69:) reigning over the spiritual cosmos. Other originated beings were ranked by how quickly they followed the example of this First Intellect, and the second and third Intellects competed for the second rank. The second originated being succeeded and emerged as the Second Intellect. The third originated being refused to accept this prioritization of the Second Intellect and committed the first "sin," thus falling from third rank to tenth rank in the hierarchy of archangelic Intellects. After realizing its error and repenting, this Tenth Intellect emerged to govern and sustain a physical cosmos filled with its own spiritual membersâother fallen soulsâthat had equally failed to recognize the preeminence of the Second Intellect.
158:, Ibrahim al-Hamidi, introduced a more mythical, gnostic, mystical âdrama in heavenâ into Tayyibi doctrine. He launched a new stage of medieval Tayyibi and Ismaili cosmology wherein the Tenth Intellect takes on special significance, although he is not singularly responsible for this evolution- he did not introduce or utilize the terms âUniversal Adamâ and âPartial Adam,â for example.
106:), the first and primordial Imam, who then took the place of the Spiritual Adam at the Tenth Intellect at the end of the initial earthly time cycle, thus elevating the Spiritual Adam one step closer to redemption and to its former position. Neither of these two Adams should be confused with the historical
153:
cosmos proceed from the activities of each of the
Intellects upon the Potential Intellect. The Potential Intellectâan emanation of the First Intellect subordinate in rank to the Second Intellectâis responsible for the physical world. Tatsuya Kikuchi suggests that this Potential Intellect is probably
173:
are attached to particles of light, and through time, these particles join into a temple of light, the imamate, and at the end of each time cycle the last imam rises with his temple of light (as the
Universal Adam did) and takes the place of the Tenth Intellect. This understanding of light as
149:. However, in Kirmani's system, the First Intellect emanates two beings: the Second Intellect and the Potential Intellect, which is primordial Matter and Form. The Second Intellect emanates eight other Intellects in successive emanation, while the nine spheres of the
266:(the 10th intellect who manages) who created this universe and human beings into it to turn them back into pure light and in every cycled some souls will be turned into pure light those who successfully resist evil and do good deeds.
63:) originated a number of primordial originated beings equal in rank and capacity. One of these originated beings realized it had been created by God and began to worship its originator, and was thus called the First Intellect (
262:(10th intellect) and remaining turned into black heavy matter from pure light and now it is for the 10th intellect to turn those who refused to accept godhood back into pure light. Thus it is 10th intellect also called
154:
not equivalent to the
Tayyibi Tenth Intellect, and the Tenth Intellect in Kirmani's system does not maintain any special significance above the other separate intellects. The second Tayyibi
318:
Kikuchi, Tatsuya (1999). "Some
Problems in D. De. Smet's Understanding of the Development of Ismailismâa Re-Examination of the Fallen Existent in al-Kirmani's Cosmology".
386:
Kikuchi, Tatsuya. âSome
Problems in D. De. Smetâs Understanding of the Development of Ismailismâa Re-Examination of the Fallen Existent in al-Kirmaniâs Cosmology.â
45:. The Tenth Intellect is the last in a series of celestial immaterial Intellectsâcomprising a spiritual cosmosâthat governs and sustains the physical cosmos.
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and who strays from pure goodness into an opacity between good and evil, light and dark, in a fashion similar to the fall of the Tenth
Intellect.
204:
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To regain its original position, the Tenth
Intellect attempts to convince other fallen beings to repent and begins the
369:. Islamic Texts and Contexts. London; Boston: Kegan Paul International in Association with Islamic Publications, 1983.
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ideologies present in the
Tayyibi understanding of the Tenth Intellect. For example, the souls of initiates into the
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129:
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asserts, there may be a connection between the
Spiritual Adam and the Zoroastrian divinity
8:
130:
Historical origins: Hamid al-Din al-Kirmani, Ibraham al-Hamidi and non-Islamic influences
85:
80:
on earth. With the support of its followers, the Tenth
Intellect combats the darkness of
16:
Primordial being in the cosmological doctrine of the Tayyibi branch of Ismaili Shia Islam
134:
The Tayyibi system of ten Intellects is adopted from the ten Intellects of the Fatimid
161:
In addition to the influences of Kirmani and Hamidi, there are also traces of earlier
342:
341:. Boston, London: Kegan Paul International in Association with Islamic Publications.
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affiliated with spiritual ascent is reminiscent of Manichaean cosmology. Further, as
142:
126:) responsible for inaugurating the current time cycle approximately 6,000 years ago.
379:
Kikuchi, Tatsuya. âThe Resurrection of IsmÄâÄ«lÄ« Myth in Twelfth Century Yemen.â
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41:), is a primordial being present primarily in the cosmological doctrine of the
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376:. 2nd ed. Cambridge, UK; New York: Cambridge University Press, 2007.
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Orient: report of the Society for near Eastern Studies in Japan
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Orient: report of the Society for near Eastern Studies in Japan
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57:, known as the "drama in heaven", the transcendent Originator (
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as it climbs through cycles of time back to redemption on the
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96:). The first representative of the Spiritual Adam's earthly
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122:), who is described as being merely a Partial Adam (
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242:) and then asked them to accept His godhood (
238:Sufis believe that Allah created intellects (
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374:The Ismailis: Their History and Doctrines
254:, next who accepted came to be called as
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246:). One intellect declared faith in His
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205:Encyclopedia of the Brethren of Purity
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381:Ishraq Islamic Philosophy Yearbook
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367:Cyclical Time and Ismaili Gnosis
339:Cyclical Time and Ismaili Gnosis
210:Al-Mu'ayyad fi'l-Din al-Shirazi
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250:and came to be designated as
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293:Institute of Ismaili Studies
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49:Cosmogony: Drama in Heaven
102:was the Universal Adam (
139:Hamid al-Din al-Kirmani
53:In the Tayyibi Ismaili
337:Corbin, Henry (1983).
289:"Islam and philosophy"
287:Engineer, Asghar Ali.
141:, in a departure from
390:34 (1999): 106â120.
86:Day of Resurrection
404:Tayyibi Isma'ilism
383:4 (2013): 345â359.
43:Tayyibi Isma'ilism
372:Daftary, Farhad.
215:Al-Qadi al-Nu'man
182:, who engendered
66:al-mubda al-awwal
33:), also known as
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295:. Archived from
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301:. Retrieved
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176:Henry Corbin
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151:Aristotelian
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120:Adam al-Safi
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256:aql-i-thani
252:aql-e-awwal
184:Ahura Mazda
163:Zoroastrian
156:daâi mutlaq
326:: 106â120.
221:References
167:Manichaean
248:uluhiyyah
244:uluhiyyah
200:Al-Farabi
55:cosmogony
398:Category
194:See also
60:al-mubdi
303:6 March
274:Sources
143:Fatimid
114:or the
110:of the
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180:Zurvan
171:daâwah
99:da'wah
92:Qiyama
76:da'wah
226:Notes
116:Quran
112:Bible
82:Iblis
343:ISBN
305:2019
240:uqul
186:and
165:and
136:daâi
108:Adam
19:The
29:or
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