one of them is that this doctrine due to its hideousness was abandoned by ibn sina and all the investigators and they claimed that the first knows itself as a principle for the overflow of what emanates from it and understands all existents with their types with a universal not a partial intellect since they found ugly the saying of the one who said the first principle issues from only one intellect and then it does not understand what emanates from it and its effect is intellect and intellect and soul emanates from it and the sphere is a body and it understands itself and its three effects and its cause and its principle so the effect is more noble than the cause in that the cause emanated from only one. and three things emanated from this and the first did not understand except itself and this is the intellect of itself and the soul of the principle and the soul of the effects. and whoever is satisfied that his statement about god is related to this rank has made him more insignificant than every existent that understands itself and understands it because what it understands and understands itself is more noble than it if it does not understand except itself.
أحدهما أن هذا المذهب لشناعته هجره ابن سينا وسائر المحققين وزعموا أن الأول يعلم نفسه مبدأ لفيضان ما يفيض منه ويعقل الموجودات كلها بأنواعها عقلا كليا لا جزئيا، إذ استقبحوا قول القائل المبدأ الأول لا يصدر منه إلا عقل واحد ثم لا يعقل ما يصدر منه، ومعلوله عقل ويفيض منه عقل ونفس فلك وجرم فلك ويعقل نفسه ومعلولاته الثلاث وعلته ومبدأه، فيكون المعلول أشرف من العلة من حيث أن العلة ما فاض منها إلا واحد. وقد فاض من هذا ثلاثة أمور، والأول ما عقل إلا نفسه، وهذا عقل نفسه ونفس المبدأ ونفس المعلولات. ومن قنع أن يكون قوله في الله راجعا إلى هذه الرتبة فقد جعله أحقر من كل موجود يعقل نفسه ويعقله، فإن ما يعقله ويعقل نفسه أشرف منه إذا كان هو لا يعقل إلا نفسه.