Mulla Sadra on the First Intellect in Shah Usul al-Kafi

 

By:Karim D. Crow

 

The mystical-philosophical commentary by Mulla Sadra (d.1050/1640) on the first four books of Abu Ja‘far al-Kulayni’s great storehouse of Imami traditions, al-Usul al-kafi, is a profound example of how the Safavid era thinkers re-appropriated early Shi’i hadith through the lens of the intervening seven centuries of theological, mystical and philosophical developments within Islam. Here we discuss several hadiths in Kulayni’s opening section kitab al-‘aql wa l-jahl[1] which portray God’s creation of the innate human faculty or native talent of ‘intelligence-understanding’ al-’aql (the aqbil! adbir! reports), and examine how Mulla Sadra understood them to refer to the ‘First Intellect’ al-‘Aqlu l-Awwal of classical Islamic Neo-platonism, and as the ‘Mohammedan Reality’ al-Haqiqatu l-Mohammediyyah or the ‘Mohammedan Spirit’ al-Ruhu l-Mohammedi of theosophical Sufism. We shall also look to see how Sadra reconciled his gnostic interpretation with the more obvious theological meaning of these creation–narratives, where ‘aql connoted the inborn human cognitive aptitude of intelligence (gharizal-‘aql) distributed by God in varying measures among people.[2]  

 

Hadith #1 (al-‘Aql al-Awwal & al-Ruh al-Mohammedi)

 

The very first hadith in Kulayni is reported through . . . the Kufan mawla of Thaqif al-’Ala’ b. Razin, on Mohammed b. Muslim al-Ìa’ifi (d.150/767), from Imam Mohammed al-Baqir:

Lamma khalaqa llahu l-’aqla / When God had created al-’aql, He interrogated him (istanìaqahu). Then God said to him, “Face Forward!” so he drew near; then God said to him, “Turn back!” so he withdrew. Then God said, “By My Power and My Glory! I created no creature more loved by Me than thee, and I did not make thee complete (la akmaltuka) save in one whom I love. Truly, thee alone do I Bid and thee alone do I Forbid, thee alone do I Punish and thee alone do I Reward (iyyaka amiru wa iyyaka anha, wa iyyaka u’aqibu wa iyyaka uthibu)”.

Strictly speaking, al-Baqir does not mention any first creation, but only states: at the time when God created the human faculty of innate ‘intelligence-understanding’, He tested this creation by ordering ‘aql to perform two actions indicating its hearing–comprehending–obedience, namely the iqbal and idbar of intelligence (facing forward and facing back, or drawing near and withdrawing). It has been argued that God’s statement, “I created no creature more loved by Me than thee / ma khalaqtu khalqan huwa ahabba ilayya min-ka,” indicates that God had already previously created other creatures.[3] [We should note that in all known versions of this famous hadith, whether in Sunni or Shi’i transmission, this particular report by al-Baqir is the only one where we find this interesting detail that God sought to test ‘aql by commanding him (istanìaqahu). This makes explicit what is implicitly understood in all other versions: the iqbal and idbar are a test which ‘aql successfully accomplishes, thereby earning God’s extravagant praise.]

Mulla Sadra explains what he understands this ‘aql to really be:[4]

This ‘aql is the First of Created-Beings awwalu l-makhluqat, and the closest of ‘Instaured–Beings’ aqrabu l-maj‘ulat[5] to the First Reality al-Haqq al-Awwal, and the greatest and most perfect of them. It is the second of Existent-Beings al-mawjudat with respect to ‘being-ness’ al-mawjudiyyah, even though the first, Exalted be He, has no second in His reality because His Oneness is not something enumerated as a category of units.

Recall that al-Kindi (d. after 256/870) was one of the first Muslim philosophers to employ the terms al-‘Aql al-Awwal for the primary noetic Intellect, and he equated the ONE (al-Wahid al-Haqq al-Awwal) who created the First Intellect, with the Qur’anic Deity. Mulla Sadra then proceeds to quote a number of Prophetic ahadith (min qawlihi fi riwayatin) about God’s First creation, all of them having the same format “awwalu ma khalaqa llahu” and identifying each one of them with this transcendent ‘aql : “The First that God created is ‘intellect’ al-‘aql,”[6] = . . . Ruhi My Spirit [the Spirit of Mohammed], = . . . al-Qalam The Pen, = . . . Malak Karubi A Cherub–Angel. Thus, the First Intellect and the Mohammedan Spirit and the Pen and the Cherub–Angel are all differing descriptions for the same Being in its Self–essence and its Being (wa l-musammi wahid dhatan wa wujudan).

This essence (mahiyyah) is depicted as:

“an Essential-Substance jawhar independent of Bodies in every respect, not existent in the manner of contingent-Accidents, nor acting and freely disposing in the manner of Souls–Psyches, nor as particularity and mixture as Matter and Form / jawharun la ta‘alluqun la-hu bi-l-ajsam bi-wajhin la wujudan ka-l-a’raè wa la fi’lan wa tasarrufan ka-l-nufus wa la bi-l-juz’iyyah wa l-imtizaj ka-l-maddah wa l-surah”.

Intellect ‘Aql is the first and highest division among the Essential-Substantive Instaured–Beings (al-maj‘ulat al-jawhariyyah), since it is not in need of anything but God. By this he means that the intellective mode of being is the highest and most real, conforming to an essentially Plotinian insight. The remaining two Substantive Instaured–Beings are Soul or Psyche al-Nafs which in its source of being needs only God, but for the completion of its being needs other than God; and finally the least degree of Being is Body al-Jism or its parts, which both in its source of being and its completion is in need of other than God (p.216). In Mulla Sadra’s emanationist world view, the idea of the scale of gradations is the key to modes of Being (tashkik al-wujud), where the realm of Being embraces three levels: the physical (ìabi‘ah), the psychic (nafs), and the intellective–pneumatic (‘aql & ruh); corresponding to the three worlds: this world (dunyawi), the intermediary world (barzakh), and the Hereafter (akhira). The scale of Being requires that as one penetrates deeper into understanding one realizes a correspondingly higher spiritual state.

Then Mulla Sadra describes the Being and Reality (al-wujud wa l-haqiqah) from which creation proceeds (yafièu),[7] specifying that this First Intellect, as the most glorious of possible Existents and the noblest of Instaured-Beings, is the ‘Primary Issuance’ awwalu l-sawadir being the nearest to God and the most loved by Him. For this reason God says, “I created no creature more loved by Me than thee”. This Being is the same Great Spirit mentioned in the Qur’an in connection with the divine Bidding or Amr : “Say, al-Ruh has been [created] by the Command /Amr of my Lord” (al-Isra’ 17:85) and “Verily, His is the creation and the Command” (al-A‘raf 7:54). This great determining Ruh is also denominated by The Pen as “a Being pure of the darkness of corporeality;” as well as by Light as “Being while darkness is non-being”. Thus, the Ruh is “the source of the life of the celestial and terrestrial souls,” and is named by the Sufi theosophers as the “Mohammedan Reality al-Haqiqat al-Mohammediyyah” reflecting the perfection of the Prophet’s being. Sadra points out that this very same Reality is also described in the hadiths of the Shi‘i Imams, as he demonstrates in a number of other places in his commentary.[8] Sadra himself often prefers to name this Reality, which is identical with the First ‘Aql, as the “Mohammedan Spirit al-Ruh al-Mohammedi”.

Mulla Sadra’s equation of al-‘Aql al-Awwal with the Ruh of Mohammed leads him to interpret the iqbal and idbar of al-‘aql in this hadith as referring to the condition of the Prophet’s Spirit (halu ruhihi S). God’s ordering ‘aql to ‘turn forward!’ means: “Turn toward this world and go down to the earth as a mercy for the universe / aqbil ila l-dunya wa uhbuì ila l-arè rahmatan li-l-‘alamin!” The Mohammedan Light, being the First in both creation and Being (al-awwalu bi-l-khalq wa l-wujud), is the seed for the tree of the universe (badhru shajarati l-‘alam). And God’s ordering ‘aql to ‘turn back!’ means: “‘Return to your Lord!’ — so he turned back from this world and returned to his Lord the night of Mohammed’s ascension (through the seven heavens / laylat al-mi‘raj), and upon departing from the abode of this world (at death)” (p.217–8).

Concerning this same hadith of Imam al-Baqir, Mulla Sadra has some interesting things to say on Love mahabbah, regarding the attraction of Love in the universe and of God’s unreserved love for the Mohammedan Spirit, in terms of differing levels of Being with accompanying degrees of perception of unadulterated good (khayr mahè) and delighted rejoicing, consonant with the degree of yearning-love (shawq).[9] God’s love for His creatures refers back to and arises out of God’s love for His ‘Self’ (mahabbatu llahi li-’ibadihi raji’atun ila mahabbatihi li-dhatihi). The levels of perception and delight decrease from : The First Reality (God) / al-Haqq al-Awwal à the Intellective Essential-Substances al-jawahir al-‘aqliyyah & the Light Spirits & the Sanctified Angles à the Heavenly Angels or Souls yearning for the Reality à the spiritual Human Souls or al-Muqarrabun (whose yearning in the Hereafter is like that of the Near Angels).

Finally, Mulla Sadra interprets the pairs of contrasting functions awarded by God to ‘aql at the end of al-Baqir’s hadith: “iyyaka[10] . . .on thy account do I Bid and on thy account do I Forbid, by means of thee I Punish and by means of thee I Reward”. Suddenly we are brought down from the lofty heights of the transcendental Essential-Substance (jawhar) of the First Intellect, into the more mundane sphere of Reward and Punishment.[11] There is no alternative, if one seeks to make sense of this creation narrative, which speaks about human responsibility for deeds and merit for obedience or demerit for disobedience. Let us not forget that the original context of these ‘aql creation narratives (lamma khalaqa llahu l-’aqla . . .) involved early Muslim debates over qadar, as we have shown in detail elsewhere. This widespread early theological feature of ‘aql explains why ‘aql always entered into discussions of ‘moral obligation’ taklif in both the legal and theological fields, as well as why the notions of intelligence ‘aql and of ‘cognition-acknowledgement’ ma‘rifah (in the sense of basic creedal theology or confession of faith) were normally brought together. In the words of Mulla Sadra,[12]

the true-nature of ‘aql is the essential prerequisite of moral obligation (malak al-taklif), and of (divine) bidding and forbidding and reward and punishment, except that this true-nature possesses stages and degrees (maqamat wa darajat) . . . .

Thus, ‘Reward’ signifies the utmost limit of ‘aql’s perfection and his closeness to God, while ‘Punishment’ signifies the extent of his distance from God. “So ‘aql’s being morally-responsible and bidden and forbidden expresses his falling within the abode of taklif, while his being rewarded expresses his be00000000000000000000000000000000000000000000000000000000000ing in the Hereafter in one of the degrees of Paradise” (p.219).

Mulla Sadra was well aware of other forms of this famous ‘aql creation narrative (see below #26), and before he discussed al-Baqir’s phrasing, he quotes another (Sunni)[13] version: “by means of thee am I known, and by means of thee do I receive, and by means of thee do I bestow, and by means of thee do I reward / bi-ka u’rafu wa bi-ka akhudhu wa bi-ka u’ti wa bi-ka uthibu”. The wording in this version permits Sadra to interpret “thee” in line with his identification of ‘aql with the Mohammedan Reality (fa-hadha kulluhu halu l-nabi, S).

 

Hadith #32 (taklif )

 

We treat this hadith out of order here because it sheds light on the first one. This report is part of a response given by the eighth Imam ‘Ali al-Rièa to Abu Ghalib al-Hasan b. al-Jahm al-Zurari dealing with those of the Shi’ah who do not qualify as among the ahl al-din since they do not possess sufficient ‘aql.[14] Here Mulla Sadra correctly emphasizes the centrality of human ‘intelligence–reason’ for the operation of ‘moral obligation’, and he falls into the style of kalam discourse:[15]

The pivot of taklif and of God’s address to (humans) by commanding and forbidding, revolves around al-‘aql.  Likewise with reward and punishment al-thawab wa l-‘iqab, for both are the consequence of deeds performed by those possessed of intelligence–understanding dhawu l-‘uqul, to the exclusion of the ignorant-fools al-aghbiya’. There is no taklif imposed upon (fools) from the part of God, given that there is no ‘decisive proof’ hujjah between God the Exalted and them. . . .

 If you say: “Whenever ‘aql is present then one is obedient to God, subject to God’s bidding and forbidding; and whenever it is lacking then one is not morally responsible; so (in the latter case) what about punishment?”

 I say: You already know that al-’aql possesses differing degrees of surpassingness dhu darajat mutafadilah, and the completed and perfect degree is the First of Originated Beings awwalu l-mubda‘at and the most eminent of Instaured-Beings akramu l-maj‘ulat. (One who possesses this degree) is the obedient servant and enjoys the most glorious possible (condition); there is only obedience and servitude to God the Exalted without rebellious pollution nor disobedience. As for the intellects beneath it—namely those descending and freely administering the human bodies—on account of the pollution of composition within (bodies) and conjunction with the calls of the physical senses and animal forces of appetitive-passion and anger and so forth, then obedience and disobedience and ‘saving-assistance’ and ‘divine-forsaking’ al-tawfiq wa l-khidhlan are conceived in (these intellects) in accordance with the intensification or diminution of the aptitude of al-‘aql and the light of perception nur al-basirah.

 Therefore, punishment al-‘iqab is the consequence of the commission of an evil-deed or negligence of God’s side on the part of one who possesses within himself the faculty of an intellective ability muknah quwwatin ‘aqliyyah by means of which he may ascend to the Realm of Dominion ‘alam al-malakut, yet nevertheless suspends (this faculty) from what was created for his benefit. As for one who does not possess ‘aql, then he does not have the propensity to escape from the world of darkness and evils, nor the desire to ascend to the world of light; and “God burdens not any soul beyond its capacity” [al-Baqarah 2:286].

This touches on an important feature of Imami doctrine concerning taklif, as derived from hadiths of the Imams. Al-Sadiq quotes the Prophet as saying, “Examine the goodliness of the person’s intelligence, for God shall recompense in accordance with his intelligence;”[16] and al-Sadiq narrates that God said, “. . . I shall reward him according to the measure of his intelligence uthibuhu ‘ala qadri ‘aqlihi”.[17] Al-Baqir also states, “God shall bring charges when judging against the servants on the Day of Resurrection in proportion to the measure of what He gave them of ‘intelligence’ in this world”.[18] Mulla Sadra comments on al-Baqir’s statement (p.237–8):

The intellects of human individuals are dissimilar in power or feebleness respecting the source of the Essential-Substance mutafawatah fi asli l-jawhar quwwatan wa du’fan; likewise their acquired intellects ‘uquluhum al-muktasibah surpass one another in completion and diminution mutafadilah kamalan wa naqsan. You also know that (individual) moral-obligations al-takalif actually occur commensurate with the intellects, thus the stronger in intellect is more burdened in taklif than the weaker in intellect. Therefore, people of innate-sagacity ahl al-fatanah and powerful intellect shall be charged in judgement on Resurrection Day by what people of weaker and deficient intellect are not charged with.

This has to do with the taklif of the mu’min in Imami theology, those who are mukallafun bi-haqiqati l-Iman,[19] which Mulla Sadra terms “the heart moral-obligations al-takalif al-qalbiyyah” occuring in accordance with the power or the weakness of one’s ‘aql, such that “reward and punishment are in accordance with the ‘scope–measure’ miqdar of what the servant is given (by God) of ‘aql” (p.235). Thus, “the varying levels of surpassing-merit faèl in reward or recompense, occur in accordance with the higher degrees of the intellects in eminence and splendor / ‘ala hasabi darajati l-‘uqul fi l-sharaf wa l-baha’” (p.242). In other words: the greater share of ‘aql with which one is endowed by God, then the greater is the punishment, and the greater is the reward. This ancient Islamic teaching was central to the operation of God’s hujjah ‘decisive argument’ against humans.

 

 Hadith #14 (junud al-‘aql wa l-jahl)

 

This famous hadith from Ja‘far al-Sadiq was also linked with the teachings of his son Imam Musa al-Kaîim.[20] By the early Safavid period it was being read in terms of a primordial cosmological creation of two opposed spiritual principles symbolized by the dualism of ‘aql and jahl / intellect and ignorance.[21] Mulla Sadra devotes considerable space to the listing of seventy-five pairs of troops jund or ‘powers’ functioning as the human qualities of inner purgative struggle.[22] The key sentence is the statement by al-Sadiq: “God created al-‘aql and it is the First Creature (awwalu khalqin) God created among the ‘spiritual–immaterial beings’ (min al-ruhaniyyin) on the right side of the Throne from His light”. Mulla Sadra comments as follows:[23]

“inna llaha khalaqa l-‘aqla” — that is, He originated it without an intermediary. Thus, it is in reality the (sole) Originated-Being al-mubda‘ before others among the possible existents, because they (are brought into being) by means of (‘aql’s) mediation, in accordance with al-Sadiq’s statement: “wa huwa awwalu khalqin khalaqahu min al-ruhaniyyin / and it is the first creature He created among the ‘spiritual-immaterial beings’” — They are the luminous Essential-Substances al-jawahir al-nuraniyyah whose Being is not conditioned by bodies, for if their activity and movement are conditioned by bodies then they would be of psychic being nafsaniyyatu l-wujud, otherwise they are intellective ‘aqliyyah (in being).

  All the intellectual lights al-anwar al-‘aqliyyah are one reality, with no dissimilarity between them in ‘essence’ [mahiyyah / quiddity] and in their ‘contingent accidents’ ‘awarièiha, but rather in accordance with strength or weakness and completeness or deficiency in the original source of luminosity and being; and the demonstration of this is mentioned in our writings.

“‘an yamin al-‘arsh on the right side of the Throne” — (meaning) the ‘near-relation’ al-jar, either attached to a First Creation, if what is meant by al-ruhaniyyin is taken in the general sense; or attached to the ruhaniyyin if what is meant is the more specific sense. Thus (the ruhaniyyun) were at that time with the First Intellect al-‘Aql al-Awwal on the right side of the Throne.  . . .

  [pp.400–403: ‘right hand’ connotes ‘the mediator or means between the agent and his act’, thus ‘aql (as yad Allah) is the intermediary between God and His act; and ‘Throne’ expresses God’s Mercy al-Rahmah which is an intermediate jawhar between the world of ‘Aql and the world of change comprising souls and bodies].

(p.403) “min nurihi from His Light” — that is, God created al-‘aql as a creature from the Light of His ‘Self’ which is His Self Itself / min nuri dhatihi lladhi huwa ‘ayn dhatihi;[24] therefore (Light) is an adjective for the accusative object connected to the verb [i.e., khalaqa-hu]. Yet it is conceivable that (Light) is connected to the genitive object (of the preposition [min al-ruhaniyyin]), for all the ‘spiritual-immaterial beings’ are created from the Light of His ‘Self’ / min nuri dhatihi.[25]

 [pp.403–404: he treats the idbar and iqbal of ‘aql in terms of its descent( nuzul or hubuì) into material creation and its corresponding ascent (su‘ud or return ruju‘) back to its origin; see our summary below.] . . .

(p.404) “I created thee as a sublime creature / khalqan ‘aîiman, and I esteem thee above all My creation!” — . . . The ‘aql here is not a mere accidental knowing Form mujarrad surah ‘ilmiyyah in conformity with the material world, as is the case with occurring knowledges and ignorances—I mean the acquired sciences inscribed within the souls and their deprivation; rather the aforementioned ‘Aql and Jahl in this hadith are members of Self-essential Being al-wujud al-‘ayni: one of them pure intellection ‘aqli sirf, the other pure imaginal psyche nafsani wahmi mahè. . . .

(p.405) Likewise al-‘aql is the Intellective Form al-surah al-‘aqliyyah which if (the Form) was actualized by other than itself, then the other would be intelligizing ‘aqilan by means of it; while if (the Form) was not actualized by other than itself, but was self existent qa’imah bi-dhatiha, then (the Form) would be both intelligible ma’qulah by means of itself and intelligizing ‘aqilah by means of itself. The Simple Intellect al-’aql al-basiì whose existence is by this mode of Being, comprises all the intelligibles al-ma‘qulat.

 [In polar opposition, Jahl is also a jawhar Essential-Substance, created out of the dark knowledge of the ‘salt sea’ as “al-maddah al-ula al-jismani primordial psychic matter,” (p.406), but is of Psychic Form surah nafsaniyyah not corresponding to knowledge and wisdom nor to the material world.]

  Mulla Sadra’s ta’wil of the idbar and the iqbal of both ‘Aql and of Jahl springs out of his teaching on the Gradations of Being (tashkik al-wujud) in the cosmos, and the movements from the origin down or out into manifested existence, then up or back to the source (see also hadith #26 below). One tends to compare his ideas on these movements with those of Ibn al-’Arabi. Seizing upon the important detail of al-Sadiq placing the motion of idbar first (unlike almost all the rest of the Aqbil! narratives whether Shi’i or Sunni), Sadra views this ‘turning away’ positively in terms of ‘Aql’s turning toward the creations which proceed from himself, or through ‘aql’s mediation proceed from God—namely the Forms and Bodies and their physical matters.[26] ‘Aql’s motion ‘out’ away from its source (the Realm of Lordship al-‘alam al-rububiyyah) and down (nuzul) into the progressive levels of decreasing Being (khalq al-akwan), is accomplished at God’s “affirming ontological bidding amran ijabiyyan takwiniyyan”. [Likewise, the idbar of Jahl is interpreted as God’s ontological bidding, amarahu amra l-takwin; pp.407–408.] The effect is that ‘Aql distributes Being to lower levels of creation (tarashshaha bi-fadli wujudihi l-fa’id bi-quwwati llahi ta’ala ‘ala wujudi ma dunahu; p.403). So in its descent, this immaterial Light substance of the First Intellect becomes Psyche Nafs, then Physical Nature Ìab’, then Form Surah and finally Body Jism. In this manner one may comprehend the ultimate connection between the celestial Light source of Intellect and the inborn character trait within the human constitution (as a malakah or gharizah).

On the other hand, the iqbal ‘turning toward’ of ‘Aql represents his drawing near to God after having descended into “the place of physical constitution and bodily deficiencies and the sources of darkness and evils,” and marks his step by step ascent (su’ud) back up the higher levels: from Body it becomes Form, which in turn becomes Natural-Constitution ìab‘i, followed by Psyche; and then passes through seven stages of ‘Aql: intellect of primordial-matter ‘aql hayulani à first intellect ‘aql awwal [i.e., al-‘aql al-juz’i] à innate natural intellect ‘aql bi-l-malakah à subordinate psychic intellect ‘aql munfa‘il nafsani à acquired intellect ‘aql mustafad [acquired from the First Intellect] à actual intellect ‘aql bi-l-fi‘l [i.e., al-‘aql al-tafsili] à and ultimately the Active Intellect ‘aql fa‘‘al [i.e., al-‘aql al-basiì] (p.404).[27] In other words, ‘aql as a malakah or innate human cognitive faculty distinguishing humans from animals, stands above Body and Psyche in the external creation, and is the main point of contact with the higher gradations of intellect linked to the First Creation. Both the individual human faculty and the Universal Intellect are created from light. Sadra summarizes:

. . . (pp.405–406) Since al-‘aql was created from Light, then it is either that which is God’s First Creation in the beginning: (created) from the Light which is His Exalted ‘Self’ Itself / ‘ayn dhatihi ta‘ala, and is His knowledge of His ‘Self’ Itself / ‘ayn ‘ilmihi bi-dhatihi which is the knowledge of the totality of known things from a more sublime and elevated aspect. Or either it is the ‘aql which is the last of existing things at the end: (created) from the successive layers of Lights al-anwar al-mutaradifah and recurring intellections al-ta‘aqqulat al-mutakarrirah, until it becomes a ‘natural character trait’ malakah, then a simple self-subsistent substantive Form surah jawhariyyah basiìah qa’imah. So in both cases, al-‘aql was created from Knowledge[28] and the Water of Life unpolluted by the muddiness of the body or the darkness of primordial matter, and the obscurity of non-being or the mixture of evil and defective-bane (in one’s natural constitution).

For Mulla Sadra, the First Intellect, as the Universal Intellect al-‘Aql al-Kulli or highest grade of Being, is the same al-‘Aql al-Fa‘‘al Active Intellect of the philosophers, and belongs to the incorporeal Realm of Omnipotence al-’alam al-jabarut. Sadra critiques the attempts by some Falasifah to explain the connection between a plurality of intellects (i.e., the Aristotelian scheme adopted by al-Farabi & Ibn Sina), and he argues that this plurality consists in reality of levels of un-compounded Being differing only in intensity of luminosity (maratib wujudiyyah basitah mutafawitah bi-l-ashaddi wa l-anwar fa-l-anwar) and in proximity to the source of light (i.e., the First Intellect; p.228). This primordial Light Intellect is pure Being connected only to its Originator (God), and having no connection to place (unlike a contingent-accident), nor to matter (unlike form), nor to body (unlike psyche); pp.226–7. It is identical with God’s creative Amr and His Word Kalimah. Mulla Sadra emphasizes that whatever meaning one understands by the term ‘aql, all of them invariably share one fundamental notion: ‘aql is incorporeal (kawnuhu ghayr jismin wa la sifah li-l-jism wa la jismani bi-ma huwa jismani; p.229).

 

Hadith #26 (al-‘aql al-juz’i)

 

This report has the same higher links in its isnad as the very first hadith (. . . Mohammed b. Muslim < Abu Ja‘far al-Baqir),[29] with a slightly shorter text concluding with a similar list of functions for ‘aql: “. . . I created no creature better than thee (ahsana min-ka); iyyaka . . . thee alone do I Bid and thee alone do I Forbid, thee alone do I Reward and thee alone do I Punish”. Mulla Sadra makes some observations about other riwayat for this creation narrative:[30]

 This hadith also occurs narrated from the Prophet (s) with differing wording in both Sunni and Imami transmission, and the Imami has five separate transmissions in this class with varying wording and isnads,[31] three of them through al-’Ala’ b. Razin < Mohammed b. Muslim < Abu Ja‘far a.s. However, the version which is transmitted as the first hadith on Abu Ja‘far, as well as the one transmitted on Abu ‘Abdullah [al-Sadiq; above #14], contain additions to the remaining versions [i.e., #26 & #32], especially the one comprising the troops of ‘aql and jahl.

 But it occurs to me here, in terms of ‘symbolic interpretation’ fi l-ta’wil, that it is conceivable what is meant by “al-’aql” is the particular intellect al-‘aql al-juz’i which is within the human, since it also is the ‘first’ thing God created in him in relation to the rest of his faculties and limbs quwahu wa a’dahu. I am not saying that its origination in the human innate-constitution khilqat al-insan is prior in time to the existence of the rest of the faculties and limbs which are gradated in origination and consecutive in being.

 Rather: all the faculties and limbs present in the individual upon completion of his innate-constitution—which takes place by means of the ‘overflow’ of the Intelligizing Rational Psyche bi-fayadani l-nafs al-naìiqah al-‘aqilah—are in need of the essential-substance of the Rational Psyche for their existence and stability. These faculties which the Psyche employs in actuality, are in number other than those faculties present in the bodily matter prior in time to the existence of the Psyche. Those latter faculties are merely ‘equipment’ mu’addad for these former faculties, and do not remain after the overflow of the Rational Psyche because (the Psyche) is their caretaker and starting-point, their effective-maker and their utmost degree, God willing; while the faculties (employed by the Rational Psyche in actuality) are its subsidiary branches, its servants, and its troops.

 There is no doubt that the human Intellective Essential-Substance al-jawhar al-’aqli, on account of its being part of the [corporeal] Realm of Dominion ‘alam al-malakut, is the best innate-constitution and the noblest in being than the rest of his faculties as well as the totality of worldly existents.

Mulla Sadra now gives an explanation for the motions of iqbal & idbar confirming the identity of ‘aql with the Rational Psyche: the iqbal is the Rational Psyche’s turning towards God and proximity to God by means of attaining knowledge and certainty (al-ma‘rifah wa l-yaqin), its elevation toward the Sacred Realm al-‘alam al-quds, and purification from worldly desires. This is “a motion of the creature toward the Real harakatun min al-khalq ila l-haqq” which is the condition of some of God’s Friends in perfecting their essence-self. However, the perfect saint (al-wali al-kamil) does not remain immersed in such absorption, but has a complementary motion descending back towards the world of his fellow creatures to assist their perfection and salvation. Sadra observes, “The Perfect Man al-Insan al-Kamil possesses two motions with regard to al-‘aql: one is an ascending drawing-near iqbaliyyah su‘udiyyah in order to perfect his essence-self, the second is a descending withdrawal idbariyyah nuzuliyyah in order to perfect others”.[32]

 

‘Aql as gharizah and as jawhar

 

The Intellective Essential-Substance al-jawhar al-‘aqli belongs to the infra-celestial Realm of ‘alam al-malakut, while the Universal Intellect al-‘Aql al-Kulli or the First Intellect always in actuality belongs to the supernal Realm of ‘alam al-jabarut. When interpreting the Imams’ hadiths on ‘aql, Mulla Sadra discusses the relation between these two realms and the consequences for intellect as modes of illuminative cognition, seeking to better explain in what manner they connect. He has recourse to two pairs of dichotomies within each realm. 1) For al-jawhar al-‘aqli he distinguishes between two faculties or aptitudes, a speculative faculty quwwah naîariyyah, and a practical faculty quwwah ‘amaliyyah.[33] 2) And for the highest stage of ‘Aql in actuality (al-‘Aql al-Kulli), there is the uppermost level of Simple Intellect al-‘Aql al-basiì (also termed the Comprehensive Intellect al-‘aql al-ijmali, and al-‘aql al-qur’ani);[34] followed by the Detailed Intellect al-‘Aql al-tafsili (also termed the Psychic Intellect al-‘aql al-nafsani, and al-‘aql al-furqani).[35] We cannot discuss these two pairs in any detail, only mentioning them in relation to how Mulla Sadra bridges the gap between the First Intellect and the individual innate intellective faculty. The former pair of faculties (speculative and practical) represents the domain of creedal theology, ethics, and the shari’ah; while the latter pair represents the domain of psychology and gnosis. The speculative faculty of al-jawhar al-‘aqli appears to overlap or converge with the Detailed Intellect al-‘Aql al-tafsili (or al-’aql al-nafsani), marking a merging of religion & ethics with gnosis & psychology.

Commenting on hadith #9, the Prophet’s statement: “. . . God shall recompense in accordance with a person’s intelligence,” Mulla Sadra identifies al-‘aql here to be:[36]

. . . the natural human disposition al-gharizat al-insaniyyah by which the human being is distinguished from beasts. It is dissimilar within individual persons commensurate with the original primordial-nature al-fiìrat al-ula’. Similarly people surpass one another yatafadalu in their acquired intellects fi ‘uqulihimi l-muktasibah commensurate with the completion of each of the previously mentioned ‘aqls in psychology ‘ilm al-nafs and in ethics ‘ilm al-akhlaq.[37] Such perfection is only an intensification within the source of the prime-natured Essential-Substance ishtidad fi asli l-jawhari l-fiìri.

 The more powerful and more luminous that the Essential-Substance of the Psyche jawhar al-nafs is at the very beginning of primordial-nature (fi awwali l-fiìrah), then the more intense and more evident is the efficacy within it of the knowledges and of acts-of-obedience; and the more sublime and elevated is its perfection of the secondary ‘aql with regard to one of the two faculties, the theoretical or practical al-naîariyyah aw al-‘amaliyyah, and the more joined to the Greatest Universal Intellect and the nearer to the First Reality, Exalted be He. So it is apparent that, with respect to completion or deficiency and eminence or baseness, individual humans vary tremendously in accordance with the (variations of their) intellective essence al-huwiyyatu l-‘aqliyyah . . . . [Sadra now quotes verses of Imam ‘Ali, and four Prophetic hadiths confirming this variation.[38]] It seems that the term al-‘aql was originally used for that natural human disposition gharizah, then the term became employed to connote the perfected innate-disposition achieved in some individuals. . . .

Furthermore, the ‘speculative’ theoretical faculty (naîari, ‘ilmi) and the ‘practical’ faculty (‘amali) both function as powers of the human soul in that they are aptitudes of al-jawhar al-’aqli, and both are necessary for perfecting this jawhar. The perfection of one’s individual ‘aql consists in bringing to completion both the thinking and speculative ability (fikr & naîar), as well as the ability of performing righteous deeds al-‘amal al-salih, adhering to morally obligatory acts, and shunning forbidden acts.[39]

It is the master idea of Gradations in Being (tashkik al-wujud) complemented by his important insight concerning the degrees of dissimilarity and surpassingness (tafawut & tafadul) as variations in intensity of luminosity or cognition, which enable Mulla Sadra to make a meaningful connection between the Universal Intellect as transcendent First Creation, and the particular intellect of the individual Intellective Essential-Substance al-jawhar al-‘aqli. This same insight facilitates his success in interpreting the early Imami ‘aql creation narratives through the lens of his philosophical psychology (‘ilm al-nafs) and his religious ethics (‘ilm al-akhlaq). This marriage of spiritual psychology and ethics was a distinguishing feature of Shi’i ‘spiritual–theosophy’ ‘Irfan. The emphasis on the dissimilarity and surpassingness of innate endowment of ‘aql had been a distinctive feature of archaic Muslim notions of intelligence.[40] It was discussed by the 3^rd/9^th century Central Asian master al-Hakim al-Tirmidhi in terms of degrees of spiritual cognition subsiding into their source, termed al-‘Aql al-Akbar. Mulla Sadra found confirmation for this insight in his own thinking concerning variations in intensity or luminosity of ‘aql, from these hadiths of the Imams of the Prophet’s Family ‘alayhim al-salam.

 

Notes

 

© Copyright 2006 SIPRIn. All Rights Reserved.