For Plato, the similitude of the material world is as a dark cave; a place that is essentially devoid of light and illumination. Those who reside within the material realm are as captives within a prison, enchained by their desire_ … Continue reading On Plato’s Allegory of The Cave
If God is omniscient, and all-knowing, then, He necessarily possesses foreknowledge of all our decisions and actions. Now, man can either act contrary to God’s foreknowledge of his decisions and actions, or he cannot. If man can act contrary to … Continue reading ʿAllāmah Ṭabāṭabā’ī On God’s Foreknowledge & Man’s Freewill
“The occurrence of every occurrent has a cause; the world is an occurrent; it necessarily follows that it has a cause. We mean by “the world” all existents other than God. And we mean by ‘all existents other than God’ … Continue reading On Ghazālī’s al-Iqtisād-Part 4
Everything composite is caused. Therefore, the totality of a causally ordered sequence of composites must also be caused. Now the cause of the totality of a causally ordered sequence of composites cannot itself be a composite, otherwise, it would be … Continue reading Proof Concerning the Sadrian Dictum “The Simplest Reality Is All Things”
“God, the Glorious, the Majestic, created the intellect from His light, and it was the first creation of the spiritual world“ _Imam Jaʿfar ibn Muḥammad aṣ-Ṣādiq (as), Kitāb al-Kāfī.I.14 A thing cannot give to another_in terms of perfections_that which it … Continue reading Emanation Ex Deo Vs. Creation Ex Nihilo
“The occurrence of every occurrent has a cause; the world is an occurrent; it necessarily follows that it has a cause“ _Ghazālī, al-Iqtisād.I.§1 According to Ghazālī’s Kalam Cosmological Argument, stated above, the world is temporally-originated [hādith al-zamānī], and because everything … Continue reading On Ghazālī’s al-Iqtisād-Part 3
The First Truth is The One, but His oneness is other than numerical unity. This is because, numerical unity stands in opposition to plurality, and both numeric unity and plurality are manifestations of the absolute unity of The One. Absolute … Continue reading On the [Absolute] Unity of The First Truth
For Ghazālī and the ‘Ashārīte theologians, the criterion of being an effect, and, therefore, being dependent upon another for the derivation of existence, is temporal-origination. That is to say, for Ghazālī, everything caused is necessarily temporally-originated, and that which is … Continue reading On Ghazālī’s al-Iqtisād-Part 2
“The occurrence of every occurrent has a cause, the world is an occurrent, it necessarily follows that it has a cause“ _Ghazālī, al-Iqtisād.I.§1 By “occurrent” Ghazālī here means that which is temporally-originated [hādith al-zamānī]. A thing is said to be … Continue reading On Ghazālī’s al-Iqtisād-Part 1
The primary purpose of the existence of a divine guide (Prophets & Imāms) is to actualise the potential of the human rational soul (al-nafs al-nātiqa insāniyah) in the spheres of knowledge and ethics. That is to say, that the purpose … Continue reading On the Necessity of Infallibility-Argument from the Impossibility of Infinite Regress-Part 4
sadrian philosophy 