ABSTRACT
The intelligence-existent (maujudī ‘aqlī) must come first from the Necessary Existent, as we have asserted. In one respect another intelligence emanates (‘aqlī āyad) from that intelligence, whereas in another respect a body emanates from the primordial bodies. 1 If they are numerous, and we shall establish that they are numerous, then from that intelligence another intelligence must proceed, and from the primordial body another body must emanate. Subsequent emanations continue similarly to the last level of the primordial bodies. And from any intelligence comes another intelligence substance according to the aspect to which it has become a Necessary Existent in essence (badhāt), which is essentially due to the Necessary Existent and due to the intuition and conception (taȦawwur) it has of the Necessary Existent. Inasmuch as it contains a contingent being (imkān al-wujūd), a material substance can come from it. 2 It has already been affirmed that the possibility of realhing the emanation of diversity and multiplicity from the one reality in this manner is fundamental to this process. 3
