The First-Intellect & Causality

In Islamic Philosophy we study the Rule of One' according to which only one can emanate from that which is One [la yasdiru anil wahid illal wahid], and the first contingent to have emanated from the Simplest Reality [basit al haqiqah] is held to be the First-Intellect [aql-e-awwal] which is identified with the Muhammadan Spirit [ruh-e-ahmadi] or the Muhammadan Reality [Haqiqat-al-Muhammadiya], and for Shi'ite philosophers such as Mulla Sadra and Ayatullah Khomeini this reality which is the source form [ayan-e-thabit] of all the other separable [mufariq] source forms and is the manifestation of the Greatest and Most Holiest Divine Name Allah[ism-e-azam-al-jam'i], represents the True Risalat and Nubuwwat of the Prophet which is ontological [takweeni] in character serving as a conduit of divine grace for the rest of the contingent realms.
According to the Philosophers it is not possible for something material, multiple[kathrat], temporal [zamani] and plural to emanate directly without any mediation from the Divine as that would imply the Divine Essence being multiple, plural and consisting of multiple aspects [jihat] and this contradicts the notion of Divine Simplicity [basatat] and Unity [wahdat]; therefore the philosophers posit the emanation of the simple and immaterial First-Intellect which is a manifestation of divine unity and simplicity, and acts as an intermediate cause for the emanation of the other contingents. The One creates the world through the First-Intellect or that the First-Intellect creates or causes the world to emanate via the God-given capacity and ability, because after all being contingent in essence the First-Intellect is perpetually dependent upon the divine not only for existence [wujud] but also the subsistence [baqa/qawam] of that existence and all its perfections, like all the other contingents. But the :
1) Creative ability or causality of the divine is essential [bil zat], meaning that the attribute of causality is identical to its essence and not something accidental to or additional to it.
2) It is absolute [matlaq] in that it is limitless.
3) Primal [bil asalat] in that it is non-derivative from any other being.
4) It is Independent [istiqlali].
Whereas the causality or the agency of the First-Intellect is :
1) Non-essential [zaid bar zat] because its existence and existential perfections are distinct, accidental and additional to its essence by virtue of contingency [imkan-e-zatti], and it is necessary only trough another [wajib bil ghar].
2) It's causality or creative capacity is limited [mehdud]
3) Being an indigent existent [mawjud-e-faqir] it is eternally dependent [ghayr-e-mustaqil] upon the Divine .
4) Its perfections like its existence, meaning its Reality [haqiqa] in its entirety is derivative [bil ghayr], having been derived from the Necessary Being.

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