in type, and all individuals of one type will have the same essences and entailments. Thus, the occurrence of distinction between the individuals of one type due to essences and entailments is impossible. As for the attached accidental properties, then the origination of those accidents is due to matter and what is within matter. The matter of the soul is a body from an aspect, and before the body there is no matter. Since there is no matter before the body, the origination of different accidents before the body is impossible. Hence, it is proven that the existence of the soul before the body is impossible, neither based on the description of unity (of souls), nor on the description of multiplicity (of souls). Hence, the priority of souls is invalid. The author of Mukhalla\u1e63<\/em> has presented some objections to this argument. The first objection is that it is possible that the souls are one before the bodies and become multiple when attaching to bodies, and that which has been said at this place is that whatever is unified and due to its unity is incapable of division and partition. Hence, its unity is conjoint (itti\u1e63\u0101l\u012byyah<\/em>), and that thing whose unity is conjoint is a body (jism<\/em>). However, the soul is neither a body nor bodily, it is not correct, since we accept that whichever things has conjoint unity is capable of division and partition. However, we do not accept that whatever is capable of division, its unity is conjoint, because the consequent does not necessitate the universal.[16]<\/a> The second objection is that we accept that the souls were multiple before the bodies, however, how do they say that it is necessary for each of them to have specialty with a distinguishing attribute? This is because if distinction is due to specialty in a matter, that matter would also be distinct from itself, and its distinction with another would lead to circularity (dawr<\/em>) or an infinite regress (tasalsul<\/em>). The third objection is that we accept that the souls were multiple before the bodies and distinct with essential attributes due to the difference of souls in their type. The fourth objection is that we accept that the souls, with their own essentialities and elements, are not distinct due to the unity of their type. However, why is it not possible that they be distinct due to certain accidental properties. Also, that which they say about the origination of accidents is due to matter and the matter of the soul is the body, and before the body, there is no matter. Hence. We say that it is possible that the soul is attached to another body before being attached to this body ad infinitum. This claim does not discontinue until the disproving of reincarnation. Hence, the previously mentioned argument on the origination of the souls is based on the disproving of reincarnation. However, the philosophers who disprove reincarnation have based it on the origination of the souls. This is because the disprovers of reincarnation have said that the transfer (intiq\u0101l<\/em>) of the soul from the body to another body is possible, and this would mean there can be two souls for one body. This is because souls are not originated from immaterial starting points, but due to the aptitude of the body. Hence, when the body is originated due to its own aptitude, it is necessary that the immaterial starting points of the soul attached to it also originate. So, if a transferred and reincarnated soul also attaches to it, it is entails that there can be two souls gathered in one body. However, this is impossible. Therefore, the previously mentioned argument for disproving reincarnation is based on the origination of the souls, and the origination of the souls is based on disproving of reincarnation. Hence, this leads to circular reasoning. This is the very reason why the author of al-Mu\u02bftabar<\/em>, Ab\u016b al-Barak\u0101t al-Baghd\u0101d\u012b, due to perplexity and negligence of the ancient authorities (mutaqaddim\u012bn<\/em>), counted this among the great matters. The fifth objection is that we accept that souls do not reincarnate or transfer. However, why is it not possible that they be described with accidental properties before the bodies which cause them to be distinct from one another, and the occurrence of accidental properties due to an accident be due to another accident ad infinitum? The sixth objection is an opposition, which is that the distinction of the souls after the leaving the bodies is not due to the essence of the entailments of the essence. Rather, it is due to accidental properties. However, when souls of prime matter which do not attain anything from accidental properties leave the bodies, there are no accidental properties in them. However, it was their mere essence which was attached with various bodies before this. Hence, if this much is enough to cause a distinction, then it will be sufficient for them in terms of them being originated for them being attached to distinct bodies. The answer that al-Shaykh al-Ra\u02be\u012bs<\/em>[17]<\/a> gave to this objection is that although souls of prime matter do not attain perfections. However, each one of them is conscious of its particular identity, and other souls not having this consciousness is incorrect because the consciousness of a thing in and of itself is that very thing, as has been proven in the chapter on knowledge. If their consciousness is different, they will certainly be different in their essence. This disproves the basis of the argument. If this much is proven in gaining distinction, then why is it not possible to have this much in gaining distinction before attachment to bodies?<\/p>\n\n\n\n The reply to the various objections<\/p>\n\n\n\n As for the first objection, the reply is that if every essence that is singular, personal, and existent, is divided and multiple after unity, is it necessary that a part of it be opposed to its totality. This is because something, with something other than it, is not highlighting the other thing. Thus, this opposition in existence, if it is due to essence and the entailments of essence, meaning the origin point of the multiplicity of souls is the opposition of souls in essence. Hence, it entails that these parts are distinct, always, and not in a particular time as opposed to another. Hence, that which we presupposed was one from the affairs of the attachment with bodies before the attachment to the bodies, will be multiple after attachment to the bodies. Also, if there is no opposition of the souls in essence and the entailments of the essence, then the multiplicity of the souls after the agreement and unity of type with particularity and universality will be in quantity (miqd\u0101r<\/em>). This is because if particularity and universality are not in relation to meaning (ma\u02bfn\u0101<\/em>) and concept (mafh\u016bm<\/em>), they will necessarily be in relation to significance and insignificance of quantity. Otherwise, one will not be more entitled to universality and the other to particularity. Moreover, whenever the parts of a thing will be from the particularities of its essence, that thing will be a quantity or have quantity. Hence, it entails that the soul is a quantity or has quantity, and this is invalid. Furthermore, if it is accepted that an immaterial essence, after unity, is divided with parts like the essence or different from the essence, then each one of its essences of those parts will be originated after attachment to the bodies. Hence, each one of the souls in terms of it being itself, will be originated, and this is what was sought (ma\u1e6dl\u016bb<\/em>). What remains is the discussion on the issue is whether the ascertained souls with these substantial originated essences have immaterial and rational existence and being prior to bodily existence or not? This is because near completion with the intellect in actual existential being that is rational and immaterial is opposed to existence and being that is attached the human souls that are united in type. The investigation of this matter requires a resumption of the discussion in another form, and we shall, God willing, discuss this in detail in the next section. As we have pointed our earlier, everyone does not have the taste for the capacity of perceiving this methodology (mashrab<\/em>), rather, most temperaments (\u1e6dab\u0101\u02bfi<\/em>) tend to be averse to it.<\/p>\n\n\n\n As for the reply to the second objection, then we say that the distinguisher is sometimes essentially distinct due to it, and an accident is common in it. This type of accidental occurrence (\u02bfur\u016b\u1e0d<\/em>) is not in relation to existence. Rather, it is in relation to essence, just like the accidental occurrence of the differentia (fa\u1e63l<\/em>) for the essence of the genus (jins<\/em>). Also, like the accidental occurrence of existence and the individuation for the essence of the type. Thus, the distinction of a human from a horse, for example, is after both having commonality in being animals. The entailments of being animals is to be rational and being rational is one of the accidents of the essence of an animal, not from its essential traits. Hence, if the accidental occurrence of them with animals is with another differentia, then it entails either circular reasoning or infinite regress. However, accidental occurrence of differentia with the essence of genus in a container (\u1e93arf<\/em>) of rational analysis (ta\u1e25l\u012bl \u02bfaql\u012b<\/em>), not in the container of external existence (wuj\u016bd kh\u0101rij\u012b<\/em>), in which genus and differentia would be united in one existence. Hence, it entails that the distinction of the distinguishing differentia for the type, which is indicated from all other types, where the essence of the distinguishing genus will be based on the distinction of this type in and of itself firstly. This is because the differentia is the collector of the genus and is prior to the genus in existence and posterior to it in essence. This is like the state in between existence and essence, and this same state is in personal distinctions of individuals of one type. This is because individuation is in terms of existence, as is the chosen view (kam\u0101 h\u016bwa al-mukht\u0101r<\/em>), and existence is prior to essence in external reality in terms of each other, in relation to priority and addition of existence to essence regarding conceptions (ta\u1e63awwur\u0101t<\/em>), as has been explained in its own place (kam\u0101 h\u016bwa mubayyin f\u012b maw\u1e0di\u02bfihi<\/em>).<\/p>\n\n\n\n As for the reply to the third objection, it is that we shall soon explain that the human souls, in relation to the natural connection of existence before the emergence of their intellects in prime matter, from potentiality to actuality are united in their type. The demonstration established for this is that potentialities attached to bodies, generated, and corrupted, their type is not based on one individual due to limitation of their substance from completion, perfection and that any person of them is incapable of existing continually eternally, because corporeal potentials are limited in their actions and reactions.<\/p>\n\n\n\n As for the reply to the fourth objection, then it is that soon the invalidity of reincarnation shall be apparent, not in a manner where it is based on origination of the souls, but rather from the aspect of proving the goals.<\/p>\n\n\n\n As for the reply to the fifth objection, then it is that accidental properties that are competing in time, corresponding on one essence are impossible to occur on one essence. Rather, it is due to means (asb\u0101b<\/em>) returning to the acceptor (\u02bf\u0101\u02beidah il\u0101 al-q\u0101bil<\/em>) from the aspect of capacitive motion (\u1e25<\/em>arakat isti\u02bfd\u0101d\u012byyah<\/em>) in the acceptor, the likes of movements that are not attained in things other than corporeal matter. Moreover, before the bodies the human souls did not have corporeal aptitudes which would accept those successive attributes, that it may be said that the accidental occurrence of an attached accident (\u02bf\u0101ri\u1e0d l\u0101\u1e25iq<\/em>) is due to a previous accident, till no beginning.<\/p>\n\n\n\n As for the reply to the sixth objection, then it is that the souls of prime matter are distinct from one another with attained attachments (law\u0101\u1e25iq \u1e25\u0101\u1e63ilah<\/em>) due to matter. This is because the ruling of souls corporeal in origination is like the ruling of forms and dispositions, which are multiple due to corporeal distinctions. After that ascertaining of each soul with a particular existence, and that is the awareness of the souls of themselves, and this ascertaining remains constant.<\/p>\n\n\n\n \u062b\u0627\u0646\u064a\u0627 \u0645\u0639 \u0636\u0631\u0628 \u0645\u0646 \u0627\u0644\u062a\u062c\u062f\u062f \u0627\u0644\u0648\u062c\u0648\u062f\u064a \u0641\u0644\u0627 \u062c\u0631\u0645 \u064a\u0628\u0642\u0649 \u0627\u0644\u0627\u0645\u062a\u064a\u0627\u0632 \u0628\u064a\u0646\u0647\u0627 \u062f\u0627\u0626\u0645\u0627<\/p>\n\n\n\n Secondly, with a certain type of existential renewal, there is no doubt that there will always be a distinction between them.[18]<\/a><\/p>\n\n\n\n The conclusion of this discussion is that the distinction of individuals of one type will undoubtably be due to something external to essence or the entailments of the essence, and this is not found except from the accidents of matter. Hence, the multiplicity and distinction obtained and conceived in the souls which remain after the bodies is the same that was obtained as at the time of clothing (talabbus<\/em>) of bodies. After that, the ruling will be accompanied due to the subsistence of the effect of distinction in souls, even if accordingly (wa law bil-tab\u02bf<\/em>). As for souls before the bodies, it is not possible that they be distinct, neither in essence nor in accident. Rather, in relation to dependency (taba\u02bf\u012byyah<\/em>). Moreover, it has been proven by investigation that before the realm of movements and the incidences, the accidental occurrence of a specialized external (mukha\u1e63\u1e63a\u1e63 kh\u0101rij\u012b<\/em>) and distinguishing accident (mumayyiz \u02bfara\u1e0d\u012b<\/em>) that is immaterial is not possible. So, after unity in their reality and essence, distinction in that realm is also impossible.<\/p>\n\n\n\n \u0641\u0647\u0630\u0627 \u0645\u0627 \u064a\u0645\u0643\u0646 \u0623\u0646 \u064a\u062a\u0643\u0644\u0641 \u0641\u064a \u062a\u0642\u0631\u064a\u0631 \u0647\u0630\u0647 \u0627\u0644\u062d\u062c\u0629.<\/p>\n\n\n\n So, this is what is possible to carry out in the exposition of this argument.[19]<\/a><\/p>\n\n\n\n The virtuous investigator Khw\u0101ja Na\u1e63\u012br al-D\u012bn al-\u1e6c\u016bs\u012b[20]<\/a>, may God elevate his rank, in this book Tajr\u012bd<\/em>, in proving the origination of the soul with the origination of the body, has explained the previous argument in these words:<\/p>\n\n\n\n \u0648\u0639\u0644\u0649 \u0642\u0648\u0644 \u0627\u0644\u062e\u0635\u0645: \u0644\u0648 \u0643\u0627\u0646\u062a \u0623\u0632\u0644\u064a\u0651\u0629\u060c \u0644\u0632\u0645 \u0627\u062c\u062a\u0645\u0627\u0639 \u0627\u0644\u0636\u0651\u062f\u0651\u064a\u0646. \u0623\u0648 \u0628\u0637\u0644\u0627\u0646 \u0645\u0627 \u062b\u0628\u062a. \u0623\u0648 \u062b\u0628\u0648\u062a \u0645\u0627 \u064a\u0645\u062a\u0646\u0639\u200c.<\/p>\n\n\n\n And as for the saying of the opponent that if they were eternal, it would be a conjunction of contradictions, or the invalidity of what is proven, or the proving of what is impossible.[21]<\/a><\/p>\n\n\n\n The entailment is invalid, and the invalidity of the entailment necessitates the invalidity of the premise. As for the explanation of the entailment, then it is that the souls before the bodies were either one or multiple based on the first exposition. At the time of the attachment with the bodies they will remain in their unity or become multiple. If they remain in their unity, they will all necessarily be characterized in each body by a contradictory attribute. Meaning, it entails that one soul will be characterized in different bodies with contradictory attributes such as knowledge and ignorance, cowardice and courage, stinginess, and generosity. Hence, it entails the conjunction of contradictions[22]<\/a>, and this is the first matter. If it is said that the previously mentioned traits are different in addition (i\u1e0d\u0101fa<\/em>), then it is possible that a single soul be knowledgeable due to addition with the body of Zayd[23]<\/a> and be ignorant in relation to \u02bfAmr, and similar is the case in all other traits. We say that the previously mentioned traits are essential traits of the soul, so it is not possible for essential traits to differ with addition. Hence, al-Shaykh al-Ra\u02be\u012bs<\/em> Ab\u016b \u02bfAl\u012b S\u012bn\u0101, says in the third section of the fifth treatise from the sixth art of the physics of al-Shif\u0101\u02be<\/em>:<\/p>\n\n\n\n \u0648\u0646\u062d\u0646 \u0646\u0639\u0644\u0645 \u0623\u0646 \u0627\u0644\u0646\u0641\u0633 \u0644\u064a\u0633\u062a \u0648\u0627\u062d\u062f\u0629 \u0641\u064a \u0627\u0644\u0623\u0628\u062f\u0627\u0646 \u0643\u0644\u0647\u0627\u060c \u0648\u0644\u0648 \u0643\u0627\u0646\u062a \u0648\u0627\u062d\u062f\u0629 \u0648\u0643\u062b\u064a\u0631\u0629 \u0628\u0627\u0644\u0625\u0636\u0627\u0641\u0629 \u0644\u0643\u0627\u0646\u062a \u0639\u0627\u0644\u0645\u0629 \u0641\u064a\u0647\u0627 \u0643\u0644\u0647\u0627 \u0623\u0648 \u062c\u0627\u0647\u0644\u0629\u060c \u0648\u0644\u0645\u0627 \u062e\u0641\u064a \u0639\u0644\u0649 \u0632\u064a\u062f \u0645\u0627 \u0641\u064a \u0646\u0641\u0633 \u0639\u0645\u0631\u0648\u060c \u0644\u0623\u0646\u0651 \u0627\u0644\u0648\u0627\u062d\u062f \u0627\u0644\u0645\u0636\u0627\u0641 \u0625\u0644\u0649 \u0643\u062b\u064a\u0631\u064a\u0646 \u064a\u062c\u0648\u0632 \u0623\u0646 \u064a\u062e\u062a\u0644\u0641 \u0628\u062d\u0633\u0628 \u0627\u0644\u0625\u0636\u0627\u0641\u0629. \u0648\u0623\u0645\u0627 \u0627\u0644\u0623\u0645\u0648\u0631 \u0627\u0644\u0645\u0648\u062c\u0648\u062f\u0629 \u0644\u0647 \u0641\u064a \u0630\u0627\u062a\u0647 \u0641\u0644\u0627 \u064a\u062e\u062a\u0644\u0641 \u0641\u064a\u0647\u0627\u060c \u062d\u062a\u0649 \u0625\u0630\u0627 \u0643\u0627\u0646 \u0623\u0628 \u0644\u0623\u0648\u0644\u0627\u062f \u0643\u062b\u064a\u0631\u064a\u0646 \u0648\u0647\u0648 \u0634\u0627\u0628 \u0644\u0645 \u064a\u0643\u0646 \u0634\u0627\u0628\u0627 \u0625\u0644\u0627 \u0628\u062d\u0633\u0628 \u0627\u0644\u0643\u0644\u060c \u0625\u0630 \u0627\u0644\u0634\u0628\u0627\u0628 \u0644\u0647 \u0641\u064a \u0646\u0641\u0633\u0647 \u0641\u064a\u062f\u062e\u0644 \u0641\u064a \u0643\u0644 \u0625\u0636\u0627\u0641\u0629\u061b \u0648\u0643\u0630\u0644\u0643 \u0627\u0644\u0639\u0644\u0645 \u0648\u0627\u0644\u062c\u0647\u0644 \u0648\u0627\u0644\u0638\u0646 \u0648\u0645\u0627 \u0623\u0634\u0628\u0647 \u0630\u0644\u0643 \u0625\u0646\u0645\u0627 \u062a\u0643\u0648\u0646 \u0641\u064a \u0630\u0627\u062a \u0627\u0644\u0646\u0641\u0633 \u0648\u062a\u062f\u062e\u0644 \u0645\u0639 \u0627\u0644\u0646\u0641\u0633 \u0641\u064a \u0643\u0644 \u0625\u0636\u0627\u0641\u0629. \u0627\u0646\u062a\u0647\u0649<\/p>\n\n\n\n And we know that the soul is not one in all bodies. If it were one and many in addition, it would be knowledgeable in all of them or ignorant. Thus, something would not remain unknown to Zayd that was in the soul of \u02bfAmr, because one thing that is added to many is possible to different according to the addition. As for the existent matters for him in his essence, then they do not differ in them, even if he is a father with many children and is a youth, he is not a youth except in relation to the totality, since youthfulness for him is in himself. So, it is included in every addition. Similar is the case of knowledge, ignorance, and speculation and similar things to it, they only occur in the essence of the soul and enter with the soul in every addition. End quote.[24]<\/a><\/p>\n\n\n\n If the soul of the souls, at the time of attachment to bodies, would not remain in its unity, rather would be multiple, it would entail that they would be related (muq\u0101rin<\/em>) in size and quantity. This is because the division of one existent in the direction of multiple existents without size and quantity is impossible. Thus, it entails that it will not be immaterial even though the immateriality of the soul is established. Hence, it would entail the invalidity of something established, and this is the second matter. Also, this agrees with what is mentioned in al-Shif\u0101\u02be<\/em> by al-Shaykh al-Ra\u02be\u012bs<\/em>. Moreover, based on the second exposition meaning that if before the connection with the bodies, the souls were multiple, it entails the multiplicity of one meaning in type without matter, and this is impossible. Thus, it would entail the affirming of that which is impossible, and this is the third matter. Also, if it is said that according to the statement of the opponent, meaning, the eternity of the cosmos, there would perhaps be a body before every other body ad infinitum, as is the belief of those who hold to reincarnation, then it entails the affirming of what is impossible. So, we say that the multiplicity of souls united in type with the multiplicity of bodies at a time is possible such that the existence of every individual of those souls is due to the aptitude of a body from amongst those bodies, be it one body or another before it. Thus, this individual would be originated and not eternal, because each of them is based on the aptitude of an originated. Thus, it would also necessarily be originated. If it is said that perhaps the existence of the soul is eternal in aptitude in the beginning, meaning that it be attached everlastingly with an eternal body, after which it transfers to these originated bodies, we say that the transferring of the soul from the body is after the corruption of the body (badan<\/em>). Moreover, the corruption of an eternal body (jism<\/em>) is impossible. Also, whenever the attachment is eternal, its dissipation (zaw\u0101l<\/em>) is impossible. So, the transference would also be impossible. Thus, from the explanation which we have given. It is apparent that the objection of Mull\u0101 \u02bfAl\u012b Q\u016bshj\u012b[25]<\/a>, the commentator of Tajr\u012bd<\/em>, in this place where this argument is based on some premises, is weak. Furthermore, the argument for the origination of the soul is based on disproving reincarnation, and disproving reincarnation is based on the origination of the souls. This would necessitate a circular reasoning. However, this is not a valid objection and is unrelated. This is because the considering the belief in reincarnation possible does not object to the argument for the origination of the soul, and the argument for the origination of the soul is not based on the invalidity of reincarnation, as is famous between the later scholars (muta\u02beakhkhir\u012bn<\/em>), and all praise is to All\u0101h, Lord of the worlds.<\/p>\n\n\n\n [1]<\/a> This is the view of the Sadrian school of Mull\u0101 \u1e62adr\u0101, since he held a belief which states that should are corporeal in origination and spiritual in subsistence (\u062c\u0633\u0645\u0627\u0646\u064a\u0629 \u0627\u0644\u062d\u062f\u0648\u062b \u0631\u0648\u062d\u0627\u0646\u064a\u0629 \u0627\u0644\u0628\u0642\u0627\u0621). One may refer to the four journies of Mull\u0101 \u1e62adr\u0101 and his other works for details of this.<\/p>\n\n\n\n [2]<\/a> Man\u0101qib Ibn Shahr \u0100sh\u016bb, vol. 1, pp. 183 \u2013 184. This wording has been called into question by certain traditionalists (\u0645\u062d\u062f\u062b\u0648\u0646), however a different version exists that has been seen as authentic. The report is found with the other wording in al-\u1e6cabris\u012b\u2019s al-I\u1e25tij\u0101j, vol. 2, p. 248 where it mentions \u0646\u0628\u0626\u062a \u0648\u0622\u062f\u0645 \u0628\u064a\u0646 \u0627\u0644\u0631\u0648\u062d \u0648\u0627\u0644\u062c\u0633\u062f, I was a prophet when Adam (as) was between spirit and body. In Sunn\u012b sources, we find this report as well, see: Mu\u1e63annaf Ibn Ab\u012b Shaybah, no. 36553, and it was authenticated by al-Alb\u0101n\u012b in Silsilat al-A\u1e25\u0101d\u012bth al-\u1e62a\u1e25\u012b\u1e25ah, no. 1856. Another report mentions a similar meaning wherein it states that \u0625\u0650\u0646\u0650\u0651\u064a \u0639\u0650\u0646\u0652\u062f\u064e \u0627\u0644\u0644\u0647\u0650 \u0641\u0650\u064a \u0623\u064f\u0645\u0650\u0651 \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u0650 \u0644\u064e\u062e\u064e\u0627\u062a\u064e\u0645\u064f \u0627\u0644\u0646\u064e\u0651\u0628\u0650\u064a\u0650\u0651\u064a\u0646\u064e\u060c \u0648\u064e\u0625\u0650\u0646\u064e\u0651 \u0622\u062f\u064e\u0645\u064e \u0644\u064e\u0645\u064f\u0646\u0652\u062c\u064e\u062f\u0650\u0644\u064c \u0641\u0650\u064a \u0637\u0650\u064a\u0646\u064e\u062a\u0650\u0647\u0650 \u201cI was the seal of the Prophets with All\u0101h in the mother of the book while Adam (as) was still glittering in his clay.\u201d See: Musnad A\u1e25mad, no. 17150 & 17163, Mustadrak al-\u1e24\u0101kim, no. 4175 and other sources.<\/p>\n\n\n\n [3]<\/a> al-U\u1e63\u016bl al-Sittah \u02bfAshar, p. 68, Kit\u0101b al-Mu\u2019min, p. 39, al-Am\u0101l\u012b by al-\u1e62ad\u016bq, no. 232, al-\u02bfItiq\u0101dat by al-\u1e62ad\u016bq, p. 48, \u02bfIlal al-Shar\u0101\u02bei, vol. 1, p. 84, Man L\u0101 Ya\u1e25\u1e0duruhu al-Faq\u012bh, no. 5818, Mukhta\u1e63ar Ba\u1e63\u0101\u02beir al-Daraj\u0101t, p. 215, Mi\u1e63b\u0101\u1e25 al-Shar\u012b\u02bfah, pp. 156 \u2013 157, al-Am\u0101l\u012b by al-\u1e6c\u016bs\u012b, no. 1232, \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, no. 3336, \u1e62a\u1e25\u012b\u1e25 Muslim, no. 2638 and many other sources. This report has been interpreted and explained by many mystics, philosophers, exegetes, \u1e25ad\u012bth scholars and so on in their own works.<\/p>\n\n\n\n [4]<\/a> Ma\u02bf\u0101n\u012b al-Akhb\u0101r, p. 108, Man L\u0101 Ya\u1e25\u1e0duruhu al-Faq\u012bh, no. 5761, Rij\u0101l al-Kashsh\u012b, no. 741, al-Am\u0101l\u012b by al-Muf\u012bd, p. 114. Scholars such as al-Muf\u012bd have rejected this report due to it being from the solitary reports (\u0623\u062e\u0628\u0627\u0631 \u0627\u0644\u0622\u062d\u0627\u062f). See: al-Mas\u0101\u02beil al-Saraw\u012byyah, p. 52.<\/p>\n\n\n\n [5]<\/a> This wording is not to be found in the \u1e25ad\u012bth sources. However, a variant wording where it mentions \u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0627\u0644\u0639\u0642\u0644, the first thing God created is the intellect, is found in certain sources. See: \u02bfAw\u0101l\u012b al-Li\u02be\u0101l\u012b, vol. 4, p. 99.<\/p>\n\n\n\n [6]<\/a> Bi\u1e25\u0101r al-Anw\u0101r, vol. 54, p. 309.<\/p>\n\n\n\n [7]<\/a> \u02bfAw\u0101l\u012b al-Li\u02be\u0101l\u012b, vol. 4, p. 99. And there are other reports of a similar meaning on the intellect. See: al-K\u0101f\u012b, vol. 1, p. 21.<\/p>\n\n\n\n [8]<\/a> J\u0101mi\u02bf al-Tirmidh\u012b, no. 2155 & 3319, as well as Sunan Ab\u012b D\u0101w\u016bd, no. 4700. Also see: Tafs\u012br al-Qumm\u012b, vol. 2, p. 198. And for a Zayd\u012b source, see Musnad Zayd b. \u02bfAl\u012b, p. 409.<\/p>\n\n\n\n [9]<\/a> This wording is not to be found in the \u1e25ad\u012bth sources. However, a variant wording where it mentions \u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0627\u0644\u0639\u0642\u0644, the first thing God created is the intellect, is found in certain sources. See: \u02bfAw\u0101l\u012b al-Li\u02be\u0101l\u012b, vol. 4, p. 99.<\/p>\n\n\n\n [10]<\/a> \u02bfAw\u0101l\u012b al-Li\u02be\u0101l\u012b, vol. 4, p. 99. The content of this report is found in many reports. See: Kashf al-Khaf\u0101\u2019, vol. 1, pp. 265 \u2013 266, although Sunn\u012b scholars have rejected the attribution to \u02bfAbd al-Razz\u0101q\u2019s Mu\u1e63annaf for this report. See al-Nab\u012b al-A\u02bf\u1e93am (\u1e63) wa wuj\u016bduhu al-N\u016br\u012b by Muslim al-Daw\u0101r\u012b, pp. 47 \u2013 120 for Sh\u012b\u02bf\u012b sources and the rest of the book for a collection of Sunn\u012b reports on the Prophetic light.<\/p>\n\n\n\n [11]<\/a> Every type (\u0646\u0648\u0639) has its own Lord (\u0631\u0628) or provider, such as the tree which has the Lord of its type from which all the individuals of that type receive effusion. From the active intellect emanate intellects or angels in the linear series (\u0627\u0644\u0633\u0644\u0633\u0644\u0629 \u0627\u0644\u0639\u0631\u0636\u064a\u0629) as opposed to the hierarchical series (\u0627\u0644\u0633\u0644\u0633\u0644\u0629 \u0627\u0644\u0637\u0648\u0644\u064a\u0629), and these linear intellects that emanate from the active intellect are also angels that are lords of each of their respective types from which the individuals of that type are united and receive their effusion. This is proven by many ways, including the rule of the noblest possibility (\u0642\u0627\u0639\u062f\u0629 \u0625\u0645\u0643\u0627\u0646 \u0627\u0644\u0623\u0634\u0631\u0641).<\/p>\n\n\n\n [12]<\/a> Transcendental Philosophy (\u0627\u0644\u062d\u0643\u0645\u0629 \u0627\u0644\u0645\u062a\u0639\u0627\u0644\u064a\u0629) is the name of the philosophical school of Mull\u0101 \u1e62adr\u0101.<\/p>\n\n\n\n [13]<\/a> Shar\u1e25 Ris\u0101lah Mas\u02bealat al-\u02bfIlm, p. 28.<\/p>\n\n\n\n [14]<\/a> Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b by Mull\u0101 \u1e62adr\u0101, vol. 1, pp. 473 \u2013 475.<\/p>\n\n\n\n [15]<\/a> This is a logical principal, that if P entails Q, and Q is not true, then P is not true. This is because Q can only be true if P is true, and once we know that the entailment is false, we know that the cause of that entailment will also be false. This type of argument is called Modus tollens in logic. For example, if there is a burglary, the jewelry will be missing. Since the jewelry is not missing, there was no burglary.<\/p>\n\n\n\n [16]<\/a> This is similar to saying that every messenger (\u0631\u0633\u0648\u0644) is a prophet (\u0646\u0628\u064a), but every prophet is not a messenger. One of them is true, but the opposite of this is not true since one is contained within the other, but the other is not contained in the first.<\/p>\n\n\n\n [17]<\/a> One of the titles of the Islamic Philosopher and polymath Ibn S\u012bn\u0101 (d. 1037 CE) is al-Shaykh al-Ra\u02be\u012bs (\u0627\u0644\u0634\u064a\u062e \u0627\u0644\u0631\u0626\u064a\u0633).<\/p>\n\n\n\n [18]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 340.<\/p>\n\n\n\n [19]<\/a> Ibid.<\/p>\n\n\n\n [20]<\/a> Na\u1e63\u012br al-D\u012bn al-\u1e6c\u016bs\u012b is one of the most famous Islamic philosopher and polymaths who lived during the Mongol invasions of Muslim lands.<\/p>\n\n\n\n [21]<\/a> Tajr\u012bd al-\u02bfItiq\u0101d, p. 157.<\/p>\n\n\n\n [22]<\/a> A conjunction of contradictions (\u0627\u062c\u062a\u0645\u0627\u0639 \u0627\u0644\u0636\u062f\u064a\u0646 \/ \u0627\u0644\u0646\u0642\u064a\u0636\u064a\u0646) is impossible since it violates the law of non-contradiction. Hence, an essence cannot be a thing and its opposite at the same time, such as a married bachelor or a human existing and not existing at the same time.<\/p>\n\n\n\n [23]<\/a> The example of names like Zayd and \u02bfAmr is common in Arabic as an example when discussing or mentioning a sentence or idea.<\/p>\n\n\n\n [24]<\/a> Al-Nafs min Kit\u0101b al-Sh\u012bf\u0101\u02be, p. 310.<\/p>\n\n\n\n [25]<\/a> Q\u016bshj\u012b (d. 1474 CE) was a prominent Ottoman scholar who wrote on many things including exegesis, astronomy, jurisprudence and philosophy.<\/p>\n<\/div>\n\n\n\n \u0641\u0635\u0644 \u062b\u0627\u0646\u064a<\/strong><\/p>\n\n\n\n \u062f\u0631 \u062a\u062d\u0642\u064a\u0642 \u062d\u062f\u0648\u062b \u0646\u0641\u0633 \u0628\u062d\u062f\u0648\u062b \u0628\u062f\u0646 \u0628\u0631 \u0634\u062e\u0635 \u0639\u0627\u0642\u0644 \u0648 \u0628\u0635\u064a\u0631 \u067e\u0648\u0634\u064a\u062f\u0647 \u0646\u064a\u0633\u062a \u06a9\u0647 \u06a9\u0644\u0627\u0645 \u0633\u0627\u0628\u0642 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