Explanation of the Proof of Truths.

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Introduction: The Proof of Truth in Islamic Traditions and Prayers.

It is now the chance to explain the Proof of Truths through the philosophical view point even though it is a complex issue.

 We will try to explain it sans philosophical connotations in a very plain language.

Before everything we must know that in the Proof of Truths about God there is no scope for a time period and continuity, the effect and the effected, the creation and the creator or the contingent being and the necessary being but it contains the existence as well the reality of existence and we are able to recognize God through Him only. This is the important point. (Though in some of the writings it seems that the arguments of proof of the Truths and the necessary and contingent have been intermixed. And have been explained earlier.) (1)

Many statements are recorded about the Proof of Truths, there is first instance in “Asfar” of Mulla Sadra, then is the statement of Sabzwari in “Hashiya Asfar”, Ayatollah Tabatabai in “Nihayatol Hukma” and others in various books but the best explanation which does not revert to the proof of the necessary and the contingent as well as the cause and effect and not even time and continuity is as follows:

The reality of existence is its visibility or its appearance or the existence of attributes and it cannot be a nonentity because nothing accepts its opposite and since nonentity is the opposite of existence, the existence cannot accept nonentity.

We now learn that existence is that being is actually the necessary being or it is ever living and eternal. In other words the study of the reality of being tells us that nonentity cannot be a part of the necessary being. The being in which there is no scope for nonentity is the necessary being. (Think over it) (2)

Sadrol Mutaa’lihin who is the foremost among those who wrote on this subject has this view: -

There are many ways for the realization of God because He has excellence and many sides and each person discovers Him through any one of the ways. Some ways, however, are more pleasant, distinguished, more evident and clear. The best way is that in which the being becomes His proof; and this is the way of the Truthful ones.

They come near to God through Him only. They then prove his entity through His attributes, and His actions through His attributes. However the Ulema of faith and the naturalists use his attributes and deeds to reach Him and be enlightened. They use the creation, the beings and the issue of the movement of the bodies as their base of argument. Their arguments

About the entity and the attributes of God is also a treasure trove but as we have said earlier, the best way is to take the path of recognizing god through Himself only. Qura’n speaks about the many pathways for realization of God and there is a hint about way that we have suggested for enlightenment “

Allama Tabatabai further says, “This is because the Ulema observe the glory of the existence of God and regard it as something to be researched. They consider it to be the truth about everything and take it to be reality of the being. The necessary being is the reality of existence and for the contingency, dependency and cause that are connected with the existence; they are not the reality but the effects of some deficiencies that emanate from the real existence. (2)

The précis is that when we study the real being we will discern that the necessary being can never be linked to non-entity or oblivion or disappearance and there is no connection with ruin or annihilation because the existence and non-existence are opposite of each other. If we take nonentity then their will be no entity so existence is the necessary being and non-entity is the temporal being. There is however, one doubt and Sadrol Mutaa’lihin has endeavored to answer it in Asfar. According to this argument that for` everything existent then is the necessary existence because this argument has this as proof. We know that the contingent being are temporal and are never ever-living and eternal. We can reply that the contingent existence is not the real existence because such existence is limited and connected with disappearance

. Their limitations are their connection with their destruction and disappearance so when it is said that every thing is made of two things it means, that contingent being are limited so they have a stage of disappearance and thus the contingent being is not the real being because the reality of this being is its being eternal. It has not limitations, contingencies, or deficiencies. We now understand that the true being is the real and necessary being.

We should admit however, that despite all these clarifications we need to consistently ponder over this issue to reach the truth. (Reflect).





1. Nihayatol Hukama Page 268; Sharah Mukhtasir Manzuma AZ Shaheed Mutahiri Page 8 and 9
2.  Asfar Vol.8 Page 13-14. This statement is according to what is noted by Sabzwari as addenda to Asfar Vol.7. Page 14 (Beirut)



Introduction: The Proof of Truth in Islamic Traditions and Prayers.
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