Intellect

As for the spirit, what is understood by it among them is that it is a substance which is neither a body nor bodily, so that the intellects (ʿuqūl) and the souls both fall under it;

So, in virtue of its apprehending a bringer into existence, it brought an intellect into existence, as God brought it into existence, taking on the character of its originator’s creating;

and the intellect agrees with it, for we have no doubt of the admissibility of there being a body described by the attributes we have mentioned.

and when it has intellected them, it takes on the intelligible forms, and the traces of the accidents that are in the natural things pass away from it — I mean the things that revolve — and the forms of the intelligible everlasting things are obtained, and the intellect is united with them, so that they become one thing.

And in either of his two states he is not free of things that come upon his intellect and make him fancy of one thing that it is true and of another that it is false;

As for his near perfection, it is the issuing of acts from him out of deliberation and discrimination, and that he should order them according to what the intellect (ʻaql) requires;

Judgment is either (primary, *awwalī*) — that is, plain and evident, such that the soul is at rest in it and assents to it, and the intellect passes it immediately upon conceiving it, as in our saying:

This intellectual movement is called (judgment and assent, *ḥukm wa-taṣdīq*).

Yet man is a logician by innate disposition (*fiṭrah*), by virtue of the power of intellect that sets him apart;

Then, once it is established by sound opinion that these diseases are harmful in both abodes, it follows that the man of intellect must guard himself against them and not do what harms him in this world and the next, but must rather do what profits him in both;

And if he wills, he takes up his place at the rank of the angelic soul, rising above the other two souls, commanding them and disposing of them in accordance with intellect and the revealed law, so that in its spiritual substance it may strip itself bare of those bodily attachments that bring it to the brink, and pass to its holy first principles.

And the cause of all good whatsoever is the intellect's mastery over caprice.

“When God the Exalted wills to carry through His decree and His destiny, He strips the possessors of intellects of their intellects until His decree and His destiny are carried through upon them.

everything has its kernel (lubāb), and the kernel of souls is the intellects (al-albāb)

a good man of intellect, who keeps peace by his goodness and gives help by his intellect;

As for the intellect (*ʻaql*), it apprehends things stripped bare of matter (*hayūlā*), and renders what is material immaterial by abstracting it from its individuating marks — as with Suqrāṭ and Aflāṭūn, whom it abstracts and apprehends under the form of humanity [25] stripped of matter.

“The intellect (*ʻaql*) is in the heart and discernment is in the brain.

the soul is like the king, the intellect is his vizier who attends to his benefits, the appetitive faculty is the preparer of his food, and the irascible is the keeper of his house.

Hence Choice may be called either thought related to desire or desire related to thought;

Pursuit and avoidance in the sphere of Desire correspond to affirmation and denial in the sphere of the Intellect.

namely, Sensation, Intellect, and Desire.

The nearest of them to Being is what is called the Intellect, since it stands before all the determinations (*taʻayyunāt*) and is the meeting-place of their overflow from the First Principle;