Finding that the goal (gharaḍ) and the choice (ikhtiyār) of this movement are intelligent in nature and aim towards the superior states (bar sū), their direction being not from the inferior (zīr) states, but towards other modes (rū-yi dīgar)

The mover of circular (gird), continuous (pawasta), unbounded motion is a power (quwwatī) without a boundary (karāna). ¹ That is to say, it is a power capable of acting without any restrictions. We claim that this power is never embodied. If it were embodied it could be divided by the imagination (bawahm qismat) because a body is divisible in the imagination. The imagination can divide a body and its features. A part of this power is also equal to that total power while being less than the entire power. Consequently, it is possible to move it in a limited (maḥdūd) time. It is either unlimited (bīkanāra) as a whole, or it has a limit. If it were unlimited, the effects of a lesser power and a greater power would be equal, and this is impossible. If it were finite (mutanāhī) and limited, however, and remained similar to the former in other respects, the sum of two powers, being the totality, would be limited and finite when applied to limited motions. To move the primary being, a mover is required whose force is unlimited and who is separated from the body in motion. Furthermore, there are two kinds of mover. The one can be compared to a beloved who moves a lover (āshiq) or to desire (murād) which moves a mover, whereas the other resembles life (Jān) which moves a body, or weight which moves a stone. While motion is due to the first, action is due to the second. ² Since the motion results from the mover of this motion, it is undoubtedly due to the action of the mover, and the agent (mover) of this motion is necessarily a soul-self (nafs). Furthermore, the mover possesses a material nature since an intelligence (‘aql) type of entity cannot be a cause of the motion of a body, as has been made clear. For these reasons, the motion coming from this mover is restricted to itself. Its support (madad) comes from the other mover since the latter is not restricted in power. Its mode, however, could not be of such a mode (ān rūy) that such a motion comes from it, because the mover would then be embodied in that type of mode. The intelligence (‘aql) is not separated from the body. There is, then, a mover of an unlimited power, alien to (bīzāār) being united with bodies, which moves the body because it is its goal (maqȦūd), its aim ( gharaḍ) and its beloved (ma‘shūq). We shall discover how this is possible when we discuss the entire nature (ḥāl) of this power.