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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 6114A reminder of admonishment (dhikr tanb\u012bh\u012b<\/em>):<\/p>\n\n\n\n Know that the Sh\u012br\u0101z\u012b scholar, the commentator on \u1e24ikmat al-Ishr\u0101q<\/em>, has weakened the arguments of Shaykh al-Ishr\u0101q<\/em> on negating eternity of the souls and their prior existence before the bodies in the book \u1e24ikmat al-Ishr\u0101q<\/em> and has said that all these arguments are persuasive since they are based on disproving reincarnation. Moreover, the previously mentioned commentator has asserted that the belief in reincarnation is a strong one, rather it is the truth that the dignified philosophers from the ancients such as Plato and others had believed in it. The teacher of the teachers, the leader of the philosophers and theosophists, has mentioned in his footnotes on \u1e24ikmat al-Ishr\u0101q<\/em> since he believed in the invalidity of reincarnation and has explained the words of Plato and other ancients who were misunderstood and misinterpreted by some people. Thus, soon in the discussion on negating reincarnation, its explanation will soon come. The discussions and arguments of this Shaykh<\/em>, the mention of which would elongate our discourse, are deranged due to many reasons and he has distorted them. Moreover, the Sh\u012br\u0101z\u012b scholar, in his commentary on \u1e24ikmat al-Ishr\u0101q<\/em>, mentions after this:<\/p>\n\n\n\n \u0648\u0630\u0647\u0628 \u0623\u0641\u0644\u0627\u0637\u0648\u0646 \u0625\u0644\u0649 \u0642\u062f\u0645 \u0627\u0644\u0646\u0651\u0641\u0648\u0633. \u0648\u0647\u0648 \u0627\u0644\u062d\u0642\u0651 \u0627\u0644\u0651\u0630\u064a \u0644\u0627 \u064a\u0623\u062a\u064a\u0647 \u0627\u0644\u0628\u0627\u0637\u0644 \u0645\u0646 \u0628\u064a\u0646 \u064a\u062f\u064a\u0647 \u0648\u0644\u0627 \u0645\u0646 \u062e\u0644\u0642\u0647\u060c \u0644\u0642\u0648\u0644\u0647 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0651\u0644\u0627\u0645: \u00ab\u0627\u0644\u0623\u0631\u0648\u0627\u062d \u062c\u0646\u0648\u062f \u0645\u062c\u0646\u0651\u062f\u0629\u060c \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\u00bb\u060c \u0648\u0642\u0648\u0644\u0647 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645: \u00ab\u062e\u0644\u0642 \u0627\u0644\u0644\u0651\u0647 \u0627\u0644\u0623\u0631\u0648\u0627\u062d \u0642\u0628\u0644 \u0627\u0644\u0623\u062c\u0633\u0627\u062f \u0628\u0623\u0644\u0641\u0649 \u0639\u0627\u0645\u00bb. \u0648\u0625\u0646\u0651\u0645\u0627 \u0642\u064a\u0651\u062f\u0647 \u0628\u0623\u0644\u0641\u0649 \u0639\u0627\u0645 \u062a\u0642\u0631\u064a\u0628\u0627 \u0625\u0644\u0649 \u0627\u0641\u0647\u0627\u0645 \u0627\u0644\u0639\u0648\u0627\u0645\u0651\u060c \u0648\u0625\u0644\u0627\u0651 \u0641\u0644\u064a\u0633\u062a \u0642\u0628\u0644\u064a\u0651\u0629 \u0627\u0644\u0646\u0651\u0641\u0633 \u0639\u0644\u0649 \u0627\u0644\u0628\u062f\u0646 \u0645\u062a\u0642\u062f\u0651\u0631\u0629 \u0648\u0645\u062d\u062f\u0648\u062f\u0629\u060c \u0628\u0644 \u0647\u0649 \u063a\u064a\u0631 \u0645\u062a\u0646\u0627\u0647\u064a\u0629\u060c \u0644\u0642\u062f\u0645\u0647\u0627 \u0648\u062d\u062f\u0648\u062b\u0647. \u0625\u0646\u062a\u0647\u0649<\/p>\n\n\n\n Plato went with the view of the souls being eternal, and this is the truth to which no falsehood approach in front or behind it, due to the Prophet\u2019s statement, \u201csouls are like recruited troops. Those who familiarize with each other develop affinity, and those who remain unfamiliar differ.\u201d Also, due to His statement, peace be upon him, \u201cAll\u0101h created the souls two thousand years before the bodies.\u201d He only restricted it to two thousand years to make the laity understand it, otherwise there is no priority for the soul over the body that is determined or limited. Rather, it is unlimited, due to its eternity and the body\u2019s origination. End quote.[1]<\/a><\/p>\n\n\n\n The statements of the teacher of teachers on this are that he states in reply that if what Plato meant by the eternity of the souls is that<\/p>\n\n\n\n \u0646\u0641\u0633 \u0628\u0645\u0627 \u0647\u064a \u0646\u0641\u0648\u0633<\/p>\n\n\n\n Souls, in them being souls.<\/p>\n\n\n\n Are multiple and eternal, just as the Sh\u012br\u0101z\u012b scholar has thought, it would entail strong impossibilities. One of them being the suspension (ta\u02bf\u1e6d\u012bl<\/em>) of the souls in an unlimited time from the souls controlling and ordaining the body. Despite this, it is known that this relation of the soul is not accidental such as the relation of fatherhood and prophethood, and such as the relation of the captain with the boat, or such as the relation of the lord of the house with the house. If this is the case then the demise and return of the relation of the soul would be possible, even though a person in himself remains as he is. Rather, the soul\u2019s relation is like that of matter and form and other entailed realities that are related, such that in a particular existence, they are of such a type that their relation becomes necessary, such as (the relation of) creativity and divinity for the creator of the world. This is because his essence is described by his essence, with creativity and divinity and so on. Therefore, the soul, so long as it is a soul, has a relational existence. So, when it reaches completion in its own existence and becomes an intellect, its existence changes and it changes into an existence of the hereafter (ukhraw\u012b<\/em>).<\/p>\n\n\n\n \u0648\u064e\u064a\u064e\u0646\u0642\u064e\u0644\u0650\u0628\u064f \u0625\u0650\u0644\u064e\u0649\u0670 \u0623\u064e\u0647\u0652\u0644\u0650\u0647\u0650 \u0645\u064e\u0633\u0652\u0631\u064f\u0648\u0631\u064b\u0627 \u200e\ufd3f\u0627\u0644\u0625\u0646\u0634\u0642\u0627\u0642: \u0669\ufd3e\u200f<\/p>\n\n\n\n And he returns to his family in happiness. [84:9]<\/p>\n\n\n\n And if the existence of its soul is presumed to be eternal, it would entail suspension, and suspension is impossible. From the impossibilities is the entailment of multiplicity in the individuals of one type without matter which accepts being acted upon and without any accidental distinctions, which is impossible. From the impossibilities is the existence of unlimited aspects in actuality in the rational starting point where the highest starting point is tarnished (munthalim<\/em>) by it.<\/p>\n\n\n\n \u0625\u0644\u0649 \u063a\u064a\u0631 \u0630\u0644\u0643 \u0645\u0646 \u0627\u0644\u0645\u062d\u0627\u0644\u0627\u062a \u0627\u0644\u0644\u0627\u0632\u0645\u0629 \u0639\u0644\u0649 \u0627\u0644\u0642\u0648\u0644 \u0628\u0644\u0627 \u062a\u0646\u0627\u0647\u064a \u0627\u0644\u0646\u0641\u0648\u0633 \u0627\u0644\u0645\u0641\u0627\u0631\u0642\u0629 \u0641\u064a \u0627\u0644\u0623\u0632\u0644<\/p>\n\n\n\n And so on from the entailed impossibilities on the belief in the unlimitedness of the immaterial souls in eternity.[2]<\/a><\/p>\n\n\n\n Moreover, on the belief in the limitedness of the eternal souls, it would entail reincarnation. Likewise, most of the corruptions (maf\u0101sid<\/em>) mentioned above as well as the general attribution of believing in the eternity of the souls in them being souls has been fabricated and lied against their great philosopher the Godly Plato, who is of the greatest of the ancients. This is because they believe in the origination of the world and the renewal of nature and wiping off (duth\u016br<\/em>) of nature and the flowing (sayal\u0101n<\/em>) of bodies as well as their demise (zaw\u0101l<\/em>) and deterioration (i<\/em>\u1e0d<\/em>mi\u1e25l\u0101l<\/em>) as it becomes manifest from their cited statements. But if what is meant is that there is a rational beginning for the souls, and it is prior to the relational beginning, then the eternity of the souls in them being souls is not entailed, and nor is the reincarnation of the souls and their transmigration in the bodies. Hence, the reports indicating the priority of the souls are considered the way we have considered them. Moreover, the Sh\u012br\u0101z\u012b scholar says in the commentary of \u1e24ikmat al-Ishr\u0101q<\/em> in the discussion on the eternity of the souls:<\/p>\n\n\n\n \u0648\u062a\u0645\u0633\u0651\u0643 \u0623\u0641\u0644\u0627\u0637\u0648\u0646 \u0641\u0649 \u0627\u0644\u0627\u062d\u062a\u062c\u0627\u062c \u0639\u0644\u064a\u0647: \u0628\u0623\u0646 \u0639\u0644\u0651\u0629 \u0648\u062c\u0648\u062f \u0627\u0644\u0646\u0651\u0641\u0633 \u0625\u0646 \u0643\u0627\u0646\u062a \u0645\u0648\u062c\u0648\u062f\u0629 \u0628\u062a\u0645\u0627\u0645\u0647\u0627 \u0642\u0628\u0644 \u0627\u0644\u0628\u062f\u0646 \u0627\u0644\u0635\u0651\u0627\u0644\u062d \u0644\u062a\u062f\u0628\u064a\u0631\u0647\u0627\u060c \u0641\u062a\u0648\u062c\u062f \u0642\u0628\u0644\u0647\u060c \u0644\u0627\u0633\u062a\u062d\u0627\u0644\u0629 \u062a\u062e\u0644\u0651\u0641 \u0627\u0644\u0645\u0639\u0644\u0648\u0644 \u0639\u0646 \u0627\u0644\u0639\u0644\u0651\u0629 \u0627\u0644\u062a\u0651\u0627\u0645\u0651\u0629 \u0648\u0625\u0646 \u0644\u0645 \u062a\u0643\u0646 \u0645\u0648\u062c\u0648\u062f\u0629 \u0628\u062a\u0645\u0627\u0645\u0647\u0627 \u0642\u0628\u0644 \u0627\u0644\u0628\u062f\u0646\u060c \u0628\u0644 \u062a\u062a\u0645\u0651 \u0628\u0647 \u062a\u0648\u0642\u0651\u0641 \u0648\u062c\u0648\u062f\u0647\u0627 \u0639\u0644\u064a\u0647\u060c \u0644\u0643\u0648\u0646\u0647 \u0639\u0644\u0649 \u0647\u0630\u0647 \u0627\u0644\u062a\u0651\u0642\u062f\u064a\u0631 \u062c\u0632\u0621 \u0648\u062c\u0648\u062f\u0647\u0627 \u0623\u0648 \u0634\u0631\u0637\u0647\u0627\u060c \u0644\u0643\u0646\u0651\u0647\u0627 \u0644\u0627 \u062a\u062a\u0648\u0642\u0641 \u0639\u0644\u064a\u0647\u060c \u0648\u0625\u0644\u0627\u0651 \u0648\u062c\u0628 \u0628\u0637\u0644\u0627\u0646\u0647\u0627 \u0628\u0628\u0637\u0644\u0627\u0646\u0647. \u0644\u0643\u0646\u0651\u0647\u0627 \u0644\u0627 \u062a\u0628\u0637\u0644 \u0628\u0628\u0637\u0644\u0627\u0646\u0647\u060c \u0644\u0644\u0628\u0631\u0627\u0647\u064a\u0646 \u0627\u0644\u062f\u0651\u0627\u0644\u0651\u0629 \u0639\u0644\u0649 \u0628\u0642\u0627\u0626\u0647\u0627 \u0628\u0628\u0642\u0627\u0621 \u0639\u0644\u0651\u062a\u0647\u0627 \u0627\u0644\u0641\u064a\u0651\u0627\u0636\u0629. \u0648\u0623\u062e\u0635\u0631\u0647\u0627 \u0623\u0646\u0651\u0647\u0627 \u063a\u064a\u0631 \u0645\u0646\u0637\u0628\u0639\u0629 \u0641\u0649 \u0627\u0644\u062c\u0633\u0645\u060c \u0628\u0644 \u0647\u0649 \u0630\u0627\u062a \u0622\u0644\u0629 \u0628\u0647. \u0641\u0625\u0630\u0627 \u062e\u0631\u062c \u0627\u0644\u062c\u0633\u0645 \u0628\u0627\u0644\u0645\u0648\u062a \u0639\u0646 \u0635\u0644\u0627\u062d\u064a\u0629 \u0623\u0646 \u064a\u0643\u0648\u0646 \u0622\u0644\u0629 \u0644\u0647\u060c \u0641\u0644\u0627 \u064a\u0636\u0631\u0651 \u062e\u0631\u0648\u062c\u0647 \u0639\u0646 \u0630\u0644\u0643 \u062c\u0648\u0647\u0631\u0647\u0627\u060c \u0628\u0644 \u0644\u0627 \u062a\u0632\u0627\u0644 \u0628\u0627\u0642\u064a\u0651\u0629 \u0628\u0628\u0642\u0627\u0621 \u0627\u0644\u0639\u0642\u0644 \u0627\u0644\u0645\u0641\u064a\u062f \u0644\u0648\u062c\u0648\u062f\u0647\u0627 \u0627\u0644\u0651\u0630\u064a \u0647\u0648 \u0645\u0645\u062a\u0646\u0639 \u0627\u0644\u062a\u0651\u063a\u064a\u0651\u0631 \u0641\u0636\u0644\u0627 \u0639\u0646 \u0627\u0644\u0639\u062f\u0645 \u0643\u0645\u0627 \u0639\u0631\u0641\u062a. \u0648\u0625\u0630\u0627 \u0643\u0627\u0646 \u0643\u0630\u0644\u0643 \u0641\u064a\u062c\u0628 \u0648\u062c\u0648\u062f\u0647\u0627 \u0642\u0628\u0644 \u0627\u0644\u0628\u062f\u0646 \u0627\u0644\u0635\u0651\u0627\u0644\u062d \u0644\u062a\u062f\u0628\u064a\u0631\u0647\u0627. \u0648\u0639\u0644\u0649 \u0647\u0630\u0627 \u0644\u0627 \u064a\u0643\u0648\u0646 \u0627\u0644\u0628\u062f\u0646 \u0634\u0631\u0637\u0627 \u0644\u0648\u062c\u0648\u062f\u0647\u0627\u060c \u0628\u0644 \u0644\u062a\u0635\u0631\u0651\u0641\u0647\u0627 \u0641\u064a\u0647\u060c \u0641\u064a\u0643\u0648\u0646 \u0627\u0644\u0628\u062f\u0646 \u0643\u0641\u062a\u064a\u0644\u0629 \u0627\u0633\u062a\u0639\u062f\u0651\u062a \u0644\u0644\u0627\u0634\u062a\u0639\u0627\u0644 \u0645\u0646 \u0646\u0627\u0631 \u0639\u0638\u064a\u0645\u0629\u060c \u0641\u062a\u0646\u062c\u0630\u0628 \u0627\u0644\u0646\u0651\u0641\u0633 \u0625\u0644\u064a\u0647 \u0628\u0627\u0644\u062e\u0627\u0635\u064a\u0651\u0629 \u0623\u0648 \u0627\u0644\u0628\u062f\u0646 \u0625\u0644\u064a\u0647\u0627\u060c \u0643\u0627\u0644\u0645\u063a\u0646\u0627\u0637\u064a\u0633 \u0648\u0627\u0644\u062d\u062f\u064a\u062f. \u0648\u0644\u064a\u0633 \u0645\u0646 \u0634\u0631\u0637 \u062c\u0630\u0628 \u0627\u0644\u0645\u063a\u0646\u0627\u0637\u064a\u0633 \u0644\u0644\u062d\u062f\u064a\u062f \u0623\u0646 \u064a\u0643\u0648\u0646\u0627 \u0645\u0648\u062c\u0648\u062f\u064a\u0646 \u0645\u0639\u0627<\/p>\n\n\n\n And Plato held on by arguing against it, that the cause of the existence of the soul, if it exists in totality before the righteous body for its ordaining, it would be present before it, because of the impossibility of effect being before the before cause (al-\u02bfillah al-t\u0101mmah<\/em>). If the cause was not present in its totality before the body, rather, it completed with it, then the soul\u2019s existence would be based on the body due to it being a part of the soul\u2019s existence or a condition (for its existence) based on this presumption. However, it is not based on it, otherwise its invalidity would be necessary with the invalidity of the body. However, the soul does not get invalidated by the invalidation of the body, due to the demonstrations proving its subsistence with the subsistence of its diffusing cause. The summary of it is that the soul is imprinted in the body, rather, it is the very tool of it. So, when the body exits the capability of being a tool for it due to death, then the soul\u2019s substance is not harmed by that existing. Rather, it remains perpetual with the continual of the intellect that gives it its existence, for which it is impossible to change, let alone go into non-existence, as you know. If that is the case, it would entail its existence prior to the righteous body for its ordaining. Based on this, the body is not a condition for the soul\u2019s existence. Rather, it is only a condition for it to have control in the body. Thus, the body is like a wick which is prepared to ignite a great fire. So, the soul is attracted to it in particularity, or the body is attracted to the soul, like a magnet and iron. Moreover, the attraction of the magnet to the iron does not have a condition that the two exist simultaneously.[3]<\/a><\/p>\n\n\n\n \u0623\u0642\u0648\u0644<\/p>\n\n\n\n I say:<\/p>\n\n\n\n We shall soon discuss the modality of the origination of the soul and its attachment to the body and solve the objection mentioned above<\/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<\/p>\n\n\n\n With the aid of All\u0101h, the exalted, and his good rectification.<\/p>\n\n\n\n The above objection and the scholar\u2019s argument is sound based on the eternity of everything that is simple in its reality, which would entail the eternity of immaterial things. Thus are the soul, regarding their simple rational existence, which are in the depositories of divine knowledge, as well as being a matter (sha\u02ben<\/em>) from the divine matters (shu\u02be\u016bn-i-il\u0101h\u012byyah<\/em>). It is known that the existence of the soul and the soulfulness (nafs\u012byyah<\/em>) of the soul are one thing. Moreover, the soul in consideration of its soulful existence, is a form that is additional to the body and is controlling within it. It is not the case that the addition of the soul to the body and the soul\u2019s controlling of the body is from the attached accidents of the soul, such that their demise and return be possible, such as the addition between a magnet and iron as the Sh\u012br\u0101z\u012b scholar has asserted. That which makes the soul need the body is the relational existence of the soul, and the soulful aspect of the soul, and the control of the soul in the body, as well as the completion of the soul with the body. This is from the essential existence of the soul, and it is originated with the origination of the body. When the soul is originated with this aspect of existence with the origination of the body, the invalidity of the body is also invalidated in the meaning that soul, in so far as it is a soul, is one of bodily nature. This is invalidated with the invalidity of the body, and it returns to its substance from another aspect, as well as due to its own substantial completions. Thus, the scholar\u2019s saying:<\/p>\n\n\n\n \u0644\u0643\u0646\u0651\u0647\u0627 \u0644\u0627 \u062a\u0628\u0637\u0644 \u0628\u0628\u0637\u0644\u0627\u0646\u0647\u060c \u0644\u0644\u0628\u0631\u0627\u0647\u064a\u0646 \u0627\u0644\u062f\u0651\u0627\u0644\u0651\u0629 \u0639\u0644\u0649 \u0628\u0642\u0627\u0626\u0647\u0627<\/p>\n\n\n\n \u201cHowever, the soul does not get invalidated by the invalidation of the body, due to the demonstrations proving its subsistence.\u201d[4]<\/a><\/p>\n\n\n\n Is incorrect, because the demonstrations do not prove the subsistence of the soul in its being an ascertained soul after the body. Rather, they prove that the soul which is simple in its reality cannot be invalidated. As for the soul in its being a soul, as well as every material form and nature obtained from a body, then it is not simple in its reality and identity for his statement to be correct and complete.<\/p>\n\n\n\n If someone were to say that from the exposition mentioned above, it would entail that every soul which does not in its own existence and rational stage reach simplicity becomes destroyed with the destruction and wiping away of the body. Based this, it would mean that the souls would not remain after the bodies, except a scarce and rare amount of the highest rarity. We say to this that for the soul, after its natural origination, there are two other originations. One of them is the animalistic origination which is in the middle between the intellect and matter, and the second origination is the rational one. Thus, the first is for the middle and the defective ones, and the second is for the perfect and proximate ones.<\/p>\n\n\n\n \u0648\u0642\u0648\u0644\u0647 \u0648\u0639\u0644\u0649 \u0647\u0630\u0627 \u0644\u0627 \u064a\u0643\u0648\u0646 \u0627\u0644\u0628\u062f\u0646 \u0634\u0631\u0637\u0627 \u0644\u0648\u062c\u0648\u062f\u0647\u0627\u060c \u0628\u0644 \u0644\u062a\u0635\u0631\u0651\u0641\u0647\u0627<\/p>\n\n\n\n He says, \u201cBased on this, the body is not a condition for the soul\u2019s existence. Rather, it is only a condition for it to have control.\u201d[5]<\/a><\/p>\n\n\n\n Know that the above-mentioned scholar has not differentiated between the essential natural control and the additional accidental control and has taken the essential to be in place of the accidental. This is because he has asserted about the reality of the soul and its essence that for the soul, in itself and for itself, it has complete existence, and after the completion of its existence it becomes an accident such that it can control one of the bodies and ordain and move it, as well as growing that body and perfecting it, making it eat and drink such that the body reaches its own perfection and itself becomes complete. However, both the perfection and completion are accidental and external, from the identity of the essence of the soul. The assertion of this scholar is completely incorrect because the soul, so long as it be a soul, has an essential relational existence, and the soul in this essential existence needs the body since it is composed of certain sensible and natural potentialities with the soul and is attached to the body in a form of attachment. The summary of the discourse is that the control of the soul in the body is an essential connection and is an aspect of the presence of the soul. This is because the completion of the form for matter is an essential relation for the form, and it is a type of existence of the form. Thus, dissolving of the accident in the subject (in which it inheres) is like whiteness in a body from the aspect of existence of the accident. From this, it entails that the soul, form and accident come under the category of relation as has previously been discussed. So, the demise of the control in the body for the soul is the same as the demise of the existence of the soul per se, or leading to it, except if it becomes impossible if its existence becomes the same as that of the immaterial intellect. At this moment, the soul does not remain a soul. Rather, it becomes something loftier in existence than the soul just as before reaching the natural form[6]<\/a>, the soul\u2019s station had been something inferior and lesser than the soul\u2019s rank.<\/p>\n\n\n\n [1]<\/a> Shar\u1e25 \u1e24ikmat al-Ishr\u0101q, p. 430.<\/p>\n\n\n\n [2]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 373.<\/p>\n\n\n\n [3]<\/a> Shar\u1e25 \u1e24ikmat al-Ishr\u0101q, pp. 430 \u2013 431. The Arabic text cited by the author has some variations, such as the passage beginning with \u0642\u062f \u062a\u0645\u0633\u0643 and having \u0641\u064a \u0627\u0644\u0625\u062d\u062a\u062c\u0627\u062c in it. However, I have cited the text as I found in the modern printed copy of Shar\u1e25 \u1e24ikmat al-Ishr\u0101q<\/p>\n\n\n\n [4]<\/a> Ibid, p. 431.<\/p>\n\n\n\n [5]<\/a> Shar\u1e25 \u1e24ikmat al-Ishr\u0101q, p. 431.<\/p>\n\n\n\n [6]<\/a> The author has a footnote here which reads: \u0647\u064a \u0643\u0645\u0627\u0644 \u0623\u0648\u0644 \u0644\u062c\u0633\u0645 \u0637\u0628\u064a\u0639\u064a, it is the first perfection for the material body. The author has taken this from: Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 377.<\/p>\n<\/div>\n\n\n\n \u0630\u06a9\u0631 \u062a\u0646\u0628\u064a\u0647\u064a<\/strong> \u0628\u062f\u0627\u0646\u06a9\u0647 \u0639\u0644\u0627\u0645\u0647 \u0634\u064a\u0631\u0627\u0632\u064a \u0634\u0627\u0631\u062d \u062d\u06a9\u0645\u06c0 \u0627\u0644\u0627\u0634\u0631\u0627\u0642 \u062d\u062c\u062c \u0634\u064a\u062e \u0627\u0644\u0627\u0634\u0631\u0627\u0642 \u0631\u0627 \u06a9\u0647 \u062f\u0631 \u0646\u0641\u064a \u0642\u062f\u0645 \u0646\u0641\u0648\u0633 \u0648 \u062a\u0642\u062f\u0645 \u0646\u0641\u0648\u0633 \u0628\u0631 \u0627\u0628\u062f\u0627\u0646 \u062f\u0631 \u06a9\u062a\u0627\u0628 \u062d\u06a9\u0645\u06c0 \u0627\u0644\u0627\u0634\u0631\u0627\u0642 \u0630\u06a9\u0631 \u0646\u0645\u0648\u062f\u0647 \u062a\u0636\u0639\u064a\u0641 \u0646\u0645\u0648\u062f\u0647 \u0648 \u0641\u0631\u0645\u0648\u062f\u0647 \u0627\u0633\u062a \u06a9\u0647 \u0627\u064a\u0646 \u062d\u062c\u062c \u0647\u0645\u0647 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