During this process, the Akl-ı Evvel (First Intellect) was created. It is called Akl-ı Evvel (First Intellect) because it is the first of the realm of arrangement (tadwīn) and writing. Turning (towards God) is only possible for the insānī ḥaqīqa (the human reality) in this realm, and this is what is intended. As previously mentioned in His ʿilm (knowledge), Allah created the intellect and the others at the lowest level of the central realm as a beginning for the order of existence, so that it would be a country with strong foundations and order. Thus, it (the intellect) also manifests at the moment of His appearance, through the form of the khilāfa (vicegerency) and representation that Allah will assign.
Because the wujūd (existence) of the world precedes it—even if being the first existent is intended—it must, like someone who wishes to be protected and preserved, actually be the last to exist, just as a house is built before the last person enters it. It aimed for the ceiling, then descended to the foundation (to make the ceiling, one must first descend to the foundation). The foundation is, in knowledge, the last intended, but in actuality the first to exist. The ceiling is, in intention, the first known, but in actuality the last to exist. In this way, the human being, to whom all divine care is directed and who is the one truly intended, is the very summary and the greatest, most noble and perfect form of gathering and existence within His creation.
The Akl-ı Evvel is the Qalam-i Aʿlā (the Supreme Pen). It is a simple substance, the first created by Allah from the realm of managing intellects. It is not matter, nor is it within matter. In its essence, it is knowing by its essence. Its knowledge is its essence. It has no attributes; its station is that of faqr (poverty), humility, and neediness toward its Creator, the One who brings it into being and originates it (Allah). It has various nisbas (relations), connections, and many aspects that do not multiply in its essence. It bestows fayḍ (emanation) in two respects: one essential (dhātī), the other volitional (irādī). The essential fayḍ is not described as being prevented in this regard. The volitional one can be described as being prevented or as giving. It is essentially in need of Allah, its Creator, from whom it acquired its existence. The Real (al-Ḥaqq), Exalted is He, has called it ḥaqq (truth), qalam (pen), and rūḥ (spirit) in the Qur'an. In the hadith, it has also been referred to by names such as intellect.
The Lawḥ-i Maḥfūẓ (Preserved Tablet), the universal nafs (nafs-i kullī), and the rūḥ (spirit) blown into perfected forms are all from it. As explained in the verse, "Who created you and formed you and proportioned you in whatever form He willed" (al-Infitār 82:7-8), Allah's giving these forms whatever shape He willed, creating the letter hāʾ and the letter hāʾ as a symbol, and creating from very hidden levels by this nafkha (breath) are all from it. It should be known that this nafs is the Lawḥ-i Maḥfūẓ. The Lawḥ-i Maḥfūẓ is the first existent brought forth and created when its cause exists. The cause is the Akl-ı Evvel.
The Akl-ı Evvel was brought into existence by the divine command. The cause has an aspect prior to existence that is directed toward Allah. Whether or not there is a created cause, everything that exists in the world has that aspect. It should be known that some causes are created, and some are spiritual and relative. Created causes are like the existence of anything created having, in some way, an actual or necessary nisba (relation) to something created before it. In this case, it is a cause; otherwise, it is not considered a cause. (Futūḥāt, II, 420)
Externally, as the Muḥammadan Reality, the Akl-ı Evvel is the subtlest, highest, and most perfect of existents. For it has manifested in the mirror of the Real's (al-Ḥaqq's) existence without intermediary. The reality of the intellect is like a veil over the existence of the Real. After it (the intellect), everyone who looks at the mirror of the Real sees only the form of the intellect, which is the first of the cosmic (created) veils. Then Allah created a mirror for the reality of the universal nafs, and just as He manifested to the intellect without a veil, so too did the intellect manifest to the nafs from behind a veil. Then the nafs saw itself in the mirror of the intellect. The reality of the nafs is like a ḥijāb (veil) over the reality of the intellect. Then Allah, Exalted is He, made the reality of the nafs a mirror for nature (ṭabīʿa). Then, because of the creation of the veils of intellect and nafs, nature manifested to the reality of the nafs established in His knowledge, and thus nature saw itself in the mirror of the nafs. When nature became like a veil over the nafs, the Real manifested to the reality of habāʾ (primordial dust) from behind this veil. The reality of habāʾ also manifested in the mirror of nature. Similarly, the body (jism) manifests in the mirror of habāʾ. Form (ṣūra) is in the mirror of the body. These four elements—nature, habāʾ, body, and form—together constitute the Throne (ʿarsh). The ʿarsh is only what manifests in the mirror of the nafs. Thus, the ʿarsh encompasses this entire chain. (Asfār, 29)
In one respect, the Akl-ı Evvel is the locus of manifestation (maẓhar) of the Name Allah. The universal nafs is the maẓhar of the Name al-Raḥīm. Thus, Adam is the maẓhar of the Name Allah; Eve is the maẓhar of the Name al-Raḥīm. In another respect, the intellect is the maẓhar of the Name al-Badīʿ; the nafs is the maẓhar of the Name al-Bāʿith. From yet another perspective, both are the maẓhar of the Names al-Aḥad and al-Wāḥid. In one aspect, the human being is the maẓhar of the Name Allah; the intellect is the maẓhar of the Name al-Raḥmān; and the nafs is the maẓhar of the Name al-Raḥīm. (Asfār, 243)
One of the marātib (levels) of wujūd (existence) is the Akl-ı Evvel (the First Intellect). The Prophet (peace be upon him) said: "The first thing Allah created was the intellect" (Ibn Hanbal, Kitāb al-Zuhd, II, 447; Aclūnī, I, 236). The intellect is the Qalam-i Aʿlā. The Prophet (peace be upon him) also said: "The first thing Allah created was the pen" (Aclūnī, I, 263). The pen is the rūḥ (spirit) of Muhammad (his light). Regarding this, the Prophet (peace be upon him) said:
He said: "The first thing Allah created was the light of your Prophet, O Jābir!" (Aclūnī, I, 265)
From these three hadiths, it is understood that the First Intellect, the created pen, and the Muḥammadan spirit are the same thing. Allah placed all knowledge in the First Intellect. If you wish, you may also call it the active intellect (ʿaql-i faʿāl), the Qalam-i Aʿlā, or the Muḥammadan spirit. Thus, knowledge is gathered in the First Intellect as speech is gathered in the heart, and it is detailed in the universal nafs as speech is clarified on the tongue. (Marātib, 21)