The Quiddity and the Realm of the Infallibles’ Infallibility in Peripatetic Philosophy

Some of the thinking souls become apt to receive intelligible forms by obtaining sensory and imaginary perceptions. Then, they are liable to receive divine grace, and the intelligible forms are granted to them through connecting to and uniting with the granter of the forms (wāhib al-ṣuwar) that is out of the thinking soul and therein the intelligibles are actually present. Relationship with the active intellect and receiving the intelligible forms is done in a process that is proper for any order among the orders of theoretical intellect. At a time, it is the reception of axioms; at another time, it is the reception of theories, until the existential order of the thinking soul reaches a point wherein it is qualified to receive all intelligible forms present in the active intellect; and finally, it reaches the order of sacred intellect wherein the intellect becomes simple and essential. The owner of the sacred intellect becomes aware of the truths of the universe and nothing remains hidden and unknown for him. Thus, he observes the Exalted God, resurrection, and stages of the worlds of existence. This intuition and presence covers all his existential orders from the intellect to the senses. This is because, on the one hand, the intellect has become pure and essential and, on the other hand, this soul that has reached the stage of sacred spirit perceives in the order of senses, not faculties. Thus, the owner of the sacred intellect and spirit, since he finds all things in the form of presence and intuition in the order of essence, is pure and free – in the position of action that is based on the order of essence – from any mistake, forgetfulness, negligence, oblivion, and the like whose homeland is the acquired knowledge. Therefore, these souls are immune and free from any mistake and oblivion in all orders of theoretical and practical intellect.