خلاصة:
One of the most significant realms of creation and the broadest determinations of the universe is the realm of intelligence or the world of spirits. Due to its special degree of incorporeality, understanding this realm is not quite possible for ordinary minds whose ideal incorporeality has not yet attained perfection. It requires a particular scientific and practical wayfaring. Attainment to this realm has been a topic of discussion in philosophical and mystical texts of Muslim scholars. Philosophical analyses based on Peripatetic philosophy and the philosophy of Illumination have not been particularly precise in this regard, and are subject to criticism in transcendent philosophy. Transcendent philosophy defines the attainment to the realm of intelligence by elaborating the substantial motion of the soul and its existential transformation until reaching the perceiving active intellect, uniting with it as well as the other levels of intellect in the hierarchical order and being inclusive of the subordinate levels. In Islamic mysticism too, the soul embarks on a spiritual journey towards God, progressively assuming various states and shedding the confines of restrictions and regulations acquired in compound ascension (Mīʿrāj-i Tarkībī) along the way. It, then, proceeds towards its simplicity and totality until it unites with all intellects and holy souls. Both of these analyses have a single essence and it could be concluded that the meaning of attainment to the world of spirits the mystic has arrived at through spiritual experiences, is presented in a demonstrative manner in transcendent philosophy.
ملخص الجهاز:
Alongside the Supreme Pen, they also mention "al-Mala'ikah al-Muhayyimah" (the wandering angels), "al-Kumal" (the perfect ones), and "al-Afrad" (the individuals), assigning them to this same rank; because these intellectual beings all possess complete proximity to the Exalted Truth and share in receiving emanation from Him without an intermediary (Qunawi, 1374, p.
The Preserved Tablet The Preserved Tablet is also among the beings of the intellectual world; but in the rank after the first intellect, or the same as the Supreme Pen. Agha Mohammad Reza Qomshei and Imam Khomeini (may their souls be sanctified) do not consider the first intellect to be among the wandering angels, and in his commentary on this position in the commentary of Qaysari, they have critiqued his view (cf.
Attaining the intellectual world in Illuminationist wisdom Following Ibn Sina, Shaykh al-Ishraq also criticized the union of the rational soul with the Active Intellect, considering union—in the sense of two things becoming one—to be limited to three cases: conjunction (such as the merging of two waters), admixture (such as the mixing of water and milk, or the mixing of vinegar and grape juice which becomes sekanjabin), and compositional combination (such as a mixture of sand and gravel), none of which constitute true union (Suhrawardi, 1375, Vol. 1, pp.
Attaining the intellectual world in Transcendent Wisdom Sadr al-Muta'allihin collected Ibn Sina's expressions regarding the union of the knower with the known, including the union of the rational soul with the Active Intellect, from various parts of his books, and then proceeded to critique them (cf.
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