wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114Section Five: The impossibility of the decay of the soul<\/p>\n\n\n\n
Regarding this, the wise philosophers have mentioned two arguments. One of the two is that the soul is a contingent existence, and every contingent thing has a cause (sabab<\/em>) prior to itin existence. That prior thing is a cause for the soul, and so long as the cause remains and exists with all its aspects (jih\u0101t<\/em>) from the respect of which it had become the cause, then it would be impossible that the effect (musabbab<\/em>) ceases to exist (in\u02bfid\u0101m<\/em>), as is mentioned in the discussions on cause and effect. Thus, if the soul ceases to exist then it would surely either be due to its cause ceasing to exist or a part of its perfect cause (sabab t\u0101mm<\/em>) ceasing to exist. The causes are four, and it is impossible that the soul ceases to exist due to the efficient cause of the soul ceasing to exist, because the efficient cause of the soul is a rational substance separated from matter per se from all aspects (min jam\u012b\u02bf al-wuj\u016bh<\/em>), and it is impossible for it to stop existing. Moreover, it is impossible for the soul to stop existing due to the non-existence of the material cause of the soul because the soul is not material, rather, it is immaterial. Moreover, it is impossible for the soul to stop existing due to the non-existence of its formal cause because the form of the soul is its own essence, and the discussion on the non-existence of the formal cause is the same as the discussion on the non-existence of the soul itself. If the non-existence of the soul is due to the non-existence of another form, other than the form of the soul, it would entail an infinite regress. Moreover, it is impossible that the soul stops existing due to the non-existence of its final cause because the final cause of the soul is the soul\u2019s own essence. So, the non-existence of the soul is absolutely (mu\u1e6dlaqan<\/em>) impossible. As for the forms and accidents, for which non-existence is possible, then it is due to the possibility of non-existence of one of their causes.<\/p>\n\n\n\n The other argument is that every renewed thing and before its renewal is a contingent existent, otherwise it would be something impossible, and something impossible is not an existent. So, it entails that the renewed thing become non-renewed, which goes against our premise. What is meant by this is the space of complete aptitude (mak\u0101n-i-isti\u02bfd\u0101d-i-t\u0101mm<\/em>). This complete aptitude gives rise to a place because what is in it of contingency of existence of a thing is that it has potentiality of being, and that thing, meaning the aptitude, is close to that thing that is obtained. Once this is proven, we say that if non-existence were possible for the soul, it is necessary that there be something in the soul which can decay, and that thing would not be the essence of the soul because the essence of the soul does not remain with decay. That thing which has the possibility of decay in the soul must remain with decay. So, that thing is the matter of the soul, and the soul would be one with material. Thus, we divert the discourse to that matter. So, if it were possible for it to decay, it would need another matter, and this would entail an infinite regress, and that is possible. Since infinite regress has been cut off, then that root (sinkh<\/em>) remains from that kind (qab\u012bl<\/em>) which cannot decay or become non-existent, which is a part of the soul. That part of the soul that remains would not be one that has a state (dh\u0101t wa<\/em>\u1e0d<\/em>\u02bf<\/em>), otherwise, it would negate it accompanying the rational forms. Moreover, it would be a thing that is has a state or occupies space, which is impossible. Also, since the thing whose subsistence has been proven is free of state and space, and accepts rational forms, that part of the soul would remain by itself. This is because what is meant by the soul is nothing except the immaterial substance that accepts rational forms. So, non-existence would not be possible for the soul. If it is said that does the soul not have matter which has the potentiality to originate the soul? If so, then why is it not possible that the decay of the soul be obtained in that matter? We say that what has potentiality of origination in it is the body, and the body is from that kind whose subsistence is possible with origination. As for that within which the potential for decay is present, if it is a body, then surely the body would remain with the decay of the soul. However, it is agreed upon that the body does not remain with the decay of the soul.<\/p>\n\n\n\n \u0641\u0638\u0647\u0631 \u0627\u0644\u0641\u0631\u0642 \u0628\u064a\u0646 \u0627\u0644\u0628\u0627\u0628\u064a\u0646<\/p>\n\n\n\n So, the difference between the two matters becomes manifest.[1]<\/a><\/p>\n\n\n\n This is the summary (\u1e25\u0101\u1e63il<\/em>) of that is present in the writings of the people. However, both arguments which have been established only show to prove that the decay of the of every simple substance separate in existence from matter and the attachments of matter being impossible. It does not show the impossibility of the decay of a thing whose existence is relational and attached. Something like that immaterial existence, since its decay with the decay of the body is impossible, its origination due to the origination of the body is also similarly impossible. Rather, that existence has no renewal because whenever it is existent it is corrupted, and whenever it is not corrupted it is not existent. In short (bil-jumlah<\/em>), that which is existent with one existence in number is impossible to have been originated and be separate from matter, except if substantial intensified motion occurs for it and it becomes immaterial after it had been attached. What remains is the objection of how its immaterial existence has become originated despite it not having a sheer attachment to matter, neither does it have aptitude of existence. The reply to this objection, as was promised, shall soon follow. In summary, the reply is that what is meant by the soul being immaterial is not that existence as an immaterial affair is originated for the soul. Rather, it means the attached existence of the soul being cut off when it returns to its original beginning point (mabda\u02be-i-a\u1e63l\u012b<\/em>). So, in reality the origination of an immaterial affair for a thing means the connection between both things. Such is the origination of memory for the soul, which is the depository of all rational matters of the soul. As for what is mentioned at this place regarding the difference between the bearer of the potentiality of origination and the bearer of the potentiality of decay and that the body has the potential for the origination of the soul since it continues to exist due to the soul and that it does not have the potential to decay since it does not continue to exist with it. So, there is a fallacy (mugh\u0101la<\/em>\u1e6d<\/em>ah<\/em>) in this. The reason for the fallacy is the shared usage of the word \u201cacceptance\u201d and applying it sometimes to mean potential aptitude and sometimes to mean being acted upon, description as well as not differentiating what is essential and accidental. This is because the bearer of the potentiality of origination of the soul is not a body that is alive. Rather, it is something else such as the sperm (nu\u1e6dfah<\/em>)<\/p>\n\n\n\n \u0648\u0645\u0627 \u064a\u062c\u0631\u0649 \u0645\u062c\u0631\u0627\u0647\u0627<\/p>\n\n\n\n And so on.[2]<\/a><\/p>\n\n\n\n And it does not continue to exist at the time of the origination of the soulful form. Moreover, the body continues to exist due to the body and accepts the soul in terms of the completion of the soul from the kind of completion of a material part with a material form from composite things. Moreover, it is possible that the body per se accepts the potential for the decay of the soul, and whatever accepts decay is something else that remains with decay. So, in the acceptor both things, meaning generation and corruption, are different respects. One respect is:<\/p>\n\n\n\n \u0645\u0627 \u0645\u0646\u0647 \u0627\u0644\u0634\u064a\u0621<\/p>\n\n\n\n What the thing is from.[3]<\/a><\/p>\n\n\n\n And the other respect is:<\/p>\n\n\n\n \u0645\u0627 \u0641\u064a\u0647 \u0627\u0644\u0634\u064a\u0621<\/p>\n\n\n\n What the thing is in.[4]<\/a><\/p>\n\n\n\n \u0641\u0643\u0646 \u0645\u062a\u064a\u0642\u0638\u0627 \u0641\u0627\u0633\u062a\u0645\u0639 \u0645\u0627 \u0633\u064a\u0642\u0631\u0639 \u0633\u0645\u0639\u0643 \u064a\u0648\u0645 \u064a\u0646\u0627\u062f \u0627\u0644\u0645\u0646\u0627\u062f \u0645\u0646 \u0645\u0643\u0627\u0646 \u0642\u0631\u064a\u0628\u200c<\/p>\n\n\n\n So, become alert and listen what shall soon strike your hearing on the day when the caller calls out from a proximate location.[5]<\/a><\/p>\n\n\n\n A mention of the eastern (dhikr m\u012b\u02bf\u0101d mashriq\u012b<\/em>)<\/p>\n\n\n\n Know that the virtuous researcher of the latter-day philosophers, Na\u1e63\u012br al-D\u012bn Mu\u1e25ammad al-\u1e6c\u016bs\u012b, may All\u0101h elevate his rank, sent some difficult questions to the virtuous contemporary of his, the skillful master Shams al-D\u012bn Khusraw Sh\u0101h\u012b, so that he may remove the aspects of their difficulty and may tie his objection to a firm root. So, that virtuous contemporary did not send a reply and remained incapable of doing so. One of those difficult questions that remained unanswered was the continual existence of the soul after the body. The exposition of the question of the researcher, may All\u0101h elevate his rank, was as such:<\/p>\n\n\n\n \u0645\u0627 \u0628\u0627\u0644 \u0627\u0644\u0642\u0627\u0626\u0644\u064a\u0646 \u0628\u0623\u0646 \u0645\u0627 \u0644\u0627 \u062d\u0627\u0645\u0644 \u0644\u0625\u0645\u0643\u0627\u0646 \u0648\u062c\u0648\u062f\u0647 \u0648\u0639\u062f\u0645\u0647 \u0641\u0625\u0646\u0647 \u0644\u0627 \u064a\u0645\u0643\u0646 \u0623\u0646 \u064a\u0648\u062c\u062f \u0628\u0639\u062f \u0627\u0644\u0639\u062f\u0645 \u0623\u0648 \u064a\u0639\u062f\u0645 \u0628\u0639\u062f \u0627\u0644\u0648\u062c\u0648\u062f \u062d\u0643\u0645\u0648\u0627 \u0628\u062d\u062f\u0648\u062b \u0627\u0644\u0646\u0641\u0633 \u0627\u0644\u0625\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0645\u062a\u0646\u0639\u0648\u0627 \u0639\u0646 \u062a\u062c\u0648\u064a\u0632 \u0641\u0646\u0627\u0626\u0647\u0627- \u0641\u0625\u0646 \u062c\u0639\u0644\u0648\u0627 \u062d\u0627\u0645\u0644 \u0625\u0645\u0643\u0627\u0646 \u0648\u062c\u0648\u062f\u0647\u0627 \u0627\u0644\u0628\u062f\u0646 \u0641\u0647\u0644\u0627 \u062c\u0639\u0644\u0648\u0647 \u062d\u0627\u0645\u0644 \u0625\u0645\u0643\u0627\u0646 \u0639\u062f\u0645\u0647\u0627 \u0623\u064a\u0636\u0627 \u0648\u0625\u0646 \u062c\u0639\u0644\u0648\u0647\u0627 \u0644\u0623\u062c\u0644 \u062a\u062c\u0631\u062f\u0647\u0627 \u0639\u0645\u0627 \u064a\u062d\u0644 \u0641\u064a\u0647 \u0639\u0627\u062f\u0645 \u062d\u0627\u0645\u0644 \u0644\u0625\u0645\u0643\u0627\u0646 \u0627\u0644\u0639\u062f\u0645 \u0643\u064a\u0644\u0627 \u064a\u062c\u0648\u0632 \u0639\u062f\u0645\u0647\u0627 \u0628\u0639\u062f \u0627\u0644\u0648\u062c\u0648\u062f \u0641\u0647\u0644\u0627 \u062c\u0639\u0644\u0648\u0647\u0627 \u0644\u0623\u062c\u0644 \u0630\u0644\u0643 \u0628\u0639\u064a\u0646\u0647 \u0639\u0627\u062f\u0645 \u062d\u0627\u0645\u0644 \u0644\u0625\u0645\u0643\u0627\u0646 \u0627\u0644\u0648\u062c\u0648\u062f \u0641\u064a\u0645\u062a\u0646\u0639 \u0648\u062c\u0648\u062f\u0647\u0627 \u0628\u0639\u062f \u0627\u0644\u0639\u062f\u0645 \u0641\u064a \u0627\u0644\u0623\u0635\u0644- \u0648\u0643\u064a\u0641\u200c \u0633\u0627\u063a \u0644\u0647\u0645 \u0623\u0646 \u062c\u0639\u0644\u0648\u0627 \u062c\u0633\u0645\u0627 \u0645\u0627\u062f\u064a\u0627 \u062d\u0627\u0645\u0644\u0627 \u0644\u0625\u0645\u0643\u0627\u0646 \u0648\u062c\u0648\u062f \u062c\u0648\u0647\u0631 \u0645\u0641\u0627\u0631\u0642 \u0645\u0628\u0627\u064a\u0646 \u0627\u0644\u0630\u0627\u062a \u0625\u064a\u0627\u0647 \u0641\u0625\u0646 \u062c\u0639\u0644\u0648\u0647\u0627 \u0645\u0646 \u062d\u064a\u062b \u0643\u0648\u0646\u0647\u0627 \u0645\u0628\u062f\u0623 \u0644\u0635\u0648\u0631\u0629 \u0646\u0648\u0639\u064a\u0629 \u0644\u0630\u0644\u0643 \u0627\u0644\u062c\u0633\u0645 \u0630\u0627\u062a \u062d\u0627\u0645\u0644- \u0644\u0625\u0645\u0643\u0627\u0646 \u0627\u0644\u0648\u062c\u0648\u062f \u0641\u0647\u0644\u0627 \u062c\u0639\u0644\u0648\u0647\u0627 \u0645\u0646 \u062a\u0644\u0643 \u0627\u0644\u062d\u064a\u062b\u064a\u0629 \u0628\u0639\u064a\u0646\u0647\u0627 \u0630\u0627\u062a \u062d\u0627\u0645\u0644 \u0644\u0625\u0645\u0643\u0627\u0646 \u0627\u0644\u0639\u062f\u0645 \u0648\u0628\u0627\u0644\u062c\u0645\u0644\u0629 \u0645\u0627 \u0627\u0644\u0641\u0631\u0642 \u0628\u064a\u0646 \u0627\u0644\u0623\u0645\u0631\u064a\u0646 \u0641\u064a \u062a\u0633\u0627\u0648\u064a \u0627\u0644\u0646\u0633\u0628\u062a\u064a\u0646<\/p>\n\n\n\n What has happened to those who believe that something that cannot bear the possibility of its existence and non-existence can surely not come into existence after non-existence, or become non-existence after existence? They have ruled in favor of the origination of the human soul and have desisted from deeming its perishing possible. If they make the bearer of the possibility of the soul\u2019s existence as the body, then they have also made it the carrier of the possibility of its non-existence as well. Moreover, if they make the soul as such due to its immateriality from what inheres in it of something that is not capable of bearing the possibility of non-existence, lest they make the soul\u2019s non-existence possible after existence. So, they have thus made the soul due to this per se the one not capable of carrying the possibility of non-existence. So, its existence would be impossible after non-existence in principle. So, how can they then make the material body the bearer of the possibility of the existence of an immaterial substance distinct in essence from it. For surely, they have made the soul from its being the starting point of the typal form for that body the one that bears the possibility of existence. So, did they not make the soul from that aspect per se the very bearer of the possibility of non-existence and in short what is the difference between the two matters in their attribution being equal?[6]<\/a><\/p>\n\n\n\n That which is in the books, even in the commentary on al-Ish\u0101r\u0101t<\/em>, in reply to this objection is incomplete, and the leader of the philosophers and theosophists as well in the initial part of his life deemed it incomplete and would answer this objection by saying that the human body with a special aptitude of its own summons from the bestower (w\u0101hib<\/em>) of forms on the acceptors of an ordained form so that it may exert control in that body. The control is such that it protects the individuality and type of the body. So, it is necessary for the form to emanate from the bestower and diffuser. However, the existence of the form that is the source of the human ordainments and human actions should be one that maintains a moderation in disposition (mizaj<\/em>) is not possible except with the spiritual power of the person who has perception, intellect, thought and distinction. So, from the starting point of the diffusion which has no stinginess or hinderance, the substance of the soul and the reality of the soul issues forth. So, the existence of the body with possibility of aptitude of itself does not summon except the immaterial form that controls the body<\/p>\n\n\n\n \u0628\u0645\u0627 \u0647\u064a \u0635\u0648\u0631\u0629 \u0645\u0642\u0627\u0631\u0646\u0629<\/p>\n\n\n\n In it being an accompanying form.[7]<\/a><\/p>\n\n\n\n However, the generosity of the initial point of diffusion necessitates that the form be controlling, one that has an immaterial reality or has an immaterial starting point, since it is possible for one thing to be a substance from one aspect and an accident from another aspect, like the formal substance obtained in the mind which according to the philosophers is proven to be a formal substance and needless of a subject in regard to its essence, and the accident is in need of a subject in regard to its mental and knowledgeable existence. Rather, it is the modality of the soul in their view. Similarly, it is possible that one thing be created from one aspect and uncreated from another aspect, such as the existence and essence of a thing. So, it is similarly possible that one thing such as the human soul be immaterial regarding its being a rational essence or from regarding it having a rational essence and be material from its being something that controls the body or regarding it having the power to control the body. So, since the soul is immaterial regarding essence and material regarding action, then the soul regarding its action is preceded by aptitude of the originated body, with the body\u2019s origination it originated and with the body\u2019s demise it demises. As for the aspect of its original reality or the beginning point of its reality, then it is not preceded by the body but only in accident and is not corrupted by the corruption of the body and the material deficiencies do not get attached to it except in accident. After the exposition of this answer, he (Mull\u0101 \u1e62adr\u0101) says:<\/p>\n\n\n\n \u0647\u0630\u0627 \u0645\u0627 \u0633\u0646\u062d \u0644\u0646\u0627 \u0641\u064a \u0633\u0627\u0644\u0641 \u0627\u0644\u0632\u0645\u0627\u0646 \u0639\u0644\u0649 \u0637\u0631\u064a\u0642\u0629 \u0623\u0647\u0644 \u0627\u0644\u0646\u0638\u0631<\/p>\n\n\n\n This is what became apparent for us in the previous time on the way of the people of opinion.[8]<\/a><\/p>\n\n\n\n As for that which the leader of the philosophers said in reply to this question and solving this difficult query when his intellect had been perfected, it is that for the human soul there are essential stations and origination points, some of these stations and origination points are from the Realm of Command (\u02bf\u0101lam-i-amr<\/em>) and ordainment, as has been mentioned in the divine scripture:<\/p>\n\n\n\n …\u0642\u064f\u0644\u0650 \u0627\u0644\u0631\u064f\u0651\u0648\u062d\u064f \u0645\u0650\u0646\u0652 \u0623\u064e\u0645\u0652\u0631\u0650 \u0631\u064e\u0628\u0650\u0651\u064a… \u200e\ufd3f\u0627\u0644\u0625\u0633\u0631\u0627\u0621: \u0668\u0665\ufd3e\u200f<\/p>\n\n\n\n \u2026Say, \u201cthe spirit is from the command of my Lord.\u201d\u2026 [17:85]<\/p>\n\n\n\n Some of those stations and origination points are from the Realm of Creation (\u02bf\u0101lam-i-khalq<\/em>) and formation such as what He says in the divine noble book:<\/p>\n\n\n\n \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u062e\u064e\u0644\u064e\u0642\u0652\u0646\u064e\u0627\u0643\u064f\u0645\u0652 \u0648\u064e\u0641\u0650\u064a\u0647\u064e\u0627 \u0646\u064f\u0639\u0650\u064a\u062f\u064f\u0643\u064f\u0645\u0652 \u0648\u064e\u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u0646\u064f\u062e\u0652\u0631\u0650\u062c\u064f\u0643\u064f\u0645\u0652 \u062a\u064e\u0627\u0631\u064e\u0629\u064b \u0623\u064f\u062e\u0652\u0631\u064e\u0649\u0670 \u200e\ufd3f\u0637\u0647: \u0665\u0665\ufd3e\u200f<\/p>\n\n\n\n From it have We created you and in it shall We return you and from it shall we take you out once again. [20:55]<\/p>\n\n\n\n So, the origination and renewal are in some of the stations and origination points of the soul. Thus, we say that since for the human soul there are many developments and changes from the first origination point to the second one, as has been alluded to:<\/p>\n\n\n\n \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n In His, may He be exalted, statement:<\/p>\n\n\n\n \u0648\u064e\u0644\u064e\u0642\u064e\u062f\u0652 \u062e\u064e\u0644\u064e\u0642\u0652\u0646\u064e\u0627\u0643\u064f\u0645\u0652 \u062b\u064f\u0645\u064e\u0651 \u0635\u064e\u0648\u064e\u0651\u0631\u0652\u0646\u064e\u0627\u0643\u064f\u0645\u0652 \u062b\u064f\u0645\u064e\u0651 \u0642\u064f\u0644\u0652\u0646\u064e\u0627 \u0644\u0650\u0644\u0652\u0645\u064e\u0644\u064e\u0627\u0626\u0650\u0643\u064e\u0629\u0650 \u0627\u0633\u0652\u062c\u064f\u062f\u064f\u0648\u0627 \u0644\u0650\u0622\u062f\u064e\u0645\u064e… \u200e\ufd3f\u0627\u0644\u0623\u0639\u0631\u0627\u0641: \u0661\u0661\ufd3e\u200f<\/p>\n\n\n\n And surely, We created you, then We shaped you, then We said to the angels, \u201cProstrate to Adam\u2026\u201d [7:11]<\/p>\n\n\n\n So, since it develops and changes from the Realm of Creation towards the Realm of Command, its existence becomes a rational immaterial existence. At that time, it is not in need of the body, the states of the body and the aptitude of the body. So, the demise of the aptitude of the body from the soul in the essence of the soul and the subsistence of the soul does not harm it. Rather, in the attachment and control of the soul it causes harm since the originated existence of the soul is not the continual existence of the soul, since the originated existence is material, and the continual existence is separated from matter. So, the state of the soul at the time of origination is other than the state it has at the time of its completion and travel towards its active starting point. Thus, the soul in reality is corporeal in origination and spiritual in subsistence. The example of the soul is like the example of a child who is initially in need of his mother\u2019s womb and at the end is needles of the womb due to change in existence of that child. Moreover, the example is that of a hunting and preying where he is initially in need of a trap for hunting and at the end the hunter is needless of the trap. So, the decay of the womb and the trap do not negate the infant and the prey\u2019s remainder, and the decay of the womb and trap do not harm the infant and the prey. Moreover, the need of a thing for another is not from the necessitating matters of need due to essential entailments of the other thing, like the need of the existence of an effect for its maker without its essence, since essence is uncreated, despite it being from the entailments of existence. Such is the view of the leader of the philosophers and those who believe in the Primacy of Essence[9]<\/a> consider existence to be from the necessary entailments of essence. Furthermore, it is like the example of a triangle which is an effect in need of its maker and it\u2019s not needing anything in its being three sides. Know that the godly philosophers proved for the temperaments as having natural movement towards their essential ends. They also proved that every incomplete thing has an inclination or instinctual desire for its own perfection. Moreover, every incomplete thing, when it reached the perfection of its existence, becomes another existence, and this natural movement in the temperament of the human type towards the holy realm is known and observed for the person having insight. Thus, since the soul in its own completions and turnings reaches the station of the intellect and changes, it unites with the absolute intellect as well as the active intellect and becomes an active intellect. Rather, it becomes an intellect acted upon, meaning the soul and thought do not remain. So, it demises from matter and potentiality and contingency are taken away from it. What remains is subsistence through All\u0101h (baq\u0101\u02be bill\u0101h<\/em>), the glorious and exalted. In short, the investigation of this discussion and clarification of it is not easy except for the one who is cognizant of the modality of the unity of the soul with the active intellect and is a knower of the journey of things. All\u0101h, the exalted, says:<\/p>\n\n\n\n \u0630\u064e\u0670\u0644\u0650\u0643\u064e \u0641\u064e\u0636\u0652\u0644\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u064a\u064f\u0624\u0652\u062a\u0650\u064a\u0647\u0650 \u0645\u064e\u0646 \u064a\u064e\u0634\u064e\u0627\u0621\u064f… \u200e\ufd3f\u0627\u0644\u062c\u0645\u0639\u0629: \u0664\ufd3e\u200f<\/p>\n\n\n\n That is the bounty of All\u0101h, He gives it to whomever he wills\u2026 [62:4, also found in 3:73, 5:54, 57:21 & 57:29]<\/p>\n\n\n\n Also, know that the origination points of existence are successive and greater than one another with the existence of their difference. Some of them are attached to some, and the end of each rank is the beginning of another. The last of the grades of these relational origination points is the first of the grades of the immaterial origination points. In the realm of absolute immateriality there is no state of origination, change or appearance. So, that realm does not change due to the entrance of the soul into it, just as it does not change by its emanation of the soul.<\/p>\n\n\n\n \u0643\u0645\u0627 \u0639\u0644\u0645\u062a \u0641\u064a \u0627\u0644\u0641\u0635\u0644 \u0627\u0644\u0633\u0627\u0628\u0642<\/p>\n\n\n\n As you know from the previous section.[10]<\/a><\/p>\n\n\n\n So, the returning of the soul to the realm is like the emanation of the soul from that realm. So, it is necessary that you ponder this matter truly and understand it appropriately which we have explained in various places, so that your heart may be enlightened with the illumination of the light of gnosis from the realm of diffusion and inspiration.<\/p>\n\n\n\n \u0648\u0627\u0644\u0644\u0647 \u064a\u062f\u0639\u0648 \u0625\u0644\u0649 \u062f\u0627\u0631 \u0627\u0644\u0633\u0644\u0627\u0645<\/p>\n\n\n\n And All\u0101h calls to the abode of peace.[11]<\/a><\/p>\n\n\n\n [1]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 388.<\/p>\n\n\n\n [2]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 389.<\/p>\n\n\n\n [3]<\/a> Ibid, 390.<\/p>\n\n\n\n [4]<\/a> Ibid.<\/p>\n\n\n\n [5]<\/a> Ibid. The last part is a reference to the verse:<\/p>\n\n\n\n \u0648\u064e\u0627\u0633\u0652\u062a\u064e\u0645\u0650\u0639\u0652 \u064a\u064e\u0648\u0652\u0645\u064e \u064a\u064f\u0646\u064e\u0627\u062f\u0650 \u0627\u0644\u0652\u0645\u064f\u0646\u064e\u0627\u062f\u0650 \u0645\u0650\u0646 \u0645\u064e\u0651\u0643\u064e\u0627\u0646\u064d \u0642\u064e\u0631\u0650\u064a\u0628\u064d \u200e\ufd3f\u0642: \u0664\u0661\ufd3e\u200f<\/p>\n\n\n\n And listen on the day when the caller calls out from a proximate location. [50:41]<\/p>\n\n\n\n [6]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, pp. 390 \u2013 391.<\/p>\n\n\n\n [7]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 392.<\/p>\n\n\n\n [8]<\/a> Ibid.<\/p>\n\n\n\n [9]<\/a> One of the two competing views in Islamic philosophy are those who believe in the Primacy of Being (\u0623\u0635\u0627\u0644\u0629 \u0627\u0644\u0648\u062c\u0648\u062f) and those who believe in the Primacy of Essence (\u0623\u0635\u0627\u0644\u0629 \u0627\u0644\u0645\u0627\u0647\u064a\u0629). The former view is held by Mull\u0101 \u1e62adr\u0101 among others, while the latter view was that of Shaykh al-Ishr\u0101q<\/em>.<\/p>\n\n\n\n [10]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 396.<\/p>\n\n\n\n
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