1116122, 1:08 AM i »» of ‘AL — Encyclopaedia ranica Encyclopeedia Iranica ‘AQL ‘AQL, “intellect, inteligence, reason.” ‘Gan ‘AQL 1L.InPersian terme comes ots 1. General The erm agli said by Arb pilologins to mean orginally “to restrain” o “totie." sections ix runs extn It then comes to mean “reason” because it“restrains man from precipitous conduct” (Gee standard Arsbc dictionaries) Its use in Islamic philosophy, theology, Sufism and literature is very wide-spread but has diferent nuances in each, Particularly in philosophy and theology (kal) its use is techneal and has developed wader the impact of Greek philosophical ideas. In his technica literature it translates the Greek terms nots and didnoia The philosopher al-Fari, tthe beginning of his ‘esd fl-agl ed. M. Bouyges, Beret, 938) distinguishes several meanings of ‘ag on the basis of Aristotle including one he ateibutes to ka-theologians. nits philosophical usage «al peresves wnlversls as opposed to sense-perception ‘which perceives particulars only. The operation ofthe intellects deserbed as bstraeting the abject of perception from matter ad material relationships and ‘making a concept out oft that is applicable to all the members of a species. The ‘manner in which this is done is that the mind composes and contasts the images of perceptibes stored up in memory and this activity enables ito receive the universal Snteligibefrom the Active Intelligence (aga, a cosmie intelligence (see Delow) tht acts upon the potential human intellect and renders it actual. The ‘universal intelligible, thus, does not “come out of the images in the mind but isan inglux “fom the outside.” Bon Sind developed the theory ofthe intellect most claboratly among the Muslim philosophers. According to him, by exercising intellestion, man develops a capacity within himself for ereative knowledge, This capacity or power which he calls “simple intellect” (l-'agl al-bast = scentia simplex of meleva Latin philosophy) enables man to ereate knowlege ab initio ‘which had never been acquire before. This ney created knowledge he terms “aiseursive knowledge" (Se his De Anima, Arabie tex, ed. F. Rahman, Oxford, 1959, pp. 24:6) A the highest point ofits development, where the human intellect becomes like the Active Intelligence, the Prophetic Intellect comes into being where all teat i deposited in 2 coupe an from where intellectual Revelation arises inthe form of revealed messages inthe Prophet's mind (se F. Rahman, Prophecy in slam, Chictgo, 1979, pp. 30-86) ‘Under the impact ofthe neo-Platonie theory of emanation, Muslim philosophers {developed the theory often metaphysical Intelligences The Fest Intelligence arises ircdy from God. From this Intelligence arises the Second Intelligence, on the one ‘hand and the highest Spare onthe other. This process, where each ntllgence moves its corresponding heavenly sphere goes on until the 10th Intelligence which thas weakened so much tat itcan not give rise to another Intelligence instead it hitps ww ianicaonline orlartclesaql-intellectinteligence-reason wn1116122, 1:08 AM ‘AL — Encyclopaedia ranica produces the sub-unar world of matter It is this intelligence, calle the Active Intelligence, which gives forms tothe speti-temporal world’s hierarchy of beings, culminating in the Prophetic Ttellet where this world rejoin the Active Intellect. ‘What seems to have made this theory irresistibly powerful over the minds of ‘medieval philosophers-Muslims, and, fllosng them, the Latin thinkers lke St. Thomas Aquinas—is that it satisfied both scientific and religious demands atthe same time. Scientifically, there were eight planets nd one High Sphere (containing all'stationary” stars), and, religiously, the numberof Arch-Angels was believed to correspond tothe number of spheres (oe E. Gilson, Les sources gréeo-arabes de Faugustinisme avicennisant, in Archives d'Histoire Doctvinale ot Littérature da ‘Moyen Age, 1938). As for kalm, it did not develop any elaborate theory ofthe intellect or reason, but, as al-arabi points out inthe reference given above, theologians often speak ofa “natural reason” ora“sound reason” (‘aq beftra; ‘ql salim). This appears to haves source in the Stoie concept ofa natural reason which they slo cal lumen naturale (natural ight), While for the Mutts, this natural reason is vtonomous in giving man guidance independent of Revelation, the orthodox. ‘theologians consider its operations tobe decisively subordinate to Revelation: Particularly i the sphere of law, orthodox theologians reject the avtonomy of| Bibliography: See lso EFM, p. 943 Particularly for later developments see Fbn Sind, Ketabal-eXara wa" tanbihat, with commentaries of Far-al-din Rai (on the margin) and Nasi-al-din isi, Istanbul, 1290/1873, pp. 281-299. F.Rafiman, The Philosophy of Multa Sara, Albany, N¥., 1975, pp. 146-66, 222-46. (Rahman) fi In Persian Literature “The term ‘aq! which wil be translated as intellect throughout) is widely discussed in Islamic texts, a fact that is hardly surprising since knowledge Cel), which isthe content of intellet if notin some way dential with itis central to Islamic civilization and dominates “over all aspects of Mustim intelectual, spiritual and socal if" (F. Rosenthal, Knowledge Triumphant: The Concept of Knowledge in ‘Medieval Islam, Leiden, 1970,» 34). Definitions of intellect and disputes over what exactly is denoted by the word are common in the works of various authorities inthe different sciences. Iti often divided into several kinds, For the philosophical discussion, see above (see also. [M. Afnan, A Philosophical Lexicon in Persian and Arabi, Beir, 1969, pp. 178-85). ‘The famous theologian Aba med Gaza (d 505/111) suggests that one ofthe reasons for difference of opinion over the nature of the intellect is thatthe word ‘al denotes fur different realities (Ehya' olim al-din, Cairo 1327/1909, Ip 64): ‘The atstbute which distinguishes human beings fom animals and makes them capable of learning arts and sciences as such, intellect i an inate capacity (aria) thats related to knowledge as the eye is related to vison. 2, Knowledge that is possessed innately by children once they have gained acetain power of discernment, eg. that two of thing are more than one. 3. Knowledge that gained ‘through experience. 4 The understanding by man's innate capacity for knowiedge ‘that all fairs have certain consequences and that passion and self-interest must be restrained. The frst ofthese kinds of intellect, says Gazi is the foundation and source, the second the inital consequence of the firs, the third the consequence of the frst and second combined, andthe fourth the ulimate fruit and final goal. The first two are inate, while the third and fourth are aoquired (Gazzll then quotes hitps ww ianicaonline orlartclesaql-intellectinteligence-reason1116122, 1:08 AM ‘AL — Encyclopaedia ranica three verses from ‘AD, A Taleb that provide traditional basis for this classification; Abi Taleb Maldi [Qi al-goib, Cairo, 964, 1, p.224] quotes the same verses wit the word ‘elm in place of ‘ql; ee the translation by Rosenthal, Knowledge Triumphant,» 184). {In the early Islamic ters and in discussions by authortos such as Gazi intellect is acorded a highly positive role, Nevertheless, in Persian terature and in Sufism in general, intellects often criticized forts shortcomings, especially in the face of love (eq, mahabba); the remainder ofthe present entry will dal mainly withthe ‘theme ofthe contrast between intellect and love, Although the word ‘ag! as such i not found inthe Koren, various verbal forms (e. yeti) occu forty-nine times, always in a positive sense. Through intellect ‘mankind understands the sign (@yat of God, whether inthe phenomena of nature (Koran 2:16, 13:4, 16:12, 23:80, ete), or inthe Koran and other serptures (2:44, 3:65, $118, 10:16, 1:5, et). Intellect prevents man from falling into hell (67:10) {and allows him to understand thatthe next world is beter than this (6:32, 7:16, 12109, 28:60). The vies of creatures in God's sight are those who have no intellect (8:22). Intllec's importance is enhanced by the fat that commentators identify the lobb possessed bythe ilt-atbab, mentioned in sixteen verses, wit intellect & ‘plea verse roads, “Are they qualthose who know and those who know not? Only the alu -atbab the possessors of intellects) remember” (39:9). the very few Hadiths in the primary Sunni collections referring to intellect always ‘mention it in the same positive sens tat is sen in the Koran. Later works add ‘numerous examples of Hadith in praise of ‘agl (Gevalia T, pp. 69-54). ‘The Shi'ite Hadith collections ae paticlanly rch in traditions praising intellct (see Maes, Behar a-anwiar, rep. Beirut, 1983, 1, Ketab al-aq waa, p. '-262)-In both Shi'ite and Sunni Hadiths, the connection between intellect and sound religious faith and practice i stressed. Thus Gazal (loe. it) quotes the Propet assaying that the pillar ofthe believer is his intellect, which determines the ‘measure of his worship (dda). Similarly Imam Ja Tar al-Sideq defines intellect as “that through whieh the Al-Mersiful is worshipped and Paradise is attained” (ales, Bend ,p. 116). The Shi'ite sources emphasize the ides that all postive ‘moral qulities depend upon intellect; Ube ists of these qualities seem to be rototypes for the later discussions ofthe magdmat or “stations” of spiritual perfection in Sufism (the one hundred branches of inelet according tothe Prophet, bid, pp.117-19, orth seventy-five soldiers of ntllet—as opposed to the seventy-five soldiers offal “ignorance”—acording to Tmam Jafar, Ibid, pp. 109- m0, ‘Though intellect is highly praised in the early sources, itis always recognized as 2 «reature of God, who has no equals. Hence intellect must have certain limitations; among these ae the fact that God Himself can only be known tothe intellect to the ‘extent that He chooses to reveal Himself ti, either through seriptre or through ‘the created world. But man asa possessor of intellect will ever be able to comprehend God as He sin Himself the verse "They measure not God with His ‘rue measure” (Koran 22:74) is often cited to prove this point. Similarly, a prophetic “Hadith thats sometimes quote in this context states, “Meditate (tafakkor) upon God's eration (or: God's bounties), but not upon God (or: upoa God’ Essence)” i Kimia-ye sa'adat, e. A. Arm, Tehran, 1319 8/1940, 779) Al's Nahi contains several passages alluding tothe inelet’s inability to grasp true ‘knowledge of God (ed, $. le, Beirut, 1387/1967, pp. 217, 225, 298 ct W. Citic, {A hi'ite Anthoiogy, Albany, 1981, pp. 28, 92; onthe whole question of man’s ability ta know God in the Islamic context, see Rosenthal, Knowledge Triumphant, pp. 129-42) In general the great emphasis placed by kala upon the coneept of tanzih, ‘or “incomparabiliy," the idea thet God i dissimilar to created things asd ‘wanscends our understanding, i losely connected to the inability ofthe intllet to each a true comprehension of God's inmost nature (konh), however necessary intellect may be n order forthe individual to establish sound religious faith and practice. Many ealySufis alo allude to the limitations of intellect. Thus Abu Hasan Nis (4. 295/908) said thatthe intellect is “impotent (ae), and this {impotent ean only poiat to that whic, like isl, is impotent” (Koava-ye Sarb-e arr ed. A. A. Raj a1, Tehran, 1349 8/1970, p55; f. J. Nrbakhsh, Sufism hitps ww iranicaonline orlartclesaql-intellectinteligence-reason1116122, 1:08 AM ‘AL — Encyclopaedia ranica ‘Meaning, Knowledge, and Unity, New York, 1981, pp. 46-47; Kalba, The Doctrine ofthe Sufi, te A.J. Arbetry, Lahore, £965, P5158). ntllet was also suspect because the philosophers and many ofthe theologians aimed to base thelr doctrines upon its findings, while the majority of the ‘community ft that these thinkers had strayed far from thelttr and spirit of Istam; "man of intellect” (age soften a derogatory term alluding to rationalistic ‘thinker or philosopher, someone who is perceived as placing intellect even above ‘revelation, Thus we ind Sand, 25/1190-31) writing that intellect is ind in religous love: “Exercising intellect gel is the work of Hba Sind (Avicena)” (Hadigat al-hagiga, ed, M.T. Modartes Radawi, Tehran, 1329 8/1950, pp. 300-1). nis Diodn, Sand stresses the superiority ofthe Sar'a over intellect and remarks ‘that Avicenna will not be able to provide you with Sef@‘and naj"at Cheaing” and “salvation,” Ue tiles of two of Avicenna’s works; Divan, ed, idem, Tehran, 1961 8,/1962.p. 43; pp. 57,27) In a similar wey he points out tha intellects useless without revelation and thatthe “patil ntllet (agi e209) eanmot encompass the Koran: How can a spider snare a phoenix” (p. 193) Criticisms of Avicenna as the archetypal ‘get are made by Kaqant(Tobfat al-ragayn, ed. ¥. Qaib, Tehran, 1999 8,/1954, pp. 65-66) and Rimi (Mamawi, ed. R.A. Nicholson, London, 1925- 40,1V,¥.506;f‘Aur's argoments thatthe philosophers intellect takes him outside of Mobarnmad’s religion; Asrdr-ndma, ed. §. Gowharin, Tebran, 1338 §,/1959, pp. 49-51, especialy v.03). In famous verse (MamauiV, v. 4344) Rimi places Fair-al-din Ri the great theologian, inthe same category; he seems tobe "repeating the sentiment of his celebrated compatriot Sams Tabril, who remarks, “If ‘these meanings (ma ani) could be perceived through study and discussion, then ‘Biyazid and Jonaya should heep all the dirt inthe world on their own heads in ‘regret for [not having ataned the rank off Fake Ra” (Maga, ed M. A ‘Mowabbed, Tehran, 2536 = 135681977, p. 35; onthe complicated problem of ‘whether or aot the Sus eriticism ofintllet was juste, see S, H. Nast, “The Relation between Sufism and Persian Culture,” Hamdard Islamicus 6/4, 1983, pp. 040). ‘When Persian poets look at the postive side of ntellst and praise it olen supporting religious faith and practice, they are often being influenced not only by ‘the picture ofthe intellect drawn in the Koran and the early religious literature, but also bythe praise that was lavished upon tin Iranian sources (where ferad [Pahl rad, qs used interchangeably with ‘ql see Adah; Andar) and in Greek. ‘wisdom literature. Whatever the extent ofthis sort of infuence, it served to accentuate the positive role given to intellect in Islam. glance at Wolfs ‘concordance ofthe Sah-nama shows almost 1,000 instances of the use of ferad and various derivatives, suchas feradmand (~ ge), invariably in a postive sense (F Wolf, Glossar zu Firdoss Schahname, Hilesheim, 1965; ef M, Dabrsaqh, Kasfal= abyat-e Sah-ndma-ye Ferdowst, Tehran, 1348-50 8./1969-71, 11, pp. 461-63, forthe first meyrd's of about one hundted lines beginning with kerad). Niger Gostow (4 .481/1088.89), who was well vrsed in Peripatetic philosophy, praises intellect in ‘numerous verses as man's indispensable companion in religion (eg, Divine. M ‘Minov and M. Mobaqgea, Tehran, 1953 8/1974, pp. 44,84, 270,273, $13,452, 4s. ‘But the Persian poets could not ignore intellect’ weakness and incapacity in the face of God Himself this negative side of jag! eame tobe expressed most vocally in