Fact-checked by Grok 2 weeks ago

Tenth intellect

The Tenth Intellect, also known as Spiritual Adam (Ādam al-rūḥānī) or the Active Intellect (al-ʿaql al-faʿʿāl), is a primordial entity in the cosmology of Tayyibi Ismailism, the last in a series of ten celestial immaterial Intellects that emanate from the divine Originator (al-mubdiʿ) and govern the spiritual and physical realms.^[1] Immaterial and eternal, it serves as the demiurge of the sublunary world, bestowing forms on matter and facilitating the generation and corruption of earthly phenomena, while acting as a link between the higher pleroma and human souls.^[1] In Ismaili cosmogony, the Tenth Intellect originates from a dramatic fall: a spiritual entity destined for the Third Intellect position sins by failing to recognize the Originator's absolute transcendence, descending to the tenth rank through repentance.^[1] It plays a central role in the restoration of cosmic order, guiding fallen souls toward higher Intellects via the da'wa (mission) and the Imamate, ultimately aiding in eschatological cycles of resurrection led by the Qāʾem (Riser).^[1] This concept, developed in post-Fatimid Ismaili thought by figures like Ebrāhīm Ḥāmedī (d. 1162), integrates Neoplatonic emanation with Shi'i theological elements, emphasizing intellectual and spiritual ascent for salvation.^[1]

Overview and Conceptual Framework

Definition in Ismaili Philosophy

In Ismaili philosophy, the Tenth Intellect, known as al-'aql al-fa''āl or the Active Intellect, represents the final and lowest emanation in a pleroma of ten intellects originating from the One, or God, serving as the primary agent for sustaining the sublunar realm.^[2] This intellect occupies the base of the spiritual hierarchy, directly interfacing with the material world while remaining part of the immaterial celestial order.^[3] As the lord of the lunar sphere, it governs the cycles and transformations of earthly existence, ensuring the ongoing harmony between divine order and physical manifestation.^[2] Functioning as a demiurgic force, the Tenth Intellect actively shapes and administers physical creation by bestowing forms upon matter, thereby actualizing potentialities in the natural order.^[3] It influences terrestrial phenomena through the moon's dominion, regulating growth, decay, and renewal in the sublunar domain, which encompasses all generated beings below the celestial spheres.^[4] This role extends to mediating divine influx, allowing the Active Intellect to imprint universal principles onto the mutable world, thus preserving cosmic equilibrium without direct intervention from higher emanations.^[2] The Tenth Intellect possesses key attributes that underscore its intermediary status: it is immaterial and eternal, yet intimately connected to the material realm as the conduit for divine knowledge and volition.^[3] Known as the Giver of Forms (wahib al-suwar), it endows both corporeal entities and human souls with the structures necessary for actualization, embodying the One's will in the manifest cosmos.^[3] Through this, it bridges the spiritual pleroma and the sensible world, facilitating the transmission of intellectual perfection to receptive beings.^[4]

Position in the Emanationist Hierarchy

In Ismaili cosmology, the emanationist hierarchy comprises ten successive intellects ('uqūl), forming the spiritual pleroma that structures the cosmos. The First Intellect, also known as the Universal Intellect, originates directly from the divine command through the process of ibdāʿ (origination ex nihilo), serving as the primordial intermediary between God and creation.^[5] From this First Intellect, the remaining nine emanate in a cascading manner, wherein each subordinate intellect contemplates its superior counterpart, thereby actualizing its own essence and generating the next in the sequence through an overflow of spiritual substance (fayḍ).^[6] This hierarchical emanation mirrors the Neoplatonic model adapted to Ismaili theology, with each intellect associated with a celestial sphere: the First governing the sphere of spheres, the Second the fixed stars, and so on, down to the Ninth linked to the lunar sphere.^[4] The Tenth Intellect occupies the culminating position in this tenfold hierarchy as the final and lowest spiritual entity, directly interfacing with the corporeal realm. Positioned as the active governor of the sublunar world, it receives the emanative overflow from the Ninth Intellect, which it then channels and diffuses into the material domain to sustain cosmic harmony and facilitate the governance of physical phenomena.^[5] This receptive and projective dynamic positions the Tenth Intellect as the bridge between the intelligible and sensible worlds, ensuring the perpetual influx of divine order without further emanation beyond itself.^[7] The Tenth Intellect oversees the four elements—earth, water, air, and fire—regulating their combinations and transformations within the realm of generation and corruption.^[7] This oversight extends to human souls, which the Tenth Intellect illuminates and guides toward intellectual perfection, actualizing their potential for spiritual ascent within the emanative framework.^[4] Through these interactions, the Tenth Intellect maintains the equilibrium of the sublunar order, embodying the terminus of spiritual emanation while enabling the manifestation of divine providence in the material sphere.^[5]

Cosmogonic Narrative

The Drama of Creation

In Ismaili cosmogony, the process of creation commences with the divine command "kun" (Be!), an act of ibdāʿ (origination ex nihilo) that gives rise to the First Intellect as the initial manifested entity, embodying eternal perfection and serving as the origin of all subsequent emanations.^[1] This First Intellect, in a state of contemplative awareness, then produces the Second Intellect through an overflow of its essence, followed by the Third Intellect in a similar manner of inbiʿāth (radiant emanation).^[1] The sequence continues progressively, with each intellect emanating the next via this dual process of contemplation and luminous overflow, culminating in a hierarchy of ten intellects that structures the spiritual cosmos.^[1] Central to this emanative order is a dramatic conflict in the heavenly realm, where the Third Intellect—initially positioned higher in the hierarchy—rebels against the principle of divine unity by failing to acknowledge the precedence of the First or Second Intellect.^[1] This act of hesitation or defiance introduces a cosmic disruption, marking a deficiency in the Third Intellect's recognition of its subordinate status and leading to its displacement downward through the chain of emanations.^[8] As a result, by the completion of the tenth emanation, the fallen Third Intellect occupies the lowest position as the Tenth Intellect, embodying the consequences of this primordial rebellion.^[1] In the reordered hierarchy, the Tenth Intellect assumes authority over the sublunar, material world, governing the cycles of generation and corruption while bridging the spiritual and physical realms.^[1] This positioning establishes the Tenth Intellect as the active principle (faʿʿāl) that sustains earthly existence, directing the governance of celestial bodies—particularly the moon—and influencing the phenomenal order below.^[1]

Fall and Restoration of the Tenth Intellect

In Ismaili cosmogony, particularly as articulated by thinkers like Ebrāhīm al-Ḥāmidī building on Ḥamīd al-Dīn al-Kirmānī's framework, the Tenth Intellect originates as the Third Intellect in the hierarchical chain of ten intellects emanating from the divine Originator. Its fall occurs due to a moment of hesitation or refusal to fully acknowledge the precedence and superiority of the First and Second Intellects, leading to a state of stupor that disrupts its immediate emanation and causes it to plummet through the hierarchy to the tenth position.^[1]^[6] This demotion positions the Tenth Intellect as the governor of the sublunar world, responsible for the realm of generation and corruption, where it assumes the role of demiurge over material creation.^[9] The repentance process begins with the Tenth Intellect's recognition of its error, prompting a gradual ascent facilitated by esoteric interpretation (ta'wil) and the structured mission of the da'wa, which operates across prophetic cycles to realign cosmic order. In formulations by Ebrāhīm al-Ḥāmidī, this involves the Intellect summoning subordinate beings to repentance, mirroring its own path toward higher ranks and eventual ascent to its original third position as the Universal Adam.^[1]^[10] The restoration culminates in the era of the Qāʾem (Resurrector), where full reconciliation with the divine hierarchy is achieved, symbolizing the Intellect's reintegration into the intelligible world after seven dawrs (cycles).^[9] This narrative of fall and restoration underscores the manifestation of the material universe as a consequence of the Tenth Intellect's displacement, which balances divine mercy—through opportunities for repentance—with justice in the cosmic structure. By enabling the sublunar realm's formation, the event integrates the spiritual and physical domains, ensuring the hierarchy's dynamic progression toward ultimate harmony without negating the Originator's transcendence.^[1]^[10]

Historical Development

Early Ismaili Formulations

The concept of the Tenth Intellect emerged in Ismaili da'wa literature during the 9th and 10th centuries, as part of an emanationist cosmology that integrated Neoplatonic principles with Shi'i esoteric interpretations.^[5] This doctrine positioned the Tenth Intellect as the final entity in a hierarchy of ten intellects emanating from the divine One, serving as the Active Intellect responsible for governing the sublunary world and facilitating the spiritual order of creation.^[11] In pre-Fatimid missionary texts, it was linked to the pre-eternal cycles of creation known as adwar, representing recurring epochs of manifestation and concealment that structure cosmic and prophetic history.^[5] Key early formulations appear in the Rasāʾil Ikhwān al-Ṣafāʾ (Epistles of the Brethren of Purity), an encyclopedic work composed anonymously in the mid-10th century and closely associated with Ismaili intellectual circles in Basra and Baghdad.^[11] In these epistles, the Tenth Intellect concludes the chain of emanation, acting as the demiurge that oversees the material realm, human souls, and the processes of generation and corruption, while enabling the soul's ascent toward higher spiritual ranks.^[11] Anonymous Ismaili tracts from the same period, such as those attributed to early da'wa figures like Muhammad b. Aḥmad al-Nasafī in his Kitāb al-maḥṣūl (ca. 913 CE), adapted Neoplatonic hierarchies to Ismaili theology, portraying the Tenth Intellect as a mediator between the divine pleroma and the physical cosmos.^[5] Doctrinal developments in the 10th century marked a shift from abstract emanationist models to more personalized narratives, particularly in early Fatimid-era texts that emphasized the Tenth Intellect's dynamic role in prophetic cycles.^[5] Initially depicted as an impersonal cosmic principle in pre-Fatimid works, it evolved into a figure akin to Spiritual Adam, tasked with summoning spiritual entities to repentance and restoring hierarchical order within the adwar.^[5] This personalization underscored its function in guiding prophetic resurrections, where it rises in rank alongside the Qāʾim (Riser) to initiate new cycles of revelation, thereby linking cosmogony to soteriological processes.^[5]

Contributions of Key Thinkers

Hamid al-Din al-Kirmani (d. after 1021), a leading Fatimid da'i and philosopher, significantly elaborated the doctrine of the Tenth Intellect in his cosmological works, particularly Kitab al-Riyad and Rahat al-'aql. In Kitab al-Riyad, he portrayed the Tenth Intellect as the mukasir (limited legatee) within the Ismaili da'wa hierarchy, occupying the lowest rank among the ten spiritual dignitaries (hudud) that mirror the cosmic order from the natiq (speaking prophet) to the mukasir.^[12] This positioning integrates the Tenth Intellect into the synchronic and diachronic structures of the da'wa, where it serves as a terrestrial intermediary facilitating guidance through prophets, Imams, and da'is during periods of concealment (satr).^[12] As a demiurge, the Tenth Intellect receives forms from preceding intellects to shape the sublunar world, organizing natural creation by actualizing potentiality into forms influenced by celestial spheres and directing beings toward tawhid (divine unity).^[12] Al-Kirmani further emphasized the Tenth Intellect's "fall" not as a literal descent but as a metaphorical hesitation or delay in procession from higher ranks, symbolizing the human soul's inherent potential for perfection through intellectual effort, knowledge, and obedience to divine guidance.^[12] This interpretation, drawn from his adaptation of al-Farabi's ten-intellect system, replaces earlier Neoplatonic dualities with a hierarchical chain where the Tenth Intellect, often identified with the third intellect in its active role, redeems this delay by aiding spiritual resurrection and the transition from nature to higher intellects.^[13] His syntheses countered dissident views, such as those of Abu Ya'qub al-Sijistani, affirming the Tenth Intellect as a caused existent rather than the divine command (amr) itself, thereby reinforcing its function in cosmic and salvific processes.^[12] Building on al-Kirmani's framework, Ibrahim al-Hamidi (d. 1162), the second Tayyibi da'i mutlaq and a key figure in Yemeni Ismailism, advanced the Tenth Intellect doctrine by introducing a dynamic mythical narrative that linked it more explicitly to Imamic authority and sublunar governance. In his Tayyibi cosmology, al-Hamidi reinterpreted the emanation such that the Third Intellect, originally pure and actual, falls due to hubris or overestimation of its autonomy, descending to assume the rank of the Tenth Intellect as spiritual Adam (Adam al-ruhani).^[10] This fallen entity, functioning as the demiurge (mudabbir), governs the material world from the shadow of its error while initiating the da'wa to ascend through repentance across seven prophetic cycles toward qiyama (resurrection).^[9] Al-Hamidi integrated this with Imamic authority by equating the Tenth Intellect's redemptive summons with the hidden Imam's esoteric guidance (ta'wil), ensuring the continuity of the da'wa hierarchy in Yemen amid Fatimid decline.^[14] In Yemeni Tayyibi structures, al-Hamidi's innovations tied the Tenth Intellect to sublunar governance by portraying it as the orchestrator of human souls and physical creation, where the da'wa's ranks—led by the da'i mutlaq—mirror this ascent, fostering obedience to the Imam as the ultimate qa'im (raiser) who actualizes the Intellect's potential.^[10] His works, such as those shaping Tayyibi gnosis, emphasized this integration to sustain the community's esoteric mission, distinguishing Tayyibi thought from earlier Fatimid formulations by adding a narrative of cosmic drama and hierarchical restoration.^[15]

Philosophical Influences

Neoplatonic Foundations

The concept of the Tenth Intellect in Ismaili philosophy draws heavily from Plotinus' Neoplatonic framework, particularly his triad of hypostases—the One, the Intellect (Nous), and the Soul—which serves as the foundational model for emanation from a singular divine source. Ismaili thinkers expanded this hierarchy into a decadic structure of ten intellects, adapting Plotinus' notion of progressive emanation to accommodate a more intricate cosmological chain that bridges the transcendent divine with the material world. This expansion reflects Plotinus' Enneads, where the Intellect emerges from the One through self-contemplation, a process mirrored in the Ismaili sequence where each intellect emanates from the prior one, ultimately positioning the Tenth Intellect as analogous to the Active Intellect in broader Arabic Peripatetic philosophy, responsible for illuminating human souls and sustaining the physical realm.^[16] Ismaili Neoplatonism further incorporates the Islamic concept of ibdaʿ (origination), portraying creation as God's eternal command rather than a purely necessary procession, thus harmonizing Neoplatonic overflow with divine will.^[17] Proclus further enriched this emanationist schema through his emphasis on intermediary beings and the mechanics of fayd (overflow), concepts integrated into Ismaili thought via Arabic translations of his Elements of Theology. In Proclus' system, divine procession involves a series of henads and gods as intermediaries that facilitate the diffusion of unity into multiplicity, a principle that Ismailis adopted to justify the multiplication of intellects beyond Plotinus' triad. The process operates through contemplative overflow: each intellect, in contemplating its superior, imperfectly replicates that contemplation, thereby generating the subsequent intellect in a descending chain of increasing particularity. This Proclean dynamic ensures a structured emanation, preventing chaotic multiplicity while maintaining causal continuity from the divine origin.^[16] In the Ismaili adaptation, this chain culminates in the Tenth Intellect, which, through its final act of contemplation, projects the material world, echoing the Active Intellect's role in Aristotelian-Neoplatonic synthesis as the source of forms in matter. Unlike higher intellects focused on spiritual hierarchies, the Tenth Intellect's overflow directly engages the sensible realm, providing the intellectual light necessary for corporeal existence and human cognition. This positioning aligns with al-Kirmani's refinement in Raḥat al-ʿaql, where the Tenth Intellect marks the boundary between the spiritual pleroma and physical creation.^[16] Ismaili modifications personalize these intellects as volitional spiritual entities, diverging from the impersonal, necessary forces in Plotinus and Proclus. While Neoplatonic emanation is an involuntary procession driven by the nature of the One, Ismailis infuse the intellects with agency and divine command (amr), portraying them as obedient beings endowed with will (mashīʾa) that actively participate in creation. This personalization, evident in al-Sijistānī's Kitāb al-Iftikhar, elevates the intellects to quasi-prophetic roles, emphasizing their intentional alignment with God's purpose rather than mere metaphysical necessity.^[16]

Integration of Non-Islamic Elements

In Ismaili philosophy, the Tenth Intellect's depiction draws on Zoroastrian dualistic motifs, particularly in the cosmogonic narrative where cosmic tension arises between light (eternal being) and darkness (opacity and limitation). This parallels the Zoroastrian struggle between Ohrmazd, the lord of light and wisdom, and Ahriman, the force of darkness and deceit, with the Tenth Intellect functioning as a redeemer akin to Ohrmazd's angelic agents (Amesha Spentas or fravashis) that combat chaos and restore order through cycles of manifestation. The narrative emphasizes the Intellect's role in summoning fallen spiritual entities to repentance, mirroring Zoroastrian themes of eschatological renewal by savior figures like the Saoshyant, who purifies the world at the end of time.^[18] Building upon this Persian substrate, the Tenth Intellect's portrayal exhibits conceptual affinities with Indian traditions, notably Vedanta's notion of cyclic emanations from Brahman and Buddhism's samsara, where the material realm unfolds as an illusory projection (maya) sustained by interdependent arising. In Ismaili thought, the Tenth Intellect, as the active governor of the sublunary world, veils spiritual essences in physical forms, engendering illusion and cyclical descent-ascent akin to maya's obscuration of non-dual reality in Advaita Vedanta or the karmic cycles binding beings in Buddhist cosmology. These parallels underscore a shared emphasis on transcending material delusion through intellectual gnosis, though direct transmission remains a subject of scholarly inquiry.^[19] Syncretic integration of such non-Islamic elements is exemplified in the works of the Ikhwan al-Safa, whose encyclopedic Rasāʾil blend the Tenth Intellect's celestial oversight with Hermetic notions of divine mediation through planetary intelligences and Sabian (Harranian) concepts of stellar governance by ethereal beings. The Brethren portray the Intellect as part of a hierarchical cosmos where universal principles emanate to regulate the macrocosm, incorporating Hermetic ascent rituals for soul purification and Sabian star cults that attribute cosmic order to intermediary hypostases, thus enriching Ismaili emanationism with esoteric governance models from ancient Near Eastern traditions. This fusion extends to Indian influences, as the Ikhwan cite Buddhist figures like Buddha (as Būdāsaf) alongside Persian sages in their universalist framework, promoting a perennial philosophy that harmonizes diverse wisdoms under monotheistic unity.^[19]^[20]

Theological and Soteriological Significance

Relation to the Imamate

In Ismaili theology, the Tenth Intellect, known as the Active Intellect or spiritual Adam, occupies the lowest position in the cosmic hierarchy of ten intellects emanating from the divine realm, serving as the demiurge responsible for the governance of the sublunar world and the initiation of spiritual redemption.^[5] This entity, having fallen from its original third rank due to a primordial error, embodies the guiding function that bridges the transcendent divine order and the human domain, facilitating the ascent of souls through repentance and recognition of higher spiritual ranks.^[10] The doctrinal link to the Imamate positions the Imam as the human representative of the Tenth Intellect, manifesting its authority on earth as the speaking Universal Soul that directs the da'wa (missionary summons) and upholds the hudud al-din (religious hierarchy).^[21] Within this framework, the Imam functions as the hujja (proof) of divine will, channeling the overflow (fayd) of the Tenth Intellect to ensure the transmission of esoteric knowledge (ilm) essential for spiritual enlightenment.^[22] In the Fatimid context, Imams such as al-Mu'izz (r. 953–975 CE) and al-Mustansir (r. 1036–1094 CE) were interpreted as direct embodiments of this influx, with al-Mustansir described as "an evidence of God among mankind" who preserves and reveals the hidden truths of the faith through interpretive authority (ta'wil).^[21] This role underscores the Imamate's perpetual nature, where each Imam inherits the spiritual light (nur) of the Tenth Intellect, forming a "temple of light" that sustains the cosmic order's redemptive process.^[5] In Tayyibi Ismailism, this hierarchical correspondence is further emphasized, aligning the Tenth Intellect with the Imam as the foundational rank of spiritual authority, responsible for summoning humanity to esoteric understanding and bridging the realms of divinity (lahut) and humanity (nasut).^[22] The Imam, as the corporeal veil (ghilaf) over the Tenth Intellect's essence, ensures the continuity of guidance across cycles of manifestation, with figures like Ja'far al-Sadiq (d. 765 CE) exemplifying the integration of prophetic inheritance and intellectual overflow in the da'wa structure.^[21] Thus, the Imamate not only reflects but actively perpetuates the Tenth Intellect's function in maintaining equilibrium between the celestial hierarchy and earthly salvation.^[10]

Role in Human Salvation and Afterlife

In Ismaili soteriology, the Tenth Intellect serves as a guiding force for human souls, providing intellectual illumination (ishraq) that enables their spiritual ascent through the cosmic hierarchy of intellects, much like its own path of repentance following its cosmic fall. As the Active Intellect and demiurge of the sublunary world, it summons souls to recognize higher ranks and repent, facilitating their progression from potentiality to actuality and ultimately toward reunion with the divine origin. This illumination mirrors the Tenth Intellect's restorative journey, where human recognition of esoteric truths allows souls to emulate its redemption and transcend material attachments.^[5]^[10]^[23] In the afterlife, the Tenth Intellect facilitates the souls' progression in the intermediary realm of barzakh by providing illumination that enables their recognition and repentance, leading to ascent toward higher intellects for the faithful, achieving fanā—annihilation in the divine—through progressive union with the Universal Intellect and ultimate proximity to God. Unrepentant souls, conversely, face torment in realms like Sijjīn, separated from this ascent until potential future cycles of restoration.^[5]^[23]^[24] Practically, humans access the Tenth Intellect's salvific guidance through ta'wil—the esoteric interpretation of revelation—and teachings from the Imam, who embodies authoritative instruction for soul purification. By emulating the Intellect's repentance via these practices, believers cultivate inner knowledge that propels their ascent, ensuring salvation in the qiyāma (Great Resurrection) where souls return to pre-eternal paradise. This personal eschatology aligns briefly with the Imamate's communal role in dispensing such wisdom.^[10]^[23]^[5]

References

[1]
al-Farabi's Psychology and Epistemology
Feb 11, 2016 · There is a tenth intellect, namely, the active intellect ('aql al-fa ''āl), whose activity is very relevant mainly for two reasons: (1) this ...
[2]
Ibn Sina's Metaphysics - Stanford Encyclopedia of Philosophy
Dec 2, 2015 · In some texts, Avicenna mentions “ten intelligences after the First ... So to the active donation of forms by the Agent Intellect, Avicenna ...
[3]
https://www.iis.ac.uk/wp-content/uploads/2024/10/ismaili_theology_madelung-137090010.pdf
[4]
https://www.jstage.jst.go.jp/article/orient/44/0/44_3/_pdf
[5]
https://www.iranicaonline.org/articles/cosmogony-vi/
[6]
http://heritage.ismaili.net/node/9928
[7]
https://www.academia.edu/40843274/Ismaili_Thesis_on_the_Ecclesiastical_Hierarchy
[8]
ʿAQL - Encyclopaedia Iranica
The First Intelligence arises directly from God. From this Intelligence arises the Second Intelligence, on the one hand and the highest Sphere on the other.<|control11|><|separator|>
[9]
[PDF] Muslim Philosophy and the Sciences - The Institute of Ismaili Studies
The Tenth Intellect, associated with the sphere of the. Moon, is the “Active Intellect” and the point of contact for the human intellect with celestial.
[10]
[PDF] Aspects of Ismaili Theology
The knowledge of the prophets came from the same source as for every human mind, the Tenth, or Active Intellect, who was the Giver of Forms. (wahibal-suwar); ...
[11]
The Philosophical Prophetology of Isma'ılism in the Eleventh Century
tenth intellect (active intellect) corresponds to that of the mukasir at the bottom ... Walker, P. E. 1999: Hamıd al-Dın al-Kirmanı: Ismaili Thought in the Age of ...
[12]
COSMOGONY AND COSMOLOGY vi. In Ismaʿilism
The Tenth or Active (faʿʿāl) Intellect governs the sublunar world in place of the First. Among the celestial bodies, the moon in particular is in charge of the ...
[13]
The Philosophical Significance of the Imam in Isma'ilism | Ismaili.NET
The Tenth Intellect, who has fallen down from being the Third to being the Tenth, corresponds inthe sub-lunary world, i.e. the earth, of which he is in charge, ...
[14]
(PDF) Isma'ili Thesis on the Ecclesiastical Hierarchy - Academia.edu
The hierarchy of emanation was a hierarchy of value and perfection, the Intellect was perfect, but the Soul was less so, imperfection (evil) being caused by ...
[15]
https://www.ismaili.net/Source/0892/doctrine.html
[16]
Plato - Ismaili.NET
The conclusion that the Tenth Intellect is also the Imam is predicted on the Isma'ili view of the world of religion. (*15) The world of religion is hierarchical ...
[17]
a re-examination of the fallen existent in al-kirmani's cosmology
557/1162) adopted al-Kirmani's theory on Ten Intellects, yet in their cosmology the Third Intellect wants to have a superiority over the Second. Intellect ...
[18]
[PDF] Isma'ilism - Azim Nanji Reference - The Institute of Ismaili Studies
He becomes the tenth intellect, but seeks through repentance to regain his original status. It is by returning through the intellects above him that Adam ...
[19]
Ikhwān al-Safā - Stanford Encyclopedia of Philosophy
Apr 22, 2008 · If God is like the one, the Active Intellect is compared to number 2, the Universal Soul to number 3 and Nature (or Matter) to number 4 (cf.
[20]
[PDF] Salvation and Destiny in Islam - OAPEN Library
of the Moon, al-Kirmānī adds a tenth intellect which, positioned between God ... mukāsir (limited legatee). Diachronically, the ḥudūd are the ranks of.
[21]
al-Kirmani, Hamid al-Din | Internet Encyclopedia of Philosophy
Al-Kirmani replaced the Neoplatonic dyad of the Intellect ('aql) and Soul (nafs) in the spiritual world, which had been adopted by his Iranian Ismaili ...Missing: emanation Tenth<|control11|><|separator|>
[22]
A Survey of Ismaili Studies Part 2: Post‐Fatimid and Modern Ismailism
Nov 20, 2016 · Building on the Fatimid cosmology of Hamid al-Din al-Kirmani, the Tayyibi da'is beginning with Ibrahim al-Hamidi (d. 1162) constructed a mytho- ...
[23]
ISMA'ILIYYA - Ismaili.NET
The tenth one is the Active Intellect (al-'Aql al-Fa''al) or demiurge ... Tenth Intellect and demiurge (mudabbir). The physical world was produced out ...
[24]
Fatimid Cosmopolitanism
### Summary of Neoplatonic Influences on Ismaili Philosophy
[25]
Proclus's Theory of Emanation, and it's impact in The Islamic ...
The mainly problem of this research is to understand Proclus's Theory of Emanation, and it's impact in The (Ten minds theory), especially at: Al-Farabi, and ...Missing: Ismaili Intellect fayd
[26]
[PDF] Henry Corbin Cyclical Time in Mazdaism and Ismailism
For the pure dualist vision, that of Zoroastrian Mazdaism, the precosmic drama in which the cycle of our "aeon" originated is provoked by the attack and ...
[27]
https://www.iranicaonline.org/articles/ekwan-al-safa
[28]
Ikhwan al-Safa' | Internet Encyclopedia of Philosophy
Book 3: the psychological and rational sciences (10 rasa'il) comprehend intellectual principles (Pythagoras and Ikhwan), universe as macrocosm, intelligence and ...
[29]
Imamat - Philosophical Significance of the Imam in Isma'ilism
The Tenth Intellect, who has fallen down from being the Third to being the Tenth, corresponds in the sub-lunary world, i.e. the earth, of which he is in ...Missing: theology | Show results with:theology
[30]
[PDF] The Intellectual Interactions of Yemenite Tayyibism with the Early ...
Dec 4, 2023 · After the emanation of seven other Intellects in actuality out of the second Intellect, it remained an Intellect in potentiality at the tenth ...
[31]
[PDF] Islamic Philosophy from Its Origin to the Present
of the four elements governed by the Tenth Intellect, which is the. “giver of ... illumination and hence salvation. Man has descended from the world of ...
[32]
[PDF] Attainment of Happiness in Arabic Peripatetic and Ismaili Philosophy
Like most Ismaili philosophers, he continues to enjoy much more than an academic or ... active intellect (nous poiētikos/al-'aql al-fa''āl) throughout ...