The first \u2018Proclean\u2019 section (Chapter 20) of \u2bbAbd al-La\u1e6d\u12bf al-Ba\u121d\u101d\u12b\u2019s Book on the Science of Metaphysics. Is the Pure Good of the Ma\u1e25\u1e0d al-\u1e2bayr Aristotle\u2019s First Principle, Intellect in Actuality?

The first \u2018Proclean\u2019 section (Chapter 20) in \u2bbAbd al-La\u1e6d\u12bf al-Ba\u121d\u101d\u12b\u2019s Kit\u101b f\u12b \u2bbilm m\u101 ba\u2bbd al-\u1e6dab\u12b\u2bba is titled F\u12b m\u101 q\u101la l-\u1e25ak\u12bm f\u12b kit\u101b \u12b\u1e0d\u101\u1e25 al-\u1e2bayr. \u2bbAbd al-La\u1e6d\u12bf al-Ba\u121d\u101d\u12b presents his epitome of the Ma\u1e25\u1e0d al-\u1e2bayr. He reproduces all the propositions except numbers 4, 10, 18, and 20 in the same order. He adds Proclus\u2019s proposition 54, On the difference between eternity and time (M\u101 bayn al-dahr wa-l-zam\u101n), which is recalled twice, and passages from Metaphysics Lambda and the pseudo-Theology. Using a Farabian model, \u2bbAbd al-La\u1e6d\u12bf\u2019s aim is to establish the identification between the First Cause, One and Pure Good, as presented in the Liber de causis, and the Aristotelian First Principle, Unmoved Mover and Intellect in actuality, described in his paraphrase of Metaphysics Lambda. Not surprisingly, however, \u2bbAbd al-La\u1e6d\u12bf is unable to reach this goal. Dissatisfied with the Avicennian summae, \u2bbAbd al-La\u1e6d\u12bf gathers in his Book on the Science of Metaphysics a syllabus of the ancient doctrines, the foundational sources of falsafa plus al-F\u101r\u101b\u12b. This syllabus inevitably reflects the antinomy of its sources concerning the nature of the First Principle, i.e. the antinomy of the two main doctrines at the origin of falsafa, the Plotinian One and the Aristotelian Intellect in actuality