Volume 5, Issue 2 (2025)
jpt 2025, 5(2): 239-257 |
Back to browse issues page
Download citation:
BibTeX | RIS | EndNote | Medlars | ProCite | Reference Manager | RefWorks
Send citation to:
BibTeX | RIS | EndNote | Medlars | ProCite | Reference Manager | RefWorks
Send citation to:
Moosavi Bayegi S, Salami M. Criticism of Qunavi's Negativity Perspective on the Compatibility of the First Emanation and the First Intellect based on Mulla Sadra's Judgment. jpt 2025; 5 (2) :239-257
URL: http://jpt.modares.ac.ir/article-34-80512-en.html
URL: http://jpt.modares.ac.ir/article-34-80512-en.html
1- Department of Islamic Philosophy and Theology, Faculty of Theology, Razavi University of Islamic Sciences, Mashhad, Iran
Full-Text [PDF 680 kb]
(97 Downloads)
| Abstract (HTML) (245 Views)
Full-Text: (4 Views)
Introduction
One of the fundamental challenges in Islamic philosophy and mysticism is explaining how multiplicity emanates from the One. The Peripatetic philosophers explain the creation of beings via a hierarchy of intellects, considering the First Intellect as the primary emanation. In Illuminationist philosophy, the Nearest Light is posited as the first emanated being. Theoretical mystics, particularly Qūnawī, regard the first emanation as an absolute and simple reality, referred to with terms such as extended being. Qūnawī considers the First Intellect to be merely one of the manifestations of this first emanation. Similarly, Fanārī, rejecting the composite nature of the First Intellect, emphasizes the absolute existence of the first emanation. Mullā Ṣadrā, by integrating philosophy and mysticism, identifies the extended being with the First Intellect, thereby establishing a connection between these perspectives. This study undertakes a comparative analysis of these views to evaluate the degree of correspondence between the mystical notion of the first emanation and the philosophical concept of the First Intellect in Ṣadrian philosophy.
The First Emanation in the Perspective of Islamic Philosophers
In Islamic philosophy, the First Emanation is regarded as the first being directly created by the absolutely simple source, playing a pivotal role in explaining the structure of creation. The account of how the first existent proceeds from the Necessary Being is founded upon two key principles: first, the Principle of the One, and second, the metaphysical analysis of the nature of the First Intellect. According to the Principle of the One, which has deep roots in both Greek and Islamic philosophy [Ibn Rushd, 1993: 224; Dīnānī, 1987: 613], only one immediate effect can proceed from a simple and unified cause [Ibn Sīnā, 1996: 122; Tūsī, 1985: 85; Mullā Sadrā, 1989c: 204]. This principle is closely linked to the law of compatibility and implies an ontological proportionality between cause and effect [Shanazarī, 2003: 2; Mullā Sadrā, 1989a: 224].
Within this framework, the Peripatetic philosophers identify the First Intellect as the First Emanation [Ibn Sīnā, 1984a: 22, 393; Fārābī, 1996: 21; Shahrzūrī, 2004: 377]. Suhrawardī, drawing on the metaphysics of light and darkness, likewise identifies the First Intellect as the nūr al-aqrab, the only possible emanation from the nūr al-anwār. He maintains that the multiplicity of beings cannot emanate directly from the Necessary Being without implying a compositional structure in the divine essence [Suhrawardī, 1993a: 125–126].
Qūnawī and the First Emanation
In theoretical mysticism, the First Emanation is the primordial manifestation of the Absolute Reality and the source of all multiplicity, serving as the intermediary through which Divine effusion (fayd) reaches all manifestations [Ibn Turka, 1981: 123; Fanārī, 2009: 210].
Qūnawī conceives of the First Emanation as the universal and extended existence that brings about both divine and created determinations. It represents the manifestation of the Real in the domain of act, wherein all created beings are its loci of manifestation [Qaysarī, 1996: 23, 285; Ardabīlī, 2002: 187]. The unity of the First Emanation, despite its universality and expansiveness, is a shadowy and gradational unity, encompassing all kinds of multiplicity—whether generic, specific, or numerical [Jawādī Āmulī, 2003: 426].
According to Qūnawī, the universal reality of the First Emanation is not confined to any particular determination; rather, it is present in all determinations in a comprehensive manner. Thus, a complete realization of it requires a contemplative vision of the entirety of these determinations [Fanārī, 2009: 101; Nā’ijī, 2009a: 889; Khomeinī, 1989: 274].
Qūnawī and his commentators, such as Fanārī, assert that the First Emanation occupies a higher ontological rank than the First Intellect. The latter is merely one of the determinate manifestations of the former [Nā’ijī, 2009: 1510; Fanārī, 2009: 86, 92]. The First Emanation is a universal existence that is common to all entities and not restricted to the created realm, in contrast to the First Intellect, which is a created being limited to a specific ontological level [Qūnawī, 2011: 196; Fanārī, 2009: 93-94].
Fanari’s Objections in Refuting the Philosophers’ View
The first intellect is a composite entity of existence and essence, and therefore, the first origin cannot be absolute and simple. The existence of the first origin must be pure and uncompounded existence so that multiplicity cannot find its way into it [Fanari, 2009: 194; Khomeini, 1998: 287]. Also, the first intellect, due to the combination of existence and essence, does not have true unity and is a creature. In contrast, the first origin is a universal and unlimited existence [Na'iji, 2009b: 1518]. Accordingly, the expanded universal existence, as the first origin, has the possibility of originating from the essence of truth and is broader than the first intellect, which is merely one of its determinations [Fanari, 2009: 192].
Mulla Sadra's Judgment
Accessing the definitive views of Mullā Sadrā on epistemological and metaphysical issues is challenging due to the breadth and depth of his writings. This complexity is especially evident in his position regarding the First Emanation, which at times appears somewhat incoherent, owing to his alignment with the prevailing views of earlier philosophers and his lack of clear differentiation between foundational principles and their outcomes.
The First Perspective: Alignment with the Well-Known Philosophers
In some of his works, Mulla Sadra, like the sages before him, considers the first source to be the first intellect, which in the long chain of intellects is the first level of grace and is separate from matter [Mulla Sadra, 1984:69; 1989b:322]. In the book Al-Mabdat wa Ma’ad, he also introduces the first origin as a substance separate from matter and the greatest of possibilities [Mulla Sadra, 1975:188]. The unity of the first origin and the relationship between cause and effect is also considered as a numerical unity, and cause and effect must have an existential proportion [Mulla Sadra, 1999:222-266].
The Second Perspective: Alignment with the Mystics
In some passages, Mulla Sadra aligns with the mystics and considers the First Emanation as the absolute and unfolded existence, which is the created determination of the Divine Essence, and all other levels of existence are its manifestations [Mulla Sadra, 1989b: 331]. This unfolded existence does not emerge through causality but rather acts as a source of existence, and its universality is a description of existence itself, not a universality of concepts or quiddities [Mulla Sadra, 1981: 883; Zonouzi, 1997: 385]. He considers it a sacred substance and a simple intellectual reality that is the most perfect of essences and the closest of beings to the Divine Origin [Mulla Sadra, 1989c: 263]. The unfolded effusion in relation to the Divine Name Allāh possesses all perfections and relates to God in the same way that the Imam relates to the other Imams [Mulla Sadra, 1989b: 331].
Synthesizing the Two Perspectives
Ultimately, Mulla Sadra presents his view within the framework of the unity of existence, the principle of the simple reality, and his particular interpretation of causality. According to the unity of existence, only the existence of God is independent, and all other beings are manifestations of Him [Mulla Sadra, 1989b: 292, 305]. The principle of the simple reality states that the Divine Essence is pure simplicity and contains all things within itself; the perfections of lower beings are derived from it [Mulla Sadra, 1962: 8; 1981: 37]. In transcendent theosophy, causality is interpreted in terms of theophany and emanative unfolding (tasha’un) between cause and effect [Mulla Sadra, 1984: 54].
Mulla Sadra emphasizes the distinction between being a source and causality, attributing the former to absolute existence, which possesses a unity distinct from numerical unity [Mulla Sadra, 1989b: 330]. The First Intellect, compared to other beings, is limited and determined, while the unfolded existence is absolute and free from specific quiddities [Mulla Sadra, 1989b: 331–332]. Therefore, the philosophical First Intellect and the mystical unfolded existence are identical in essence, and all the characteristics of the unfolded existence also apply to the First Intellect [Amuli, 1989: 688].
Conclusion
One of the fundamental challenges in Islamic philosophy and mysticism is explaining how multiplicity emanates from the One. The Peripatetic philosophers explain the creation of beings via a hierarchy of intellects, considering the First Intellect as the primary emanation. In Illuminationist philosophy, the Nearest Light is posited as the first emanated being. Theoretical mystics, particularly Qūnawī, regard the first emanation as an absolute and simple reality, referred to with terms such as extended being. Qūnawī considers the First Intellect to be merely one of the manifestations of this first emanation. Similarly, Fanārī, rejecting the composite nature of the First Intellect, emphasizes the absolute existence of the first emanation. Mullā Ṣadrā, by integrating philosophy and mysticism, identifies the extended being with the First Intellect, thereby establishing a connection between these perspectives. This study undertakes a comparative analysis of these views to evaluate the degree of correspondence between the mystical notion of the first emanation and the philosophical concept of the First Intellect in Ṣadrian philosophy.
The First Emanation in the Perspective of Islamic Philosophers
In Islamic philosophy, the First Emanation is regarded as the first being directly created by the absolutely simple source, playing a pivotal role in explaining the structure of creation. The account of how the first existent proceeds from the Necessary Being is founded upon two key principles: first, the Principle of the One, and second, the metaphysical analysis of the nature of the First Intellect. According to the Principle of the One, which has deep roots in both Greek and Islamic philosophy [Ibn Rushd, 1993: 224; Dīnānī, 1987: 613], only one immediate effect can proceed from a simple and unified cause [Ibn Sīnā, 1996: 122; Tūsī, 1985: 85; Mullā Sadrā, 1989c: 204]. This principle is closely linked to the law of compatibility and implies an ontological proportionality between cause and effect [Shanazarī, 2003: 2; Mullā Sadrā, 1989a: 224].
Within this framework, the Peripatetic philosophers identify the First Intellect as the First Emanation [Ibn Sīnā, 1984a: 22, 393; Fārābī, 1996: 21; Shahrzūrī, 2004: 377]. Suhrawardī, drawing on the metaphysics of light and darkness, likewise identifies the First Intellect as the nūr al-aqrab, the only possible emanation from the nūr al-anwār. He maintains that the multiplicity of beings cannot emanate directly from the Necessary Being without implying a compositional structure in the divine essence [Suhrawardī, 1993a: 125–126].
Qūnawī and the First Emanation
In theoretical mysticism, the First Emanation is the primordial manifestation of the Absolute Reality and the source of all multiplicity, serving as the intermediary through which Divine effusion (fayd) reaches all manifestations [Ibn Turka, 1981: 123; Fanārī, 2009: 210].
Qūnawī conceives of the First Emanation as the universal and extended existence that brings about both divine and created determinations. It represents the manifestation of the Real in the domain of act, wherein all created beings are its loci of manifestation [Qaysarī, 1996: 23, 285; Ardabīlī, 2002: 187]. The unity of the First Emanation, despite its universality and expansiveness, is a shadowy and gradational unity, encompassing all kinds of multiplicity—whether generic, specific, or numerical [Jawādī Āmulī, 2003: 426].
According to Qūnawī, the universal reality of the First Emanation is not confined to any particular determination; rather, it is present in all determinations in a comprehensive manner. Thus, a complete realization of it requires a contemplative vision of the entirety of these determinations [Fanārī, 2009: 101; Nā’ijī, 2009a: 889; Khomeinī, 1989: 274].
Qūnawī and his commentators, such as Fanārī, assert that the First Emanation occupies a higher ontological rank than the First Intellect. The latter is merely one of the determinate manifestations of the former [Nā’ijī, 2009: 1510; Fanārī, 2009: 86, 92]. The First Emanation is a universal existence that is common to all entities and not restricted to the created realm, in contrast to the First Intellect, which is a created being limited to a specific ontological level [Qūnawī, 2011: 196; Fanārī, 2009: 93-94].
Fanari’s Objections in Refuting the Philosophers’ View
The first intellect is a composite entity of existence and essence, and therefore, the first origin cannot be absolute and simple. The existence of the first origin must be pure and uncompounded existence so that multiplicity cannot find its way into it [Fanari, 2009: 194; Khomeini, 1998: 287]. Also, the first intellect, due to the combination of existence and essence, does not have true unity and is a creature. In contrast, the first origin is a universal and unlimited existence [Na'iji, 2009b: 1518]. Accordingly, the expanded universal existence, as the first origin, has the possibility of originating from the essence of truth and is broader than the first intellect, which is merely one of its determinations [Fanari, 2009: 192].
Mulla Sadra's Judgment
Accessing the definitive views of Mullā Sadrā on epistemological and metaphysical issues is challenging due to the breadth and depth of his writings. This complexity is especially evident in his position regarding the First Emanation, which at times appears somewhat incoherent, owing to his alignment with the prevailing views of earlier philosophers and his lack of clear differentiation between foundational principles and their outcomes.
The First Perspective: Alignment with the Well-Known Philosophers
In some of his works, Mulla Sadra, like the sages before him, considers the first source to be the first intellect, which in the long chain of intellects is the first level of grace and is separate from matter [Mulla Sadra, 1984:69; 1989b:322]. In the book Al-Mabdat wa Ma’ad, he also introduces the first origin as a substance separate from matter and the greatest of possibilities [Mulla Sadra, 1975:188]. The unity of the first origin and the relationship between cause and effect is also considered as a numerical unity, and cause and effect must have an existential proportion [Mulla Sadra, 1999:222-266].
The Second Perspective: Alignment with the Mystics
In some passages, Mulla Sadra aligns with the mystics and considers the First Emanation as the absolute and unfolded existence, which is the created determination of the Divine Essence, and all other levels of existence are its manifestations [Mulla Sadra, 1989b: 331]. This unfolded existence does not emerge through causality but rather acts as a source of existence, and its universality is a description of existence itself, not a universality of concepts or quiddities [Mulla Sadra, 1981: 883; Zonouzi, 1997: 385]. He considers it a sacred substance and a simple intellectual reality that is the most perfect of essences and the closest of beings to the Divine Origin [Mulla Sadra, 1989c: 263]. The unfolded effusion in relation to the Divine Name Allāh possesses all perfections and relates to God in the same way that the Imam relates to the other Imams [Mulla Sadra, 1989b: 331].
Synthesizing the Two Perspectives
Ultimately, Mulla Sadra presents his view within the framework of the unity of existence, the principle of the simple reality, and his particular interpretation of causality. According to the unity of existence, only the existence of God is independent, and all other beings are manifestations of Him [Mulla Sadra, 1989b: 292, 305]. The principle of the simple reality states that the Divine Essence is pure simplicity and contains all things within itself; the perfections of lower beings are derived from it [Mulla Sadra, 1962: 8; 1981: 37]. In transcendent theosophy, causality is interpreted in terms of theophany and emanative unfolding (tasha’un) between cause and effect [Mulla Sadra, 1984: 54].
Mulla Sadra emphasizes the distinction between being a source and causality, attributing the former to absolute existence, which possesses a unity distinct from numerical unity [Mulla Sadra, 1989b: 330]. The First Intellect, compared to other beings, is limited and determined, while the unfolded existence is absolute and free from specific quiddities [Mulla Sadra, 1989b: 331–332]. Therefore, the philosophical First Intellect and the mystical unfolded existence are identical in essence, and all the characteristics of the unfolded existence also apply to the First Intellect [Amuli, 1989: 688].
Conclusion
- The emanation of contingent beings in a systematic hierarchy from the True One to multiplicity is accepted by both philosophers and mystics; Philosophers consider it to be the First Intellect, whereas mystics regard the first emanated reality as the Extended Being.
- According to the philosophers, the First Intellect possesses both quiddity and restricted existence, and its unity is numerical—thus, it cannot possess absolute unity. Mystics, however, regard the single existence that is the first theophany of the Truth as simple.
- Through the explanation of causality in terms of emanative unfolding and theophany, it becomes clear that philosophical causality and origination signify the manifestation of the Absolute and Unlimited Existence of God. The philosophical First Intellect is identical with the mystical unfolded existence. The first level of manifestation is the appearance of the First Intellect, which encompasses all other levels and all beings, making it identical with the unfolded existence.
- In the issue of the First Emanation, there is no essential disagreement between the First Intellect and the unfolded existence; the difference lies merely in terminology. Both refer to the same reality.
Article Type: Original Research |
Subject:
Philosophy of Religion (Islamic)
Received: 2025/03/24 | Accepted: 2025/05/19 | Published: 2025/05/29
Received: 2025/03/24 | Accepted: 2025/05/19 | Published: 2025/05/29
References
1. Amuli HIA (1989). NAQD AL-NOQUD FI MAʿRIFAT AL-WUJUD. Corbin H, editor. Tehran: Ministry of Culture and Higher Education. [Arabic] [Link]
2. Ardebili AAG (2002). TAQRIRAT-I FALSAFEH-YE Imam Khomeini (Volume 2). Tehran: Institute for Compilation and Publication of Imam Khomeini's Works. [Persian] [Link]
3. Bahmanyar AH (1996). AL-TAHSIL. Motahhari M, editor. Tehran: University of Tehran Press. [Arabic] [Link]
4. Dinani Gh (1987). General principles of Islamic philosophy (Volume 2). Tehran: Institute for Cultural and Scientific Research. [Persian] [Link]
5. Fanari H (2009a). Translation and commentary on MISBAH AL-UNS (Volume 2). Na'iji MH, translator. Qom: AYAT ISHRAQ. [Persian] [Link]
6. Fanari H (2009b). Translation and commentary on MISBAH AL-UNS (Volume 3). Na'iji MH, translator. Qom: AYAT ISHRAQ. [Persian] [Link]
7. Fanari SADM (2009). MISBAH AL-UNS. Khajavi M, editor. Tehran: Molla. [Arabic] [Link]
8. Farabi AN (1992). Selected questions on the soul. Hassanzadeh Amoli H, editor. Tehran: Amir Kabir. [Arabic] [Link]
9. Farabi AN (1996). The political regime. Bu Malham A, editor. Beirut: DAR WA MAKTABAT AL-HILAL. [Arabic] [Link]
10. Ghaffari H, Moghaddam GA (2016). Study of Sadra's judgemet between philosophy and mysticism about divine essence. Philosophy. 13(1):79-95. [Persian] [Link]
11. Hoseini Sharif SA, Moqaddam GA (2017). A comparative study of the first intellect and the expanded existence in peripatetic philosophy and mysticism. Islamic Philosophical Doctorines. 12(20):47-68. [Persian] [Link]
12. Ibn Arabi (n.d.). AL-FUTUHAT AL-MAKKIYYA (Volume 1). Beirut: DAR SADIR. [Arabic] [Link]
13. Ibn Rushd (1993). The incoherence of the incoherence. Beirut: DAR AL-FIKR. [Arabic] [Link]
14. Ibn Sina (1984a). AL-SHIFAʾ (Volume 1). Qom: Ayatollah Marʿashi Najafi Library. [Arabic] [Link]
15. Ibn Sina (1984b). The origin and the return. Tehran: Institute of Islamic Studies, McGill University. [Arabic] [Link]
16. Ibn Sina (1996). AL-ISHARAT WA AL-TANBIHAT (Volume 3). Qom: Balaghat. [Arabic] [Link]
17. Ibn Turka SAD (1981). TAMHID AL-QAWAʿID. Ashtiani JAD, editor. Tehran: Ministry of Culture and Higher Education. [Arabic] [Link]
18. Jandi MAD (2002). SHARH FUSUS AL-HIKAM. Ashtiani JAD, editor. Qom: Islamic Propagation Office. [Arabic] [Link]
19. Javadi Amoli A (1993). TAHRIR TAMHID AL-QAWAʿID. Qom: Al-Zahra Publications. [Persian] [Link]
20. Javadi Amoli A (2003). RAHIQ MAKHTUM (Volume 8). Qom: Isra. [Persian] [Link]
21. Javadi Amoli A (2012). The Philosophy of Mulla Sadra. Qom: Imam Khomeini Research Institute. [Persian] [Link]
22. Kazemzadeh P, Dehghan-Simkani R, Davarnia M (2013). WUJUD-E MUNBASIT in viewpoints of Sayyid Haydar Amuli and Mulla Sadra. Journal of Religions and Mysticism. 46(1):63-84. [Persian] [Link]
23. Khademi A (2005). Mulla Sadra's view on the first emanation. SADRA'S KHERADNAMEH. 41:24-31. [Persian] [Link]
24. Khomeini R (1989). TAʿLIQAT ʿALA SHARH FUSUS WA MISBAH AL-UNS. Rahimian H, editor. Qom: PASDAR-E ISLAM. [Arabic] [Link]
25. Moghaddam Gh (2020). Expanded existence and the longitudinal chain of causes. Mashhad: Islamic Research Foundation of Astan Quds Razavi. [Persian] [Link]
26. Mulla Sadra (1962). AL-ʿARSHIYYA. Isfahan: Faculty of Literature and Humanities. [Arabic] [Link]
27. Mulla Sadra (1975). The origin and the return. Tehran: Iranian Society of Philosophy and Wisdom. [Arabic] [Link]
28. Mulla Sadra (1981a). ASRAR AL-AYAT. Tehran: Iranian Society of Philosophy and Wisdom. [Arabic] [Link]
29. Mulla Sadra (1981b). Divine witnesses in mystical paths. Tehran: University Publishing Center. [Arabic] [Link]
30. Mulla Sadra (1984). The perceptions. Corbin H, editor. Tehran: Tahoori. [Persian] [Link]
31. Mulla Sadra (1989a). The transcendent philosophy in the four intellectual journeys (Volume 1). Qom: MAKTABAT AL-MUSTAFAWI. [Arabic] [Link]
32. Mulla Sadra (1989b). The transcendent philosophy in the four intellectual journeys (Volume 2). Qom: MAKTABAT AL-MUSTAFAWI. [Arabic] [Link]
33. Mulla Sadra (1989c). The transcendent philosophy in the four intellectual journeys (Volume 7). Qom: MAKTABAT AL-MUSTAFAWI. [Arabic] [Link]
34. Mulla Sadra (1999). RISALA FI AL-HUDUTH. Mousavian H, editor. Tehran: Sadra Islamic Philosophy Foundation. [Arabic] [Link]
35. Qaysari MD (1996). SHARH FUSUS AL-HIKAM. Ashtiani JAD, editor. Tehran: ELMI VA FARHANGI. [Arabic] [Link]
36. Qunawi SAD (1996). AL-NAFAHAT AL-ILAHIYYA. Khajavi M, editor. Tehran: Molla. [Arabic] [Link]
37. Qunawi SAD (2002). IʿJAZ AL-BAYAN FI TAFSIR UMM AL-QUR'AN. Ashtiani JAD, editor. Qom: Islamic Propagation Office. [Arabic] [Link]
38. Qunawi SAD (2011). AL-NUSUS. Naji Esfahani H, editor. Qom: AYAT ISHRAQ. [Arabic] [Link]
39. Rahimian S, Eskandari Z (2013). Proclus and Mulla Sadra on first effusion. Comparative Theology. 4(10):41-50. [Persian] [Link]
40. Sabzawari MH (1990). SHARH AL-MANZUMA FI AL-MANTIQ WA AL-HIKMA (Volume 2). Hassanzadeh Amoli H, editor. Tehran: NASHR NAB. [Arabic] [Link]
41. Shahrazuri SAD (2004). RASA'IL AL-SHAJARAH AL-ILAHIYYA. Habibi N, editor. Tehran: Iranian Institute of Philosophy. [Arabic] [Link]
42. Shanazari J (2003). Principle and divine agency. Journal of Philosophical Theological Research. 5(13-14):29-40. [Persian] [Link]
43. Shirazi QAD (2001). Commentary on the philosophy of illumination. Tehran: Ministry of Culture and Islamic Guidance. [Arabic] [Link]
44. Suhrawardi SAD (1993a). Collected works of the master of illumination (Volume 2). Tehran: Institute for Cultural and Scientific Research. [Arabic] [Link]
45. Tabataba'i MH (2007). NIHAYAT AL-HIKMAH. Qom: Imam Khomeini Institute. [Arabic] [Link]
46. Tusi NAD (1985). Summary of critique of the Muhassal. Beirut: DAR AL-DUʾA. [Arabic] [Link]
47. Zonouzi MA (1997). BADA'Iʿ AL-HIKAM. Tehran: Allameh Tabataba'i University. [Arabic] [Link]
| Rights and permissions | |
 |
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. |