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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 6114Section Three: On the statements of the philosophers and the views of people about the temporality and eternity (qidam<\/em>) of the soul in the misrepresentation of their statements<\/p>\n\n\n\n Know that this issue is something precise in procedure (daq\u012bqat al-maslak<\/em>) and far-fetched in depth (ba\u02bf\u012bdat al-ghawr<\/em>). Thus, there has been a great disagreement between the earlier philosophers on this matter whether the human soul<\/p>\n\n\n\n \u0644\u064a\u0633 \u0644\u0647\u0627 \u0645\u0642\u0627\u0645 \u0645\u0639\u0644\u0648\u0645 \u0641\u064a \u0627\u0644\u0647\u0648\u064a\u0629 \u0648\u0644\u0627 \u0644\u0647\u0627 \u062f\u0631\u062c\u0629 \u0645\u0639\u064a\u0646\u0629 \u0641\u064a \u0627\u0644\u0648\u062c\u0648\u062f<\/p>\n\n\n\n Does not have a known station in identity, nor does it have an ascertained rank in existence.[1]<\/a><\/p>\n\n\n\n Like other natural, spiritual, and rational existents, all of which have a known rank. Rather, the human soul has many different stations and ranks, and has preceding and proceeding emergences. It also has in every station and every realm, a different form. Whatever is as such, perceiving its reality is difficult (\u1e63a\u02bfb<\/em>), and knowing its identity is hard (muta\u02bfassir<\/em>). That which the people have perceived regarding the reality of the soul is nothing other than the entailments of the existence of the soul from the aspect of the body and its accidents of perception and setting in motion. They did not master except the forthcoming perceptions and setting of motion from the states of the soul. Both matters are from the type which all animals are a part of, and those who have perceived more on this is that the soul is immaterial and subsisting after disconnection of the control of the soul from this body. The previously mentioned definition is in relation to the soul being the place of sciences, and knowledge is indivisible (ghayr munqasim<\/em>).[2]<\/a> So, the place of something indivisible is also indivisible. Thus, the soul is simple in essence, and whatever is simple in essence is not capable of annihilation (fan\u0101\u02be<\/em>). If not, it would entail that the soul is composed (murakkab<\/em>) of potential existence and non-existence, as well as actual existence and non-existence, however this goes against the premise, and this is the peak of gnosis (gh\u0101yat al-\u02bfirf\u0101n<\/em>) of the reality of the soul. Also, the one whoever comes to this much of gnosis about the soul, then there will be many objections levelled against him, some of which are irrefutable. From the objections levelled against this is that the soul being spiritual in reality and rational in existence (r\u016b<\/em>\u1e25<\/em>\u0101n\u012byyah al-\u1e25aq\u012bqah \u02bfaql\u012byyat al-wuj\u016bd<\/em>) is contradictory to the soul\u2019s attachment to the body and bodily reactions such as health, sickness, pleasure and pain of corporeal things. Overall, the simplicity of the soul and its immateriality from matter is contrary to the multiplicity of souls in relation to the multiplicity of bodies. Also, the people who deny of the soul as evolving in stages and changing in sensory, imaginal and rational states, the entailment of their view is that each soul from the inception of its connection to the body and its origination till the farthest ranks of immateriality of the soul and rationality of rational matters it is one thing and one substance, occurring under the type of human essence such as the occurrence of humans under the genus of animals. It must also be known that at this place, there is another subtlety which is the entailment of these people\u2019s view. It is that these people acknowledge that the soul has an etymological differentia (fa\u1e63l ishtiq\u0101q\u012b<\/em>) made up of a type of essence which is composed of a soul and body in external reality, such as the genus and differentia as opposed to matter and form in natural composites. Moreover, they believe that the differentia gained by the essence of type is gained from the existence of the genus. Furthermore, those who believe in the genus as an accidental in relation to the distributed differentia (fa\u1e63l muqassam<\/em>). What they mean by this is not that the genus is from the external accidentals of the differentia, which would be in relation to reality, possible to be conceived of separately (infik\u0101k<\/em>). Rather, they mean that genus is from the type of imaginal accidents such that in this type of accidental occurence, the separation of the accident (\u02bf<\/em>\u0101ri\u1e0d<\/em>) and that in which it inheres (ma\u02bfr\u016b<\/em>\u1e0d<\/em>) is unimaginable except from a conceptual aspect. When you know this, we say that if the substance of the soul (jawhar nafs\u0101n\u012b<\/em>) did not have substantial motion (\u1e25arakah jawhar\u012byyah<\/em>) and essential transformation, it would necessitate that it would always be unified with a sensory ody. This is because the soul is the starting point of differentia of the human type, meaning it is the concept of being rational, which is from the logical differentia. Thus, for an animal to be sensory, opposite to the sensory soul and the etymological differentia, it is identical to the typal forms of the natural bodies.<\/p>\n\n\n\n \u0648\u0635\u0648\u0631 \u0646\u0648\u0639\u064a\u0629 \u0628\u0645\u0627 \u0647\u064a \u0641\u0635\u0648\u0644 \u0644\u0627 \u0628\u0645\u0627 \u0647\u064a \u0635\u0648\u0631 \u064a\u062d\u0645\u0644 \u0639\u0644\u064a\u0647\u0627 \u0627\u0644\u062c\u0633\u0645 \u0628\u0645\u0627 \u0647\u0648 \u062c\u0633\u0645 \u0648\u0625\u0646 \u0644\u0645 \u064a\u062d\u0645\u0644 \u0639\u0644\u064a\u0647\u0627 \u0628\u0645\u0627 \u0647\u0648 \u0645\u0627\u062f\u0629<\/p>\n\n\n\n And the typal forms, in them being differentia, not in them being forms, can carry on them the body due to it being a body, even if they may not carry it due to it being matter.[3]<\/a><\/p>\n\n\n\n Hence, based on this, it entails for them that the soul is a body from one of the two previously mentioned reasons, since they believe that in immateriality of the soul both in origination and subsistence. Based on the view of the Leader of the Philosophers and Theosophists, this difficult would be entailed because the human souls, are for him, corporeal in origination and spiritual in subsistence. Thus, this is one of the demonstrates for substantial motion<\/p>\n\n\n\n \u0643\u0645\u0627 \u0641\u064a \u0645\u0642\u0648\u0644\u0629 \u0627\u0644\u0643\u064a\u0641 \u0648\u0627\u0644\u0643\u0645<\/p>\n\n\n\n As is the case in the category (maq\u016blah<\/em>)[4]<\/a> of modality and quantity.[5]<\/a><\/p>\n\n\n\n Most of the contentions (ishk\u0101l\u0101t<\/em>) against the origination of the soul and its subsistence after nature are solved by this principle, and most people, due to their lack of awareness (tafa\u1e6d\u1e6dun<\/em>), are confused by this principle, in the states of the soul, its origination, continuation, immateriality, attachment, and some of them have even denied the immateriality of the soul. Some have denied the subsistence of the soul after the body, and some have believed in the reincarnation of the souls.<\/p>\n\n\n\n \u0623\u0645\u0627 \u0627\u0644\u0631\u0627\u0633\u062e\u0648\u0646 \u0641\u064a \u0627\u0644\u0639\u0644\u0645 \u0627\u0644\u062c\u0627\u0645\u0639\u0648\u0646 \u0628\u064a\u0646 \u0627\u0644\u0646\u0638\u0631 \u0648\u0627\u0644\u0628\u0631\u0647\u0627\u0646 \u0648\u0628\u064a\u0646 \u0627\u0644\u0643\u0634\u0641 \u0648\u0627\u0644\u0648\u062c\u062f\u0627\u0646<\/p>\n\n\n\n As for those firm in knowledge, those who reconcile between the view and demonstration and between the unveiling and conscience.[6]<\/a><\/p>\n\n\n\n Then for them, the human souls have states and stages that are manifold, and despite their simplicity they have ontological realms, some of which are from the realms before nature, some are with nature, and some are after nature. The truth is that the human soul is corporeal in origination and control and spiritual in subsistence and intellection (ta\u02bfaqqul<\/em>). Hence, the control of the souls is in corporeal bodies, and the intellection of the souls per se and in the essence of its maker is spiritual. As for the immaterial intellects, then they are both spiritual in essence and actuality. As for the temperaments, then they are both corporeal in essence and actuality. Thus, for each of these substances there is a station that is known, contrary to the human soul which does not have a known station in identity and nor is there for it a certain grade (darajah<\/em>) in existence. Thus, we rule that the soul evolves with different stages, and the control of the soul in the body is not like the control of the immaterial existences in bodies. This is because the soul, per se, has direct particular setting in motion, and its perceptions are particular in the way of being acted upon and completion, and not by way of emanation and origination (ibd\u0101\u02bf<\/em>). We shall at this place go towards the statements of the philosophers and things held onto by the people and return to the chapter of the temporality and eternity of the soul in the misrepresentation of their statements. As for the arguments of the rest of the philosophers on the origination of the soul, then from them is that Shaykh al-Ishr\u0101q<\/em> mentions in the book \u1e24ikmat al-Ishr\u0101q<\/em>:<\/p>\n\n\n\n \u0642\u0648\u0644\u0647 \u0648\u0644\u064a\u0633 \u0647\u0630\u0627 \u0627\u0644\u0646\u0648\u0631 \u0623\u064a \u0627\u0644\u0646\u0641\u0633 \u0627\u0644\u0625\u0646\u0633\u0627\u0646\u064a\u0629 \u0642\u0628\u0644 \u0627\u0644\u0628\u062f\u0646 \u0641\u0625\u0646 \u0644\u0643\u0644 \u0634\u062e\u0635 \u0625\u0646\u0633\u0627\u0646\u064a \u0630\u0627\u062a\u0627 \u062a\u0639\u0644\u0645 \u0646\u0641\u0633\u0647\u0627 \u0648\u0623\u062d\u0648\u0627\u0644\u0647\u0627 \u0627\u0644\u062e\u0641\u064a\u0629 \u0639\u0644\u0649 \u063a\u064a\u0631\u0647\u0627 \u0641\u0644\u064a\u0633\u062a \u0627\u0644\u0623\u0646\u0648\u0627\u0631 \u0627\u0644\u0645\u062f\u0628\u0631\u0629 \u0627\u0644\u0625\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u062d\u062f\u0629 \u0648\u0625\u0644\u0627 \u0645\u0627 \u0639\u0644\u0645 \u0648\u0627\u062d\u062f \u0643\u0627\u0646 \u0645\u0639\u0644\u0648\u0645\u0627 \u0644\u0644\u062c\u0645\u064a\u0639 \u0648\u0644\u064a\u0633 \u0643\u0630\u0644\u0643 \u0641\u0642\u0628\u0644 \u0627\u0644\u0628\u062f\u0646 \u0625\u0646 \u0643\u0627\u0646\u062a \u0647\u0630\u0647 \u0627\u0644\u0623\u0646\u0648\u0627\u0631 \u0645\u0648\u062c\u0648\u062f\u0629 \u0644\u0627 \u064a\u062a\u0635\u0648\u0631 \u0648\u062d\u062f\u062a\u0647\u0627 \u0641\u0625\u0646\u0647\u0627 \u0644\u0627 \u062a\u0646\u0642\u0633\u0645 \u0628\u0639\u062f \u0630\u0644\u0643 \u0625\u0630 \u0647\u064a \u063a\u064a\u0631 \u0645\u062a\u0642\u062f\u0631\u0629 \u0648\u0644\u0627 \u0628\u0631\u0632\u062e\u064a\u0629 \u0623\u064a \u062c\u0633\u0645\u0627\u0646\u064a\u0629 \u062d\u062a\u0649 \u064a\u0645\u0643\u0646 \u0639\u0644\u064a\u0647\u0627 \u0627\u0644\u0625\u0646\u0642\u0633\u0627\u0645 \u0648\u0644\u0627 \u064a\u062a\u0635\u0648\u0631 \u062a\u0643\u062b\u0631\u0647\u0627 \u0641\u0625\u0630\u0646 \u0647\u0630\u0647 \u0627\u0644\u0623\u0646\u0648\u0627\u0631 \u0627\u0644\u0645\u062c\u0631\u062f\u0629 \u0642\u0628\u0644 \u0627\u0644\u0635\u064a\u0627\u0635\u064a \u0644\u0627 \u062a\u0645\u062a\u0627\u0632 \u0628\u0634\u062f\u0629 \u0648\u0636\u0639\u0641 \u0645\u0627 \u0644\u0627 \u064a\u062d\u0635\u0649 \u0648\u0644\u0627 \u0639\u0627\u0631\u0636 \u063a\u0631\u064a\u0628 \u0641\u0625\u0646\u0647\u0627 \u0644\u064a\u0633\u062a \u0641\u064a \u0639\u0627\u0644\u0645 \u0627\u0644\u062d\u0631\u0643\u0627\u062a \u062d \u0641\u0644\u0645\u0627 \u0644\u0645 \u064a\u0643\u0646 \u0643\u062b\u0631\u062a\u0647\u0627 \u0648\u0644\u0627 \u0648\u062d\u062f\u062a\u0647\u0627 \u0642\u0628\u0644 \u062a\u0635\u0631\u0641 \u0627\u0644\u0623\u0628\u062f\u0627\u0646 \u0641\u0644\u0627 \u064a\u0645\u0643\u0646 \u0648\u062c\u0648\u062f\u0647\u0627<\/p>\n\n\n\n He (the Shaykh) says, \u201cand this light, meaning the human body, is not present before the body, because every human individual has an essence which knows its soul and states that are concealed for the other person. So, the ordaining lights of humans are not one, otherwise what one person would know would be known to all, however, that is not how it is. So, before the body, if these lights are present, their unity is not conceived of because they do not divide after that, since they are predetermined and nor are they barzakh\u012b<\/em>, meaning corporeal, until they can be divided. Moreover, they cannot be conceived of as multiple, otherwise these immaterial lights before the bodies would not be distinct[7]<\/a> in intensity and weakness in what is uncountable, and no strange accident would be there, because there is nothing as such in the realm of movements. So, when they are neither multiple nor unified before the bodies, then their existence is not possible.[8]<\/a><\/p>\n\n\n\n The statements about this argument are considered from some aspects. The first aspect is that based on disproving of the second possibility it can be said that we do not accept that the souls are unified in type in this meaning that they are individuals of one type and distinct in existence. Rather, their being parts of one thing due to rational unity is more similar than their being individuals of one quiddity (m\u0101h\u012byyah<\/em>) with typal unity. The relied upon view is that rational substances, near some of the philosophers, are complete and pure existences without quiddity, and are different in some being stronger and some being weaker. Hence, the souls, before descending (nuz\u016bl<\/em>) in bodies, are distinct in rational, actual aspects and respects, prior to the natural realms in essence and not in accidents that are accepted and attached. This is what the Master of the Prophet (sayyid al-anb\u012bya\u02be<\/em>) pointed towards in his statement:<\/p>\n\n\n\n \u0646\u062d\u0646 \u0627\u0644\u0633\u0627\u0628\u0642\u0648\u0646 \u0627\u0644\u0644\u0627\u062d\u0642\u0648\u0646<\/p>\n\n\n\n We are the forerunners and the coming ones.[9]<\/a><\/p>\n\n\n\n Moreover, he said:<\/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[10]<\/a><\/p>\n\n\n\n The second aspect on disproving the first possibility is that we do not accept that previously mentioned entailment if that is meant by perceptions are perceptions based on tools. If what is meant by perceptions are perceptions not based on tools, then its entailment is accepted. After accepting the entailment, we do not accept that the perception not being shared. This is because the souls, in knowledge of their own selves, are shared in the initial perceptions that are not based on tools. \u201cBecause they do not divide after that\u201d, meaning that unity is of certain types, such as unity of genus, type, rationality, numbers, and quantity. Next to each unity is a multiplicity, meaning that next to numerical unity is numerical multiplicity, and next to typal unity is typal multiplicity. Not in the meaning that next to every unity is every multiplicity. This is because sometimes the topic of rational unity it itself the topic of numerical multiplicity. Similarly, sometimes the topic of something being one in nature can be multiple in parts. With the principle that:<\/p>\n\n\n\n \u0628\u0633\u064a\u0637 \u0627\u0644\u062d\u0642\u064a\u0642\u0629 \u0643\u0644 \u0627\u0644\u0623\u0634\u064a\u0627\u0621<\/p>\n\n\n\n The simple reality (bas\u012b\u1e6d al-\u1e25aq\u012bqah<\/em>) is all things (kull al-ashy\u0101\u02be<\/em>).<\/p>\n\n\n\n The intellect is simple and thus is the sum and total of all things that are comprehendible (ashy\u0101\u02be ma\u02bfq\u016blah<\/em>). In what we are in, it is the likewise. This is because the descent from the origination of the intellect to the origination of the bodies necessitates the multiplicity of something that is one. Moreover, the ascent (\u1e63u\u02bf\u016bd<\/em>) from the origination of the bodies to the origination of the intellect means the unification of that which is multiple. The multiplication of what is unified and the unification of that which is multiple is not based on the attachments of the quantities and bodies such that it would entail that the soul is bodily. Moreover, from the first part of what Shaykh al-Ishr\u0101q<\/em> mentions in \u1e24ikmat al-Ishr\u0101q<\/em>, if the souls were present before the bodies, they have no veil (\u1e25ij\u0101b<\/em>) or concern that hinders them from the realm of pure light. Furthermore, there is also no change in the realm of light. Thus, the souls would be perfect in that realm and their control over the bodies would thus be wasted. Hence, some souls do not have priority for designation with the body, and happenings are based on the corporeal realm, and there are no such happening in the realm of light that would necessitate designation. That which has been said at this place regarding the controls in the bodies being a state of the souls that is originated and necessitates the downfall of the soul from its own ranks is an invalid statement. This is because for something which is not in the realm of movements and attachments, there is no way for renewal and origination to reach it.<\/p>\n\n\n\n I say: The teacher of the teachers, the leader of the philosophers and theosophists, Mull\u0101 \u1e62adr\u0101 Sh\u012br\u0101z\u012b, may All\u0101h sanctify his secret, in his own commentary on \u1e24ikmat al-Ishr\u0101q<\/em>, has answered this argument in the following manner:<\/p>\n\n\n\n For the souls there is an ontology and existence in the rational realm, and an existence and ontology in the natural and sensible realm. So, its existence and ontology in the rational realm is contrary to its ontology and existence in the natural and sensible realm, and the souls in the rational realm are although pure and undiluted, neither veiled not hindered from rational typal perfection, they are still unable to get a lot of good attributes (khayr\u0101t<\/em>) that are impossible to obtain for them without descending (hub\u016b<\/em>\u1e6d<\/em>) to the bodies and tools in relation to times and periods as well as skills of aptitudes and they would thus be devoid of them. Hence, the control of the souls in the particular bodies after their existence and ontological state in the universal stations is not wasted. Thus, the martyred Shaykh (shaykh maqt\u016bl<\/em>) has asserted that these particular controls have a great wisdom in them.<\/p>\n\n\n\n \u0644\u0627 \u064a\u0639\u0644\u0645\u0647\u0627 \u0625\u0644\u0627 \u0627\u0644\u0644\u0647 \u0648\u0627\u0644\u0631\u0627\u0633\u062e\u0648\u0646 \u0641\u064a \u0627\u0644\u0639\u0644\u0645<\/p>\n\n\n\n None know it save All\u0101h and those firm in knowledge. (Adopted by the author from Qur\u02be\u0101n 3:7).[11]<\/a><\/p>\n\n\n\n Thus, it is something to be astonished by that this Shaykh al-Ishr\u0101q<\/em> and most of those who emulate him (muqallid\u012bn<\/em>) believe that some souls continue to exist in this realm towards the realm of absolute light. The absolute intellect, without the entailment of renewal and necessitation of the appearance of a renewed state in that realm is thus proven and investigated in the view of the gnostics (\u02bfuraf\u0101<\/em>\u02be). Thus, why does he deny the descent of the souls from that realm towards this realm without the entailment of change and renewal, even though the repetition state is the same as the beginning state. Whoever does not attest to the connection of the souls with the rational realm which is free of appearance, renewal and change must easily submit to dysconnectivity of the souls from the rational realm and them being attached to the bodies. If one of the two matters is deemed correct, it entails the deeming correct of the second matter. Therefore, in the divine book, in many places the affirmation of repeating (of the souls) comes along with the affirmation of their beginning:<\/p>\n\n\n\n \u0643\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n As He, the exalted, states:<\/p>\n\n\n\n …\u0643\u064e\u0645\u064e\u0627 \u0628\u064e\u062f\u064e\u0623\u0652\u0646\u064e\u0627 \u0623\u064e\u0648\u064e\u0651\u0644\u064e \u062e\u064e\u0644\u0652\u0642\u064d \u0646\u064f\u0651\u0639\u0650\u064a\u062f\u064f\u0647\u064f… \u200e\ufd3f\u0627\u0644\u0623\u0646\u0628\u064a\u0627\u0621: \u0661\u0660\u0664\ufd3e\u200f<\/p>\n\n\n\n \u2026As we began the first creation, so shall we repeat it\u2026 [21:104].<\/p>\n\n\n\n Know that the discourse of the descend of the human soul from the holy realm, which is its holy fatherland, towards this realm, which is the home of natural corporeality, is like a cradle. The home of the animalistic soul, which is like its mother, is such that it has been mentioned in the revealed heavenly scriptures, described by the Prophets, hinted to by the intimate friends of God and in the statements of the great philosophers. Thus, the mention of the descent of the soul and its essence in the great book and the noble Qur\u02be\u0101n is in many verses:<\/p>\n\n\n\n \u0643\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n As He, the exalted, states:<\/p>\n\n\n\n \u0644\u064e\u0642\u064e\u062f\u0652 \u062e\u064e\u0644\u064e\u0642\u0652\u0646\u064e\u0627 \u0627\u0644\u0652\u0625\u0650\u0646\u0633\u064e\u0627\u0646\u064e \u0641\u0650\u064a \u0623\u064e\u062d\u0652\u0633\u064e\u0646\u0650 \u062a\u064e\u0642\u0652\u0648\u0650\u064a\u0645\u064d \u200e\ufd3f\u0627\u0644\u062a\u064a\u0646: \u0664\ufd3e\u200f \u062b\u064f\u0645\u064e\u0651 \u0631\u064e\u062f\u064e\u062f\u0652\u0646\u064e\u0627\u0647\u064f \u0623\u064e\u0633\u0652\u0641\u064e\u0644\u064e \u0633\u064e\u0627\u0641\u0650\u0644\u0650\u064a\u0646\u064e \u200e\ufd3f\u0627\u0644\u062a\u064a\u0646: \u0665\ufd3e\u200f \u0625\u0650\u0644\u064e\u0651\u0627 \u0627\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0648\u064e\u0639\u064e\u0645\u0650\u0644\u064f\u0648\u0627 \u0627\u0644\u0635\u064e\u0651\u0627\u0644\u0650\u062d\u064e\u0627\u062a\u0650 \u0641\u064e\u0644\u064e\u0647\u064f\u0645\u0652 \u0623\u064e\u062c\u0652\u0631\u064c \u063a\u064e\u064a\u0652\u0631\u064f \u0645\u064e\u0645\u0652\u0646\u064f\u0648\u0646\u064d \u200e\ufd3f\u0627\u0644\u062a\u064a\u0646: \u0666\ufd3e\u200f<\/p>\n\n\n\n Surely, we have created man in the best of stature. Then, we return him to the lowest of the low. Except for those who believed and did righteous acts, for them is an uninterrupted reward. [95:4-6].<\/p>\n\n\n\n \u0648\u0645\u062b\u0644 \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u062f\u0631 \u062d\u06a9\u0627\u06cc\u062a \u0622\u062f\u0645 \u0648 \u0647\u0628\u0648\u0637 \u0622\u0646 \u0627\u0632 \u0639\u0627\u0644\u0645 \u062c\u0646\u0627\u0646<\/p>\n\n\n\n And like this is His saying in the mention of Adam (as) and his descend from the realm of gardens:<\/p>\n\n\n\n \u0642\u064f\u0644\u0652\u0646\u064e\u0627 \u0627\u0647\u0652\u0628\u0650\u0637\u064f\u0648\u0627 \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u062c\u064e\u0645\u0650\u064a\u0639\u064b\u0627 \u0641\u064e\u0625\u0650\u0645\u064e\u0651\u0627 \u064a\u064e\u0623\u0652\u062a\u0650\u064a\u064e\u0646\u064e\u0651\u0643\u064f\u0645 \u0645\u0650\u0651\u0646\u0650\u0651\u064a \u0647\u064f\u062f\u064b\u0649 \u0641\u064e\u0645\u064e\u0646 \u062a\u064e\u0628\u0650\u0639\u064e \u0647\u064f\u062f\u064e\u0627\u064a\u064e \u0641\u064e\u0644\u064e\u0627 \u062e\u064e\u0648\u0652\u0641\u064c \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u0648\u064e\u0644\u064e\u0627 \u0647\u064f\u0645\u0652 \u064a\u064e\u062d\u0652\u0632\u064e\u0646\u064f\u0648\u0646\u064e \u200e\ufd3f\u0627\u0644\u0628\u0642\u0631\u0629: \u0663\u0668\ufd3e\u200f<\/p>\n\n\n\n We said, \u201cdescend from it, all of you, so when guidance will surely come from me, whoever follows my guidance will have no fear and neither will they be grieve.\u201d [2:38].<\/p>\n\n\n\n \u0648\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n And His, may He be exalted, word is:<\/p>\n\n\n\n \u0642\u064e\u0627\u0644\u064e \u0627\u0647\u0652\u0628\u0650\u0637\u064f\u0648\u0627 \u0628\u064e\u0639\u0652\u0636\u064f\u0643\u064f\u0645\u0652 \u0644\u0650\u0628\u064e\u0639\u0652\u0636\u064d \u0639\u064e\u062f\u064f\u0648\u064c\u0651 \u0648\u064e\u0644\u064e\u0643\u064f\u0645\u0652 \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0645\u064f\u0633\u0652\u062a\u064e\u0642\u064e\u0631\u064c\u0651 \u0648\u064e\u0645\u064e\u062a\u064e\u0627\u0639\u064c \u0625\u0650\u0644\u064e\u0649\u0670 \u062d\u0650\u064a\u0646\u064d \u200e\ufd3f\u0627\u0644\u0623\u0639\u0631\u0627\u0641: \u0662\u0664\ufd3e\u200f<\/p>\n\n\n\n He said, \u201cdescend, being enemies of one another, and for you is in the earth a place of settlement and enjoyment for a time.\u201d [7:24, also found in 2:36].<\/p>\n\n\n\n \u0648\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n And His, may He be exalted, word is:<\/p>\n\n\n\n \u0623\u064e\u0644\u0652\u0647\u064e\u0627\u0643\u064f\u0645\u064f \u0627\u0644\u062a\u064e\u0651\u0643\u064e\u0627\u062b\u064f\u0631\u064f \u200e\ufd3f\u0627\u0644\u062a\u0643\u0627\u062b\u0631: \u0661\ufd3e\u200f \u062d\u064e\u062a\u064e\u0651\u0649\u0670 \u0632\u064f\u0631\u0652\u062a\u064f\u0645\u064f \u0627\u0644\u0652\u0645\u064e\u0642\u064e\u0627\u0628\u0650\u0631\u064e \u200e\ufd3f\u0627\u0644\u062a\u0643\u0627\u062b\u0631: \u0662\ufd3e\u200f<\/p>\n\n\n\n Competition in worldly gains diverts you. Until you visit the graves. [102:1-2].<\/p>\n\n\n\n \u0625\u0644\u0649 \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n Until His word, may He be exalted (at the end of the chapter):<\/p>\n\n\n\n \u062b\u064f\u0645\u064e\u0651 \u0644\u064e\u062a\u064f\u0633\u0652\u0623\u064e\u0644\u064f\u0646\u064e\u0651 \u064a\u064e\u0648\u0652\u0645\u064e\u0626\u0650\u0630\u064d \u0639\u064e\u0646\u0650 \u0627\u0644\u0646\u064e\u0651\u0639\u0650\u064a\u0645\u0650 \u200e\ufd3f\u0627\u0644\u062a\u0643\u0627\u062b\u0631: \u0668\ufd3e\u200f<\/p>\n\n\n\n Then, surely, you will be asked about the bounties. [102:8].<\/p>\n\n\n\n \u0648\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n And His, may He be exalted, word is:<\/p>\n\n\n\n \u0648\u064e\u0625\u0650\u0646 \u0645\u0650\u0651\u0646\u0643\u064f\u0645\u0652 \u0625\u0650\u0644\u064e\u0651\u0627 \u0648\u064e\u0627\u0631\u0650\u062f\u064f\u0647\u064e\u0627 \u0643\u064e\u0627\u0646\u064e \u0639\u064e\u0644\u064e\u0649\u0670 \u0631\u064e\u0628\u0650\u0651\u0643\u064e \u062d\u064e\u062a\u0652\u0645\u064b\u0627 \u0645\u064e\u0651\u0642\u0652\u0636\u0650\u064a\u064b\u0651\u0627 \u200e\ufd3f\u0645\u0631\u064a\u0645: \u0667\u0661\ufd3e\u200f \u062b\u064f\u0645\u064e\u0651 \u0646\u064f\u0646\u064e\u062c\u0650\u0651\u064a \u0627\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0627\u062a\u064e\u0651\u0642\u064e\u0648\u0627 \u0648\u064e\u0651\u0646\u064e\u0630\u064e\u0631\u064f \u0627\u0644\u0638\u064e\u0651\u0627\u0644\u0650\u0645\u0650\u064a\u0646\u064e \u0641\u0650\u064a\u0647\u064e\u0627 \u062c\u0650\u062b\u0650\u064a\u064b\u0651\u0627 \u200e\ufd3f\u0645\u0631\u064a\u0645: \u0667\u0662\ufd3e\u200f<\/p>\n\n\n\n And there is none from you, except that he will come to it, this is inevitably decreed upon your Lord. Then, we shall save those who were God-conscious, and we shall leave the wrongdoers in it, kneeling. [19:71-72].<\/p>\n\n\n\n \u0648\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n And His, may He be exalted, word is:<\/p>\n\n\n\n …\u0643\u064e\u0645\u064e\u0627 \u0628\u064e\u062f\u064e\u0623\u064e\u0643\u064f\u0645\u0652 \u062a\u064e\u0639\u064f\u0648\u062f\u064f\u0648\u0646\u064e \u200e\ufd3f\u0627\u0644\u0623\u0639\u0631\u0627\u0641: \u0662\u0669\ufd3e\u200f \u0641\u064e\u0631\u0650\u064a\u0642\u064b\u0627 \u0647\u064e\u062f\u064e\u0649\u0670 \u0648\u064e\u0641\u064e\u0631\u0650\u064a\u0642\u064b\u0627 \u062d\u064e\u0642\u064e\u0651 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u064f \u0627\u0644\u0636\u064e\u0651\u0644\u064e\u0627\u0644\u064e\u0629\u064f… \u200e\ufd3f\u0627\u0644\u0623\u0639\u0631\u0627\u0641: \u0663\u0660\ufd3e\u200f<\/p>\n\n\n\n \u2026As he began you, will return. A group (of you) he guided, and a group deserved to be in misguidance\u2026 [7:29-30].<\/p>\n\n\n\n Moreover, that which has come in the \u1e25ad\u012bth is that:<\/p>\n\n\n\n \u0627\u0644\u0646\u0627\u0633 \u0645\u0639\u0627\u062f\u0646 \u0643\u0645\u0639\u0627\u062f\u0646 \u0627\u0644\u0630\u0647\u0628 \u0648\u0627\u0644\u0641\u0636\u0629<\/p>\n\n\n\n People are mines, like the mines of gold and silver.[12]<\/a><\/p>\n\n\n\n All of this points to the priority of the existence of the soul in the mines, which are the depositories of divine knowledge, knows as the immaterial intellects. The modality of this priority in existence and we shall explain the detail of this matter as we had promised in the prior section that souls have different realms and existences, some of these realms are before nature, some of these realms are near nature and some of these realms are after nature. Hence, what is mean by the realm before nature is the rational immaterial existence of the spirits which are in the divine knowledge as immaterial rational forms and are prior to the realm near matter which is called the relational existence of the spirits. This very rational immaterial existence and affirmation of things that are particular and external which is in the rigid divine decree which is safe and secure from change, erasure, and fixation. Thus, in this place, generation and corruption, erasure and fixation occur. Therefore, in the divine scripture it has been stated:<\/p>\n\n\n\n \u0641\u064a \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n In His word, may He be 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 mother of the book is the depository of divine knowledge known as the active intellect, and is safe from changes, mutations, erasure, and fixation. Therefore, it has been called the preserved tablet. Thus, we explained in the prior section and in the words of the Commander of the Faithful \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib, peace be upon him, there is also an indication to the realms. Thus, the Im\u0101m states:<\/p>\n\n\n\n \u0631\u062d\u0645 \u0627\u0644\u0644\u0647 \u0627\u0645\u0631\u0623 \u0639\u0631\u0641 \u0645\u0646 \u0623\u064a\u0646 \u0648\u0641\u064a \u0623\u064a\u0646 \u0648\u0625\u0644\u0649 \u0623\u064a\u0646<\/p>\n\n\n\n May God have mercy on a person who knows where he is from, what he is in and where he is headed.[13]<\/a><\/p>\n\n\n\n The first is an indication to the existence before nature, which is in the divine depositories of divine knowledge. The middle is an indication towards the existence near nature, which is the relational existence of the soul. The last is an indication towards eventual state of the souls when the attach to the active intellects, meaning the existence of what is after nature, which is the immaterial existence of the soul, meaning an existence after the completion of the soul with that existence which is connected to the active intellects. Moreover, the Im\u0101m states:<\/p>\n\n\n\n \u0648\u064e\u0644\u0652\u064a\u064f\u062d\u0652\u0636\u0650\u0631\u0652 \u0639\u064e\u0642\u0652\u0644\u064e\u0647\u064f\u060c \u0648\u064e\u0644\u0652\u064a\u064e\u0643\u064f\u0646\u0652 \u0645\u0650\u0646\u0652 \u0623\u064e\u0628\u0652\u0646\u064e\u0627\u0621\u0650 \u0627\u0644\u0627\u0652\u062e\u0650\u0631\u064e\u0629\u0650\u060c \u0641\u064e\u0625\u0650\u0646\u064e\u0651\u0647\u064f \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u0642\u064e\u062f\u0650\u0645\u064e\u060c \u0648\u064e\u0625\u0650\u0644\u064e\u064a\u0652\u0647\u064e\u0627 \u064a\u064e\u0646\u0652\u0642\u064e\u0644\u0650\u0628\u064f.<\/p>\n\n\n\n And so, he must summon his intellect and must become of the people of the hereafter, because he has come from it and shall turn to it.[14]<\/a><\/p>\n\n\n\n Furthermore, it has been narrated from Im\u0101m, peace be upon him, regarding the quiddity, beginning and return of the soul:<\/p>\n\n\n\n \u0625\u0639\u0644\u0645 \u0623\u0646 \u0627\u0644\u0635\u0648\u0631\u0629 \u0627\u0644\u0625\u0646\u0633\u0627\u0646\u064a\u0629 \u0647\u064a \u0623\u0643\u0628\u0631 \u062d\u062c\u0629 \u0627\u0644\u0644\u0647 \u0639\u0644\u0649 \u062e\u0644\u0642\u0647 \u0648\u0647\u064a \u0627\u0644\u0643\u062a\u0627\u0628 \u0627\u0644\u0630\u064a \u0643\u062a\u0628\u0647 \u0628\u064a\u062f\u0647 \u0648\u0647\u064a \u0645\u062c\u0645\u0648\u0639 \u0635\u0648\u0631\u0629 \u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646 \u0648\u0647\u064a \u0627\u0644\u0645\u062e\u062a\u0635\u0631 \u0645\u0646 \u0627\u0644\u0644\u0648\u062d \u0627\u0644\u0645\u062d\u0641\u0648\u0638 \u0648\u0647\u064a \u0627\u0644\u0634\u0627\u0647\u062f \u0639\u0644\u0649 \u0643\u0644 \u063a\u0627\u0626\u0628 \u0648\u0647\u064a \u0627\u0644\u0637\u0631\u064a\u0642 \u0627\u0644\u0645\u0633\u062a\u0642\u064a\u0645 \u0625\u0644\u0649 \u0643\u0644 \u062e\u064a\u0631 \u0648\u0627\u0644\u0635\u0631\u0627\u0637 \u0627\u0644\u0645\u0645\u062f\u0648\u062f \u0628\u064a\u0646 \u0627\u0644\u062c\u0646\u0629 \u0648\u0627\u0644\u0646\u0627\u0631<\/p>\n\n\n\n Know that the human form is the biggest proofs of All\u0101h over his creation. It is the book which he wrote with his hand, it is the summation of the form of the worlds, it is the summary of the preserved tablet, it is the witness over every unseen, it is the straight path to every good thing and the path extended between paradise and hellfire.[15]<\/a><\/p>\n\n\n\n The teacher of the philosophers[16]<\/a>, Aristotle, in the book Theologica[17]<\/strong><\/a><\/em>, meaning the gnosis of lordship, explains the benefit of the descent of the soul towards this realm as such:<\/p>\n\n\n\n \u0623\u0646\u0647\u0627 \u0644\u0645 \u064a\u0636\u0631\u0647\u0627 \u0647\u0628\u0648\u0637\u0647\u0627 \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0634\u064a\u200c\u0621 \u0628\u0644 \u0627\u0646\u062a\u0641\u0639\u062a \u0628\u0647 \u0648\u0630\u0644\u0643 \u0623\u0646\u0647\u0627 \u0627\u0633\u062a\u0641\u0627\u062f\u062a \u0645\u0646 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0645\u0639\u0631\u0641\u0629 \u0627\u0644\u0634\u064a\u200c\u0621 \u0648\u0639\u0644\u0645\u062a\u200c \u0645\u0627 \u0637\u0628\u064a\u0639\u062a\u0647 \u0628\u0639\u062f \u0623\u0646 \u0623\u0641\u0631\u063a\u062a \u0639\u0644\u064a\u0647 \u0642\u0648\u0627\u0647\u0627 \u0648\u062a\u0631\u0627\u0621\u062a \u0623\u0639\u0645\u0627\u0644\u0647\u0627 \u0648\u0623\u0641\u0627\u0639\u064a\u0644\u0647\u0627 \u0627\u0644\u0634\u0631\u064a\u0641\u0629 \u0627\u0644\u0633\u0627\u0643\u0646\u0629 \u0627\u0644\u062a\u064a \u0643\u0627\u0646\u062a \u0641\u064a\u0647\u0627 \u0648\u0647\u064a \u0641\u064a \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0639\u0642\u0644\u064a\u200c \u0641\u0644\u0648\u0644\u0627 \u0623\u0646\u0647\u0627 \u0638\u0647\u0631\u062a \u0623\u0641\u0627\u0639\u064a\u0644\u0647\u0627 \u0648\u0623\u0641\u0631\u063a\u062a \u0642\u0648\u0627\u0647\u0627 \u0648\u0635\u064a\u0631\u062a\u0647\u0627 \u0648\u0627\u0642\u0639\u0629 \u062a\u062d\u062a \u0627\u0644\u0625\u0628\u0635\u0627\u0631 \u0644\u0643\u0627\u0646\u062a \u062a\u0644\u0643 \u0627\u0644\u0642\u0648\u0649 \u0648\u0627\u0644\u0623\u0641\u0627\u0639\u064a\u0644 \u0641\u064a\u0647\u0627 \u0628\u0627\u0637\u0644\u0627 \u0648\u0644\u0643\u0627\u0646\u062a \u0627\u0644\u0646\u0641\u0633 \u062a\u0646\u0633\u0649 \u0627\u0644\u0641\u0636\u0627\u0626\u0644 \u0648\u0627\u0644\u0623\u0641\u0639\u0627\u0644 \u0627\u0644\u0645\u062d\u0643\u0645\u0629 \u0627\u0644\u0645\u062a\u0642\u0646\u0629 \u0625\u0630\u0627 \u0643\u0627\u0646\u062a \u062e\u0641\u064a\u0629 \u0644\u0627 \u062a\u0638\u0647\u0631 \u0648\u0644\u0648 \u0643\u0627\u0646 \u0647\u0630\u0627 \u0647\u0643\u0630\u0627 \u0644\u0645\u0627 \u0639\u0631\u0641\u062a \u0642\u0648\u0629 \u0627\u0644\u0646\u0641\u0633 \u0648\u0644\u0627 \u0634\u0631\u0641\u0647\u0627 \u0648\u0630\u0644\u0643 \u0623\u0646 \u0627\u0644\u0641\u0639\u0644 \u0625\u0646\u0645\u0627 \u0647\u0648 \u0625\u0639\u0644\u0627\u0646 \u0627\u0644\u0642\u0648\u0629 \u0627\u0644\u062e\u0641\u064a\u0629 \u0628\u0638\u0647\u0648\u0631\u0647\u0627 \u0648\u0644\u0648 \u062e\u0641\u064a\u062a \u0642\u0648\u0629 \u0627\u0644\u0646\u0641\u0633 \u0648\u0644\u0645 \u064a\u0638\u0647\u0631 \u0644\u0641\u0633\u062f\u062a \u0648\u0644\u0643\u0627\u0646\u062a \u0643\u0623\u0646\u0647\u0627 \u0644\u0645 \u062a\u0643\u0646 \u0627\u0646\u062a\u0647\u0649 \u0643\u0644\u0627\u0645\u0647<\/p>\n\n\n\n The souls would not be harmed by their descent to this realm, rather, they will benefit from it. This is because they would benefit in this realm from knowing a thing and knowing what its nature is after its potentialities have been actualized in it, and its noble and motionless actions and deeds have been manifested which were in it when it was in the rational realm. For if its deeds did not manifest and its potentialities had not actualized and become factual for the sights to behold, then those potentialities and deeds in it would be invalid and the souls would forget its virtues and stable and proficient acts since they would remain hidden and not manifest. If this would have been the case, the power and nobility of the soul would not be known, and this is because the act is only the proclamation of the hidden power with its manifestation. If the power of the soul would remain hidden and not manifest, it would be corrupted and it would have been as if it was never there. End quote.[18]<\/a><\/p>\n\n\n\n In the statements of the ancient philosophers there are subtle points and noble symbols regarding the descent of the soul from the higher realms and its ascent from the lower realms. al-Shaykh al-Ra\u02be\u012bs<\/em> was asked as to the reason for the descent of the soul. al-Shaykh al-Ra\u02be\u012bs<\/em> wrote a poem on this, the entirety of this poem is beneficial and informative of the matter that for the soul there is an existence before the body in the higher (sh\u0101mikh<\/em>) divine realm and it shall return and go back to that thing which it descended from. The sun is the reality of the soul, and the planets are its potentialities. From the west of the soul towards the east, it rises.<\/p>\n\n\n\n \u0625\u0645\u0627 \u0645\u0634\u0631\u0642\u0629 \u0645\u0633\u062a\u0642\u064a\u0645\u0629 \u0648\u0625\u0645\u0627 \u0645\u0646\u0643\u0633\u0641\u0629 \u0645\u0646\u0643\u0648\u0633\u0629 \u0645\u0643\u062f\u0631\u0629<\/p>\n\n\n\n Either eastern and straight, or eclipsed, reversed, and troubled.[19]<\/a><\/p>\n\n\n\n And the statement of Shaykh al-Ishr\u0101q<\/em>:<\/p>\n\n\n\n \u0648\u0645\u0627 \u064a\u0642\u0627\u0644 \u0625\u0646 \u0627\u0644\u0645\u062a\u0635\u0631\u0641\u0627\u062a \u0641\u064a \u0627\u0644\u0623\u0628\u062f\u0627\u0646 \u064a\u0633\u0646\u062d \u0644\u0647\u0627 \u062d\u0627\u0644 \u0645\u0648\u062c\u0628 \u0644\u0633\u0642\u0648\u0637\u0647\u0627 \u0639\u0646 \u0645\u0631\u0627\u062a\u0628\u0647\u0627 \u0625\u0644\u0649 \u0622\u062e\u0631\u0647<\/p>\n\n\n\n And what is said is that the administrations in the body for the soul are a necessitated state for the soul\u2019s descent from its ranks, etc.[20]<\/a><\/p>\n\n\n\n The leader of the philosophers, in the footnotes of that books, has answered this belief by saying that the descent of the soul means the emanation of the soul\u2019s root cause and its descent from its holy rational fatherland. In a state where it necessitates the soul\u2019s descent from the realm of affairs, the agent (f\u0101\u02bfil<\/em>) of the soul and the aspects of its cause are the soul\u2019s respects of existence. It is known that the known things descended and emanated are from the agents emanated from the agents with aspects and contingent entailments as well as its defects and contingencies. Due to the need of its essences towards the perfect maker and sustainer of existence. The mistake of Adam (as) has been expressed as being from one of these defects, such that Adam\u2019s mistake was after being attached with the body.<\/p>\n\n\n\n \u0646\u0639\u0648\u0630 \u0628\u0627\u0644\u0644\u0647 \u0645\u0646 \u0630\u0644\u0643<\/p>\n\n\n\n We seek God\u2019s refuge from that.[21]<\/a><\/p>\n\n\n\n Rather, what is meant by it is that Adam, in the realm of rational immaterial existence, due to aspects of dependence[22]<\/a> and need as well as entailments of contingency and essential defects was lower in luminosity. The possibility of a lower light at the scene of the stronger light would have necessitated destruction. Therefore, the soul came down from that real to the relational realm so that it may be safe from destruction and after completion due to many good traits such as learning all the names and the transformation of that frame (haykal<\/em>) for divine unity (taw\u1e25\u012bd<\/em>) and being gathering point (majma\u02bf<\/em>) for complete perfection as well as being the manifestation of the greatest name etc. has been perfected in luminosity (n\u016br\u0101n\u012byyah<\/em>). It had gained the capability of this potential in the presence of the strongest light. Moreover, they describe the emanation of the souls as causes to flee from the displeasure of All\u0101h. All of this is not except what wisdom requires in the hierarchy of existence because the lower light in the presence of the stronger light would not become capable. Do you not yourself? When you want to look at a theological matter that requires intense depth and deep pondering (taghawwul<\/em>), you use the mind\u2019s potentials in that deep pondering to attain the talent of returning to that issue and it departs quickly from that matter towards other preoccupations from worldly matters in a manner of fleeing from that. Since your brain, due to capturing the rational manifestation of that matter becomes ignited. Thus, the light of the sun on the eyes of the bats (khaf\u0101f\u012bsh<\/em>) gets captured. This is exactly what is alluded to in the Prophetic \u1e25ad\u012bth:<\/p>\n\n\n\n \u0625\u0646 \u0644\u0644\u0647 \u0633\u0628\u0639\u064a\u0646 \u062d\u062c\u0627\u0628\u0627 \u0645\u0646 \u0646\u0648\u0631 \u0644\u0648 \u0643\u0634\u0641\u0647\u0627 \u0644\u0627\u062d\u062a\u0631\u0642\u062a \u0633\u0628\u062d\u0627\u062a \u0648\u062c\u0647\u0647 \u0643\u0644 \u0645\u0627 \u0625\u0646\u062a\u0647\u0649 \u0625\u0644\u064a\u0647 \u0628\u0635\u0631\u0647<\/p>\n\n\n\n All\u0101h has seventy veils of light. If he reveals them, the glorified lights of his face would burn whatever his sight would fall on.[23]<\/a><\/p>\n\n\n\n The philosophers, by way of symbols and allusion, have mentioned a few reasons for the descent of the soul. From the statements of the ancient philosophers is what was said by Empedocles (d. 494 BCE)[24]<\/a>, which is that:<\/p>\n\n\n\n \u0625\u0646 \u0627\u0644\u0646\u0641\u0633 \u0643\u0627\u0646\u062a \u0641\u064a \u0627\u0644\u0645\u0643\u0627\u0646 \u0627\u0644\u0639\u0627\u0644\u064a \u0627\u0644\u0634\u0631\u064a\u0641 \u0641\u0644\u0645\u0627 \u0623\u062e\u0637\u0623\u062a \u0633\u0642\u0637\u062a \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0648\u0625\u0646\u0645\u0627 \u0635\u0627\u0631\u062a \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0641\u0631\u0627\u0631\u0627 \u0645\u0646 \u0633\u062e\u0637 \u0627\u0644\u0644\u0647 \u0625\u0644\u0627 \u0623\u0646\u0647\u0627 \u0644\u0645\u0627 \u0627\u0646\u062d\u062f\u0631\u062a \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0635\u0627\u0631\u062a \u063a\u064a\u0627\u062b\u0627 \u0644\u0644\u0646\u0641\u0648\u0633 \u0627\u0644\u062a\u064a \u0642\u062f \u0627\u062e\u062a\u0644\u0637\u062a \u0639\u0642\u0648\u0644\u0647\u0627.<\/p>\n\n\n\n The soul was in an elevated and noble place. So, when it erred, it descended to this realm. It only came to this realm to escape from the displeasure of All\u0101h, otherwise if it had come down to this realm it would have been a helper for those souls whose intellects had become confused.[25]<\/a><\/p>\n\n\n\n From the statements of the philosophers is the statement of Godly Plato (afl\u0101\u1e6d\u016bn-i-rabb\u0101n\u012b<\/em>). In his own book, he states:<\/p>\n\n\n\n \u0641\u0625\u0630\u0646 \u0639\u0644\u0629 \u0647\u0628\u0648\u0637 \u0627\u0644\u0646\u0641\u0633 \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0633\u0642\u0648\u0637 \u0631\u064a\u0634\u0647\u0627 \u0641\u0625\u0630\u0627 \u0627\u0631\u062a\u0627\u0634\u062a \u0627\u0631\u062a\u0641\u0639\u062a \u0625\u0644\u0649 \u0639\u0627\u0644\u0645\u0647\u0627 \u0627\u0644\u0623\u0648\u0644.<\/p>\n\n\n\n So, since the cause of the descent of the soul to this realm is the descent of its wings. So, when it gains its wings, it rises to its first realm.[26]<\/a><\/p>\n\n\n\n Moreover, in Plato\u2019s book called Timaeus<\/em>, he says:<\/p>\n\n\n\n \u0625\u0646 \u0639\u0644\u0629 \u0647\u0628\u0648\u0637 \u0627\u0644\u0646\u0641\u0633 \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0623\u0645\u0648\u0631 \u0634\u062a\u0649 \u0648\u0630\u0644\u0643 \u0623\u0646 \u0645\u0646\u0647\u0627 \u0645\u0627 \u0623\u0647\u0628\u0637\u062a \u0644\u062e\u0637\u064a\u0626\u0629 \u0623\u062e\u0637\u0623\u062a\u0647\u0627 \u0648\u0625\u0646\u0645\u0627 \u0647\u0628\u0637\u062a \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0644\u062a\u0639\u0627\u0642\u0628 \u0648\u062a\u062c\u0627\u0632\u0649 \u0639\u0644\u0649 \u062e\u0637\u0627\u064a\u0627\u0647\u0627<\/p>\n\n\n\n The cause for the descent of the soul to this realm is due to many matters. From them is that the soul that was caused to descend due to an error it committed. So, it merely descended to this realm for it to be punished and recompensed[27]<\/a> for its mistakes.[28]<\/a><\/p>\n\n\n\n In another place in Timaeus<\/em>, he states:<\/p>\n\n\n\n \u0625\u0646 \u0627\u0644\u0646\u0641\u0633 \u062c\u0648\u0647\u0631 \u0634\u0631\u064a\u0641 \u0633\u0639\u064a\u062f \u0648\u0625\u0646\u0645\u0627 \u0635\u0627\u0631\u062a \u0641\u064a \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0645\u0646 \u0641\u0639\u0644 \u0627\u0644\u0628\u0627\u0631\u064a \u0627\u0644\u062e\u064a\u0631 \u0641\u0625\u0646 \u0627\u0644\u0628\u0627\u0631\u064a \u0644\u0645\u0627 \u062e\u0644\u0642 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0623\u0631\u0633\u0644 \u0625\u0644\u064a\u0647 \u0627\u0644\u0646\u0641\u0633 \u0648\u0635\u064a\u0631\u0647\u0627 \u0641\u064a\u0647 \u0644\u064a\u0643\u0648\u0646 \u0627\u0644\u0639\u0627\u0644\u0645 \u0630\u0627 \u0639\u0642\u0644 \u0644\u0623\u0646\u0647 \u0644\u0645 \u064a\u0643\u0646 \u0645\u0646 \u0627\u0644\u0648\u0627\u062c\u0628 \u0625\u0630\u0627 \u0643\u0627\u0646 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0645\u062a\u0642\u0646\u0627 \u0641\u064a \u063a\u0627\u064a\u0629 \u0627\u0644\u0625\u062a\u0642\u0627\u0646 \u0623\u0646 \u064a\u0643\u0648\u0646 \u063a\u064a\u0631 \u0630\u064a \u0639\u0642\u0644 \u0648\u0644\u0645 \u064a\u0643\u0646 \u0645\u0645\u0643\u0646\u0627 \u0623\u0646 \u064a\u0643\u0648\u0646 \u0627\u0644\u0639\u0627\u0644\u0645 \u0630\u0627 \u0639\u0642\u0644 \u0648\u0644\u064a\u0633\u062a \u0644\u0647 \u0646\u0641\u0633 \u0641\u0644\u0647\u0630\u0647 \u0627\u0644\u0639\u0644\u0629 \u0623\u0631\u0633\u0644 \u0627\u0644\u0628\u0627\u0631\u064a \u062a\u0639\u0627\u0644\u0649 \u0627\u0644\u0646\u0641\u0633 \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0648\u0623\u0633\u0643\u0646\u0647\u0627 \u0641\u064a\u0647 \u062b\u0645 \u0623\u0631\u0633\u0644 \u0646\u0641\u0648\u0633\u0646\u0627 \u0648\u0623\u0633\u0643\u0646\u0647\u0627 \u0641\u064a \u0623\u0628\u062f\u0627\u0646\u0646\u0627 \u0644\u064a\u0643\u0648\u0646 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u062a\u0627\u0645\u0627 \u0643\u0627\u0645\u0644\u0627 \u0648\u0644\u0626\u0644\u0627 \u064a\u0643\u0648\u0646 \u062f\u0648\u0646 \u0630\u0644\u0643 \u0627\u0644\u0639\u0627\u0644\u0645 \u0641\u064a \u0627\u0644\u062a\u0645\u0627\u0645 \u0648\u0627\u0644\u0643\u0645\u0627\u0644 \u0641\u064a\u0646\u0628\u063a\u064a \u0623\u0646 \u064a\u0643\u0648\u0646 \u0641\u064a \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u062d\u0633\u064a \u0645\u0646 \u0623\u062c\u0646\u0627\u0633 \u0627\u0644\u062d\u064a\u0648\u0627\u0646 \u0645\u0627 \u0641\u064a \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0639\u0642\u0644\u064a.<\/p>\n\n\n\n The soul is a noble and blissful substance. It only came to this world due to the act of the good creator. When he created this realm, he sent the soul to it and put it in here so that the realm may be one of intellect. This is because it would not have been necessary if this realm had been perfect, at the peak of perfection, that it would not be one that had intelligence. It would also not be possible that the realm would have been one of intelligence and would not have a soul. Therefore, due to this reason the exalted creator sent the soul to this realm and settled it here. Then, he sent our souls and settled them in our bodies so that this realm would be complete and perfect, so that it would not be less than that realm in completion and perfection. So, there needs to be in the sensible realm different species of animals like what is in this rational realm.[29]<\/a><\/p>\n\n\n\n From the statements of the philosophers is that of Aristotle, who in many places in his book Theologica<\/em>, meaning gnosis of lordship, states this. In one of those places, he states:<\/p>\n\n\n\n \u0627\u0644\u0637\u0628\u064a\u0639\u0629 \u0636\u0631\u0628\u0627\u0646 \u0639\u0642\u0644\u064a\u0629 \u0648\u062d\u0633\u064a\u0629 \u0648\u0627\u0644\u0646\u0641\u0633 \u0625\u0630\u0627 \u0643\u0627\u0646\u062a \u0641\u064a \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0639\u0642\u0644\u064a \u0643\u0627\u0646\u062a \u0623\u0641\u0636\u0644 \u0648\u0623\u0634\u0631\u0641 \u0648\u0625\u0630\u0627 \u0643\u0627\u0646\u062a \u0641\u064a \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u062d\u0633\u064a \u0643\u0627\u0646\u062a \u0623\u062e\u0633 \u0648\u0623\u062f\u0646\u0649 \u0645\u0646 \u0623\u062c\u0644 \u0627\u0644\u062c\u0633\u0645 \u0627\u0644\u0630\u064a \u0635\u0627\u0631\u062a \u0641\u064a\u0647 \u0648\u0627\u0644\u0646\u0641\u0633 \u0648\u0625\u0646 \u0643\u0627\u0646\u062a \u0639\u0642\u0644\u064a\u0629 \u0648\u0645\u0646 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0623\u0639\u0644\u0649 \u0627\u0644\u0639\u0642\u0644\u064a \u0641\u0644\u0627 \u0628\u062f \u0623\u0646 \u064a\u0646\u0627\u0644 \u0645\u0646 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u062d\u0633\u064a \u0634\u064a\u0626\u0627 \u0648\u062a\u0635\u064a\u0631 \u0641\u064a\u0647 \u0644\u0623\u0646 \u0637\u0628\u064a\u0639\u062a\u0647\u0627 \u0645\u062a\u0644\u0627\u062d\u0645\u0629 \u0644\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0639\u0642\u0644\u064a \u0648\u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u062d\u0633\u064a \u0648\u0644\u0627 \u064a\u0646\u0628\u063a\u064a \u0623\u0646 \u062a\u0630\u0645 \u0627\u0644\u0646\u0641\u0633 \u0623\u0648 \u062a\u0644\u0627\u0645 \u0639\u0644\u0649 \u062a\u0631\u0643 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0639\u0642\u0644\u064a \u0648\u0643\u064a\u0646\u0648\u0646\u062a\u0647\u0627 \u0641\u064a \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0644\u0623\u0646\u0647\u0627 \u0645\u0648\u0636\u0648\u0639\u0629 \u0628\u064a\u0646 \u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646 \u062c\u0645\u064a\u0639\u0627 \u0648\u0625\u0646\u0645\u0627 \u0635\u0627\u0631\u062a \u0627\u0644\u0646\u0641\u0633 \u0639\u0644\u0649 \u0647\u0630\u0647 \u0627\u0644\u062d\u0627\u0644 \u0644\u0623\u0646\u0647\u0627 \u0622\u062e\u0631 \u062a\u0644\u0643 \u0627\u0644\u062c\u0648\u0627\u0647\u0631 \u0627\u0644\u0634\u0631\u064a\u0641\u0629 \u0627\u0644\u0625\u0644\u0647\u064a\u0629 \u0648\u0623\u0648\u0644 \u0627\u0644\u062c\u0648\u0627\u0647\u0631 \u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629 \u0627\u0644\u062d\u0633\u064a\u0629 \u0648\u0644\u0645\u0627 \u0635\u0627\u0631\u062a \u0645\u062c\u0627\u0648\u0631\u0629 \u0644\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u062d\u0633\u064a \u0644\u0645 \u062a\u0645\u0633\u0643 \u0639\u0646\u0647 \u0641\u0636\u0627\u0626\u0644\u0647\u0627 \u0628\u0644 \u0641\u0627\u0636\u062a \u0639\u0644\u064a\u0647 \u0642\u0648\u0627\u0647\u0627 \u0648\u0632\u064a\u0646\u062a\u0647 \u0628\u063a\u0627\u064a\u0629 \u0627\u0644\u0632\u064a\u0646\u0629 \u0648\u0631\u0628\u0645\u0627 \u0646\u0627\u0644\u062a \u0645\u0646 \u062e\u0633\u0627\u0633\u062a\u0647\u0627 \u0630\u0644\u0643 \u0625\u0644\u0627 \u0623\u0646 \u064a\u062d\u0630\u0631 \u0648\u064a\u062d\u062a\u0631\u0632.<\/p>\n\n\n\n Nature is of two types, rational and sensible. The soul, when it is in the rational realm, it is superior and nobler, and when it is in the sensible realm, it is inferior and lower due to the body that it has come in. If it is rational, and from the highest rational realm, then it must certainly acquire something from the sensible realm and come to it because its nature is in combat with the rational realm as well as the sensible realm. The soul ought not to be condemned or blamed for leaving the rational realm and its being in this realm because it is placed because both realms. The soul only changed to this state because it is the last of those noble divine substances and the first of the natural sensible substance. When it becomes adjacent to the sensible realm, it does not take from it its virtues. Rather, its own potentialities and adornments of the highest decoration overflow from it. It would also at times attain it due to its inferiority unless it remains cautious and wary.[30]<\/a><\/p>\n\n\n\n In one of those places, he says:<\/p>\n\n\n\n \u0625\u0646 \u0627\u0644\u0646\u0641\u0633 \u0627\u0644\u0634\u0631\u064a\u0641\u0629 \u0648\u0625\u0646 \u062a\u0631\u0643\u062a \u0639\u0627\u0644\u0645\u0647\u0627 \u0627\u0644\u0639\u0627\u0644\u064a\u200c \u0648\u0647\u0628\u0637\u062a \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0633\u0641\u0644\u064a \u0641\u0625\u0646\u0647\u0627 \u0641\u0639\u0644\u062a \u0630\u0644\u0643 \u0628\u0646\u0648\u0639\u200c \u0627\u0633\u062a\u0637\u0627\u0639\u062a\u0647\u0627 \u0648\u0642\u0648\u062a\u0647\u0627 \u0627\u0644\u0639\u0627\u0644\u064a\u0629 \u0644\u064a\u062a\u0635\u0648\u0631 \u0627\u0644\u0625\u0646\u064a\u0629 \u0627\u0644\u062a\u064a \u0628\u0639\u062f\u0647\u0627 \u0648\u0644\u062a\u062f\u0628\u0631\u0647\u0627 \u0648\u0625\u0646 \u0647\u064a \u0623\u0641\u0644\u062a\u062a \u0645\u0646 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0628\u0639\u062f \u062a\u0635\u0648\u064a\u0631\u0647\u0627 \u0648\u062a\u062f\u0628\u064a\u0631\u0647\u0627 \u0625\u064a\u0627\u0647 \u0648\u0635\u0627\u0631\u062a \u0625\u0644\u0649 \u0639\u0627\u0644\u0645\u0647\u0627 \u0633\u0631\u064a\u0639\u0627 \u0644\u0645 \u064a\u0636\u0631\u0647\u0627 \u0647\u0628\u0648\u0637\u0647\u0627 \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0634\u064a\u200c\u0621 \u0628\u0644 \u0627\u0646\u062a\u0641\u0639\u062a \u0628\u0647 \u0648\u0630\u0644\u0643 \u0623\u0646\u0647\u0627 \u0627\u0633\u062a\u0641\u0627\u062f\u062a \u0645\u0646 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0645\u0639\u0631\u0641\u0629 \u0627\u0644\u0634\u064a\u200c\u0621 \u0648\u0639\u0644\u0645\u062a \u0645\u0627 \u0637\u0628\u064a\u0639\u062a\u0647.<\/p>\n\n\n\n The noble soul, even though it left its higher realm and descended to this lower realm, it did so due to a type of its capability and higher power, so that it may conceive of its own realized existence which is after it and is for its ordination. Also, even though it fled from this realm after its conception and ordination of it and went to its own realm quickly, its descent to this realm did not harm it in any manner. Rather, it benefited it, and that is because it got to know from this realm about the recognition of a thing and know its nature.[31]<\/a><\/p>\n\n\n\n In one of those places, Aristotle also says:<\/p>\n\n\n\n \u0625\u0630\u0627 \u0641\u0627\u0631\u0642\u062a \u0627\u0644\u0646\u0641\u0633 \u0627\u0644\u0639\u0642\u0644 \u0648\u0623\u0628\u062a \u0623\u0646 \u064a\u062a\u0635\u0644 \u0628\u0647 \u0648\u0623\u0646 \u064a\u0643\u0648\u0646 \u0647\u064a \u0648\u0647\u0648 \u0648\u0627\u062d\u062f\u0627 \u0627\u0634\u062a\u0627\u0642\u062a\u200c \u0625\u0644\u0649 \u0623\u0646 \u062a\u0646\u0641\u0631\u062f \u0628\u0646\u0641\u0633\u0647\u0627 \u0648\u0623\u0646 \u064a\u0643\u0648\u0646 \u0648\u0627\u0644\u0639\u0642\u0644 \u0627\u062b\u0646\u064a\u0646 \u062b\u0645 \u0627\u0637\u0644\u0639\u062a \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0648\u0623\u0644\u0642\u062a \u0628\u0635\u0631\u0647\u0627 \u0639\u0644\u0649 \u0634\u064a\u200c\u0621 \u0645\u0646 \u0627\u0644\u0623\u0634\u064a\u0627\u0621 \u062f\u0648\u0646 \u0627\u0644\u0639\u0642\u0644 \u0627\u0633\u062a\u0639\u0627\u062f\u062a \u0627\u0644\u0630\u0643\u0631 \u062d\u064a\u0646\u0626\u0630 \u0648\u0635\u0627\u0631\u062a \u0630\u0627\u062a \u0630\u0643\u0631 \u0641\u0625\u0646 \u0630\u0643\u0631\u062a \u0627\u0644\u0623\u0634\u064a\u0627\u0621 \u0627\u0644\u062a\u064a \u0647\u0646\u0627\u0643 \u0644\u0645 \u064a\u0646\u062d\u0637 \u0625\u0644\u0649 \u0647\u0627\u0647\u0646\u0627 \u0648\u0625\u0646 \u0630\u0643\u0631\u062a \u0625\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0633\u0641\u0644\u064a \u0627\u0646\u062d\u0637\u062a \u0645\u0646 \u0630\u0644\u0643 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0634\u0631\u064a\u0641.<\/p>\n\n\n\n When the soul separates from the intellect and denies connecting to it and when it (the soul) and it (the intellect) become one, it yearns to be individualized by itself and that it and the intellect be two. Then, it comes to this realm and its sight falls on something other than the intellect. It starts to reminiscence at that point and start remembering. So, if it remembers the things there (in the higher realm), it does not come down here, and if it remembers things in this lower realm, it comes down from that noble realm.[32]<\/a><\/p>\n\n\n\n From the statements of Aristotle that signify to there being different realms and existences is the same statement of this philosopher in the second part of the Theologica<\/em>. He states:<\/p>\n\n\n\n \u0641\u0646\u0631\u064a\u062f \u0627\u0644\u0622\u0646 \u0623\u0646 \u0646\u0630\u0643\u0631 \u0627\u0644\u0639\u0644\u0629 \u0627\u0644\u062a\u064a \u0628\u0647\u0627 \u0648\u0642\u0639\u062a \u0627\u0644\u0623\u0633\u0627\u0645\u064a \u0627\u0644\u0645\u062e\u062a\u0644\u0641\u0629 \u0639\u0644\u0649 \u0627\u0644\u0646\u0641\u0633 \u0648\u0644\u0632\u0645\u0647\u0627 \u0645\u0627 \u064a\u0644\u0632\u0645 \u0627\u0644\u0634\u064a\u200c\u0621 \u0627\u0644\u0645\u062a\u062c\u0632\u064a \u0627\u0644\u0645\u0646\u0642\u0633\u0645 \u0627\u0644\u0630\u0627\u062a \u0641\u064a\u0646\u0628\u063a\u064a \u0623\u0646 \u064a\u0639\u0644\u0645 \u0647\u0644 \u062a\u062a\u062c\u0632\u0649 \u0627\u0644\u0646\u0641\u0633 \u0623\u0645 \u0644\u0627 \u062a\u062a\u062c\u0632\u0649 \u0641\u0625\u0646 \u0643\u0627\u0646\u062a \u062a\u062a\u062c\u0632\u0649 \u0641\u0647\u0644 \u062a\u062a\u062c\u0632\u0649 \u0628\u0630\u0627\u062a\u0647\u0627 \u0623\u0645 \u0628\u0639\u0631\u0636 \u0648\u0625\u0630\u0627 \u0643\u0627\u0646\u062a \u0644\u0627 \u062a\u062a\u062c\u0632\u0649 \u0641\u0628\u0630\u0627\u062a\u0647\u0627 \u0644\u0627 \u062a\u062a\u062c\u0632\u0649 \u0623\u0645 \u0628\u0639\u0631\u0636 \u0641\u0646\u0642\u0648\u0644 \u0625\u0646 \u0627\u0644\u0646\u0641\u0633 \u062a\u062a\u062c\u0632\u0649 \u0628\u0639\u0631\u0636 \u0648\u0630\u0644\u0643 \u0623\u0646\u0647\u0627 \u0625\u0630\u0627 \u0643\u0627\u0646\u062a \u0641\u064a \u0627\u0644\u062c\u0633\u0645 \u0641\u0642\u0628\u0644\u062a \u0627\u0644\u062a\u062c\u0632\u0626\u0629 \u0628\u062a\u062c\u0632\u064a \u0627\u0644\u062c\u0633\u0645 \u0643\u0642\u0648\u0644\u0643 \u0625\u0646 \u0627\u0644\u062c\u0632\u0621 \u0627\u0644\u0645\u062a\u0641\u0643\u0631 \u063a\u064a\u0631 \u0627\u0644\u062c\u0632\u0621 \u0627\u0644\u0628\u0647\u064a\u0645\u064a \u0648\u062c\u0632\u0624\u0647\u0627 \u0627\u0644\u0634\u0647\u0648\u0627\u0646\u064a \u063a\u064a\u0631 \u062c\u0632\u0626\u0647\u0627 \u0627\u0644\u063a\u0636\u0628\u064a \u0641\u0627\u0644\u0646\u0641\u0633 \u0625\u0646\u0645\u0627 \u062a\u0642\u0628\u0644 \u0627\u0644\u062a\u062c\u0632\u0626\u0629 \u0628\u0639\u0631\u0636 \u0644\u0627 \u0628\u0630\u0627\u062a\u0647\u0627 \u0648\u0625\u0630\u0627 \u0642\u0644\u0646\u0627 \u0625\u0646 \u0627\u0644\u0646\u0641\u0633 \u0644\u0627 \u062a\u062a\u062c\u0632\u0649 \u0641\u0625\u0646\u0645\u0627 \u0646\u0642\u0648\u0644 \u0630\u0644\u0643 \u0628\u0642\u0648\u0644 \u0645\u0631\u0633\u0644 \u0630\u0627\u062a\u064a \u0648\u0625\u0630\u0627 \u0642\u0644\u0646\u0627 \u0625\u0646\u0647\u0627 \u062a\u0642\u0628\u0644 \u0627\u0644\u062a\u062c\u0632\u0626\u0629 \u0641\u0625\u0646\u0645\u0627 \u0646\u0642\u0648\u0644 \u0630\u0644\u0643 \u0628\u0642\u0648\u0644 \u0645\u0636\u0627\u0641 \u0639\u0631\u0636\u064a \u0648\u0630\u0644\u0643 \u0623\u0646\u0627 \u0625\u0630\u0627 \u0631\u0623\u064a\u0646\u0627 \u0637\u0628\u064a\u0639\u0629 \u0627\u0644\u0623\u062c\u0633\u0627\u0645 \u062a\u062d\u062a\u0627\u062c \u0625\u0644\u0649 \u0627\u0644\u0646\u0641\u0633 \u0644\u062a\u0643\u0648\u0646 \u062d\u064a\u0629 \u0648\u0627\u0644\u062c\u0633\u0645 \u064a\u062d\u062a\u0627\u062c \u0625\u0644\u0649 \u0627\u0644\u0646\u0641\u0633 \u0644\u062a\u0643\u0648\u0646 \u0645\u0646\u0628\u062b\u0629 \u0641\u064a \u062c\u0645\u064a\u0639 \u0623\u062c\u0632\u0627\u0626\u0647 \u0627\u0646\u062a\u0647\u0649<\/p>\n\n\n\n So, now we wish to mention the cause due to which different names are used for the soul and things attach to it the way they would to something capable of separation and division in essence. So, it should be known whether the soul is divisible or indivisible. If it is divisible, then is it divisible in its essence or in its accident? If it is indivisible, then would it be indivisible with its essence or its accident? We say that the soul is divisible in its accident, and that is because if it is in a body, it accepts division with the division of the body, just as you would say that the thoughtful part is not the same as the bestial part, and the sensual part of the soul is not the same as the part of anger. So, the soul accepts division in accident only and not in essence. If we were to say that the soul is indivisible, we are merely saying that due to an essentially sent statement. If we are to say that it is divisible then we only say that due to an addition accidental statement. This is because we see the nature of bodies needing the soul to be alive, and the body needing the soul to be spread in all its parts. End quote.[33]<\/a><\/p>\n\n\n\n It is evident from these words that for the soul there is an aspect of existence that does not occupy space, neither essentially nor accidentally. This is the rational existence of the soul. There is an aspect of the soul that occupies space accidentally. It is apparent that the natural existence that occupies space is not the same as the rational existence that does not occupy space. It should not remain hidden or concealed that the custom of the ancient philosophers, by following the great prophets, is that they would construct their noble words based on symbols, indications, and metaphors to protect of the common good and for wisdom, as well as to be kind to the weak intellects and souls which are crooked and miscomprehend them. Thus, that which has come in their words that the soul made a mistake in the holy realm and escaped from the anger and displeasure of God by descending. Even though the ancient philosophers and their likes knew that the appearance of a mistake and the committing of disobedience in the holy realm is inconceivable. Thus, what they want by a mistake of the soul is its aspect of contingency (jihat-i-imk\u0101n\u012byyah<\/em>)[34]<\/a>, and the aspect of the obtaining of the soul from its inception, and the aspect of the defect of the soul which necessitates its attachment to the body, and its being potential. Therefore, the natural crime of the soul is the defect of its substance, and what is meant by the descent of the soul is the emanation of the soul from the immaterial intellect with attachment to the body. What is meant by fleeing from God\u2019s displeasure is its natural yearning towards the ordination of the body due to the passionate love of the soul to perfect its own self so that this substantial defect of the soul would be removed by the perfection of its substantial immaterial existence.<\/p>\n\n\n\n [1]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 343.<\/p>\n\n\n\n [2]<\/a> This is because knowledge itself is simple (\u0628\u0633\u064a\u0637) and not composed (\u0645\u0631\u0643\u0628), and anything simple cannot be divided further.<\/p>\n\n\n\n [3]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 343.<\/p>\n\n\n\n [4]<\/a> Category here refers to Aristotle\u2019s ten categories (\u0627\u0644\u0645\u0642\u0648\u0644\u0627\u062a \u0627\u0644\u0639\u0634\u0631) in Arabic, which are: (1) substance (\u0627\u0644\u062c\u0648\u0647\u0631); (2) quantity (\u0627\u0644\u0643\u0645); (3) quality (\u0627\u0644\u0643\u064a\u0641); (4) relatives (\u0627\u0644\u0625\u0636\u0627\u0641\u0629); (5) somewhere (\u0627\u0644\u0645\u0643\u0627\u0646); (6) sometime (\u0627\u0644\u0632\u0645\u0627\u0646); (7) being in a position (\u0627\u0644\u0648\u0636\u0639); (8) having (\u0627\u0644\u0645\u0650\u0644\u0643); (9) acting (\u0627\u0644\u0641\u0639\u0644); and (10) being acted upon (\u0627\u0644\u0625\u0646\u0641\u0639\u0627\u0644).<\/p>\n\n\n\n [5]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 343.<\/p>\n\n\n\n [6]<\/a> Ibid, 346.<\/p>\n\n\n\n [7]<\/a> The text has the word \u064a\u0645\u062a\u0627\u0632 instead of \u062a\u0645\u062a\u0627\u0632, but referring back to the book being quoted, I included the word \u062a\u0645\u062a\u0627\u0632 since it would linguistically make sense and is the correct word here.<\/p>\n\n\n\n [8]<\/a> \u1e24ikmat al-Ishr\u0101q, p. 119<\/p>\n\n\n\n [9]<\/a> This text is not found within the sources of \u1e25ad\u012bth. However, the first part is found within the sources where the sixth Im\u0101m says \u0646\u062d\u0646 \u0627\u0644\u0633\u0627\u0628\u0642\u0648\u0646, we are the forerunners. See: Ba\u1e63\u0101\u02beir al-Daraj\u0101t, p. 83, Kam\u0101l al-D\u012bn, vol. 1, p. 206, and al-Am\u0101l\u012b by al-\u1e6c\u016bs\u012b, no. 1354.<\/p>\n\n\n\n [10]<\/a> Man\u0101qib Ibn Shahr \u0100sh\u016bb, vol. 1, pp. 183 \u2013 184.<\/p>\n\n\n\n [11]<\/a> All this part can be found in Mull\u0101 \u1e62adr\u0101\u2019s Four Asf\u0101r<\/em>. See: Al-Asf\u0101r al-Arba\u02bfah, vol. 8, pp. 354 \u2013 355.<\/p>\n\n\n\n [12]<\/a> Al-K\u0101f\u012b, vol. 8, p. 177, Man L\u0101 Ya\u1e25\u1e0duruhu al-Faq\u012bh, no. 5821. Something similar is found in Sunn\u012b sources, see: \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, no. 3495 & 3496 and \u1e62a\u1e25\u012b\u1e25 Muslim, no. 2638 as well as many other sources.<\/p>\n\n\n\n [13]<\/a> Al-\u02bfIlm wa al-\u1e24ikmah f\u012b al-Kit\u0101b wa al-Sunnah, p. 283, Shar\u1e25 Ris\u0101lat al-\u1e24uq\u016bq, p. 88. The wording in the first reference states \u0639\u0644\u0645 instead of \u0639\u0631\u0641. However, this report is not in any of the books of \u1e25ad\u012bth.<\/p>\n\n\n\n [14]<\/a> Nahj al-Bal\u0101gha, vol. 2, p. 44, Sermon no. 154.<\/p>\n\n\n\n [15]<\/a> This saying is found in later works attributed to Im\u0101m al-\u1e62\u0101diq (as). See: J\u0101mi\u02bf al-Sa\u02bf\u0101d\u0101t, vol. 1, p. 180, Tafs\u012br al-A\u1e63f\u0101, vol. 1, p. 92 etc.<\/p>\n\n\n\n [16]<\/a> Aristotle is known as the first teacher (\u0627\u0644\u0645\u0639\u0644\u0645 \u0627\u0644\u0623\u0648\u0644) by the Arabs, with al-Far\u0101b\u012b being known as the second teacher (\u0627\u0644\u0645\u0639\u0644\u0645 \u0627\u0644\u062b\u0627\u0646\u064a), and M\u012br D\u0101m\u0101d, the teacher of Mull\u0101 \u1e62adr\u0101, being called the third teacher (\u0627\u0644\u0645\u0639\u0644\u0645 \u0627\u0644\u062b\u0627\u0644\u062b).<\/p>\n\n\n\n [17]<\/a> The book Theologica<\/em> was misattributed to Aristotle by the early Islamic philosophers. Some academics described the author as pseudo-Aristotle. We now know that the book is actually by Plotinus, although the philosophers still attribute it to Aristotle in respect of the tradition of ancient authorities. The work by Plotinus is called the Enneads<\/em>, and he is referred to as by the title of Greek Shaykh (\u0627\u0644\u0634\u064a\u062e \u0627\u0644\u064a\u0648\u0646\u0627\u0646\u064a) by the Islamic philosophers.<\/p>\n\n\n\n [18]<\/a> The closest passage to this is found in the Enneads<\/em>, see: Enneads<\/em>, IV.8.6.25-35: \u201cThus, in sum, the soul, a divine being and a dweller in the loftier realms, has entered body; it is a god, a later phase of the divine: but, under stress of its powers and of its tendency to bring order to its next lower, it penetrates to this sphere in a voluntary plunge: if it turns back quickly, all is well; it will have taken no hurt by acquiring the knowledge of evil and coming to understand what sin is, by bringing its forces into manifest play, by exhibiting those activities and productions which, remaining merely potential in the unembodied, might as well never have been even there, if destined never to come into actuality, so that the soul itself would never have known that suppressed and inhibited total. The act reveals the power, a power hidden, and we might almost say obliterated or nonexistent, unless at some moment it became effective: in the world as it is, the richness of the outer stirs us all to the wonder of the inner whose greatness is displayed in acts so splendid.<\/em>\u201d The Arabic is taken from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, pp. 356 \u2013 357.<\/p>\n\n\n\n [19]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 358.<\/p>\n\n\n\n [20]<\/a> Ibid.<\/p>\n\n\n\n [21]<\/a> A way of saying \u2018God forbid\u2019 in an Islamic\/Muslim context.<\/p>\n\n\n\n [22]<\/a> The following footnote is from the original book:<\/p>\n\n\n\n The reason for dependence is due to essential contingency (\u0625\u0645\u0643\u0627\u0646 \u0630\u0627\u062a\u064a), which does not get removed from the contingent existence in the state of existence and non-existence. This dependency is called need (faqr<\/em>), and need necessitates the darkness of man\u2019s face. This is why one of the Gnostics expressed the dependency on a maker with being dark faced. A poem:<\/p>\n\n\n\n \u0633\u06cc\u0627\u0647 \u0631\u0648\u06cc \u0627\u0632 \u0645\u0645\u06a9\u0646 \u062f\u0631 \u062f\u0648 \u0639\u0627\u0644\u0645 \u062c\u062f\u0627 \u0647\u0631\u06af\u0632 \u0646\u0634\u062f<\/p>\n\n\n\n Being of a dark face in both worlds, was not separated from the contingent being.<\/p>\n\n\n\n And God knows best.<\/p>\n\n\n\n [23]<\/a> \u02bfAw\u0101l\u012b al-Li\u02be\u0101l\u012b, vol. 4, p. 106. A report of different wording but similar meaning is found in certain Sunn\u012b sources, refer to: \u1e62a\u1e25\u012b\u1e25 Muslim, no. 179 & Sunan Ibn M\u0101jah, no. 196. There are other narrations which mention the veils of All\u0101h, and the numbers vary depending on the report. See, for example: al-K\u0101f\u012b, vol. 1, p. 98 & al-Taw\u1e25\u012bd, p. 108. Some reports mention the Prophet (\u1e63) asking Gabriel if he had seen God, to which he replies that between him, and God are seventy veils of light or fire. If he were to see the nearest one of them, he would be burnt. See: al-Mu\u02bfjam al-Awsa\u1e6d, no. 6407. The report has been called weak by al-Alb\u0101n\u012b. Refer to: \u1e0ca\u02bf\u012bf al-J\u0101mi\u02bf al-\u1e62agh\u012br, no. 3219.<\/p>\n\n\n\n [24]<\/a> Empedocles (\u0627\u0646\u0628\u0627\u0630\u0642\u0644\u0633) was a presocratic philosophers who, like Pythagoras, believed in the transmigration of souls or reincarnation.<\/p>\n\n\n\n [25]<\/a> His writings survive in The<\/em> Fragments of Empedocles<\/em>. The quote mentioned from Empedocles in Arabic is known to be his doctrine, and the closest passage I could find was in The<\/em> Fragments of Empedocles<\/em>, p. 55. The Arabic text cited by the author is from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 360.<\/p>\n\n\n\n [26]<\/a> Found in Plato\u2019s work Phaedrus<\/em> 246 a-c: \u201cWe will liken the soul to the composite nature of a pair of winged horses and a charioteer. Now the horses and charioteers of the gods are all good and of good descent, but those of other races are mixed; and first the charioteer of the human soul drives a pair, and secondly one of the horses is noble and of noble breed, but the other quite the opposite in breed and character. Therefore, in our case the driving is necessarily difficult and troublesome. Now we must try to tell why a living being is called mortal or immortal. Soul, considered collectively, has the care of all that which is soulless, and it traverses the whole heaven, appearing sometimes in one form and sometimes in another; now when it is perfect. and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal.\u201d<\/em> The Arabic is from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 360.<\/p>\n\n\n\n [27]<\/a> The text has the word \u064a\u062c\u0627\u0632\u0649, but the source it is quoting, that being the four Asf\u0101r<\/em> who then quotes Plato, has the word \u062a\u062c\u0627\u0632\u0649, which is the feminine, since the soul (\u0627\u0644\u0646\u0641\u0633) is a feminine word in Arabic. Thus, I have included the sentence was found in the work being cited.<\/p>\n\n\n\n [28]<\/a> This view is found throughout Plato\u2019s Timaeus<\/em>, the closest passage I could find was Timaeus<\/em> 41 d. The Arabic is taken from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 360.<\/p>\n\n\n\n [29]<\/a> Found in Plato\u2019s Timaeus<\/em>, 30 a-d: \u201cFor God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible, none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God. This being established, we must declare that which comes next in order. In the semblance of which of the living Creatures did the Constructor of the cosmos construct it? We shall not deign to accept any of those which belong by nature to the category of \u201cparts\u201d; for nothing that resembles the imperfect would ever become fair. But we shall affirm that the Cosmos, more than aught else, resembles most closely that Living Creature of which all other living creatures, severally and generically, are portions. For that Living Creature embraces and contains within itself all the intelligible Living Creatures, just as this Universe contains us and all the other visible living creatures that have been fashioned. For since God desired to make it resemble most closely that intelligible Creature which is fairest of all and in all ways most perfect, He constructed it as a Living Creature, one and visible, containing within itself all the living creatures which are by nature akin to itself<\/em>.\u201d The Arabic is taken from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, pp. 360 \u2013 361.<\/p>\n\n\n\n [30]<\/a> The closest passages can be found in the Enneads<\/em> of Plotinus, in The Fourth Ennead, Second Tractate: \u201cIn that allocation we were distinguishing things as they fall under the Intellectual or the sensible, and we placed the soul in the former class; now, taking its membership of the Intellectual for granted, we must investigate by another path the more specific characteristics of its nature\u2026\u201d The Arabic is taken from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 361.<\/p>\n\n\n\n [31]<\/a> The closest passage to this is in the Enneads<\/em>, IV.8.6.25-35: \u201cbut, under stress of its powers and of its tendency to bring order to its next lower, it penetrates to this sphere in a voluntary plunge: if it turns back quickly, all is well; it will have taken no hurt by acquiring the knowledge of evil and coming to understand what sin is, by bringing its forces into manifest play<\/em>.\u201d The Arabic is taken from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, pp. 361 \u2013 362.<\/p>\n\n\n\n [32]<\/a> See Plotinus\u2019 Enneads<\/em>, Fourth Tractate, Problems of the soul, \u201cBut it leaves that conjunction; it cannot suffer that unity; it falls in love with its own powers and possessions, and desires to stand apart; it leans outward so to speak: then, it appears to acquire a memory of itself.<\/em>\u201d The Arabic is taken from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 362.<\/p>\n\n\n\n [33]<\/a> Refer to Plotinus\u2019 Enneads<\/em>, The Fourth Ennead, Third Tractate, 19: \u201cThus the indivisible phase of the soul stands distinct from the divisible; they do not form a unity, but, on the contrary, a whole consisting of parts, each part a self-standing thing having its own peculiar virtue. None the less, if that phase which becomes divisible in body holds indivisibility by communication from the superior power, then this one same thing [the soul in body] may be at once indivisible and divisible; it will be, as it were, a blend, a thing made up of its own divisible self with, in addition, the quality that it derives from above itself<\/em>.\u201d The Arabic is taken from Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 363.<\/p>\n\n\n\n [34]<\/a> This may be applied to the story of Adam (as). He did not commit a mistake, but his mistake, or the mistake that all beings have is their inherent contingency and need for God, which is a blemish and defect imprinted in them that causes their downfall and forces them to come back up to him.<\/p>\n<\/div>\n\n\n\n \u0641\u0635\u0644 \u062b\u0627\u0644\u062b<\/strong><\/p>\n\n\n\n \u062f\u0631 \u0627\u0642\u0648\u0627\u0644 \u062d\u06a9\u0645\u0627\u0621 \u0648 \u0645\u062a\u0645\u0633\u06a9\u0627\u062a \u0642\u0648\u0645 \u062f\u0631 \u0628\u0627\u0628 \u062d\u062f\u0648\u062b \u0646\u0641\u0633 \u0648 \u0642\u062f\u0645 \u0646\u0641\u0633 \u0648 \u062a\u0632\u0626\u064a\u0641 \u0627\u0642\u0648\u0627\u0644 \u0627\u064a\u0634\u0627\u0646 \u0628\u062f\u0627\u0646\u06a9\u0647 \u0627\u064a\u0646 \u0645\u0633\u0626\u0644\u0647 \u062f\u0642\u064a\u0642\u06c0 \u0627\u0644\u0645\u0633\u0644\u06a9 \u0648 \u0628\u0639\u064a\u062f\u06c0 \u0627\u0644\u063a\u0648\u0631 \u0627\u0633\u062a \u0644\u0647\u0630\u0627 \u0645\u0627 \u0628\u064a\u0646 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