wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114Section Two: Disproving reincarnation with its types and an exposition of the views of the people who believe in reincarnation and on disproving them<\/p>\n\n\n\n
Know that the view of some of those who hold to reincarnation is that the human souls transfer from their bodies towards animal bodies which are according to those souls in their morals and actions. This view is of a small group of the philosophers who are known as those who believe in reincarnation (tan\u0101sukh\u012byyah<\/em>). This view is highly absurd and very weak because they have come to believe that it is impossible for the soul to become immaterial after leaving a particular body. They also believe that the souls are celestial bodies and constantly come and go (d\u0101\u02beimat al-taraddud<\/em>) in the bodies of animals etc. This view is false because we say that one of two things is true: (1) either the souls are imprinted in the body or (2) the souls are transcendent from the bodies. Both are false. As for the first, then it is because it has been established in its own place that the imprinting of human souls is impossible, and due to the impossibility of the imprinting of the human souls it is contrary with their view since the impossibility of the transfer of impressions, whether they be forms or accidents, from one place to another which is distinct from the first place. The restriction (taqy\u012bd<\/em>) of another place with distinction is because for the natural forms there are essential impossibilities and transfers as well as substantial completions from one way to another, and the bodies also according to quantity and modality, rather, according to characteristic also change by way of connection, as is the view of the leader of the philosophers. This is not impossible because as has been discussed in numerous places before. As for the second, meaning them being transcendent from bodies, then it is impossible because divine providence denies it. This is because divine providence necessitates that every existent reaches its peak and perfection, and the perfection of the immaterial soul is of two types, knowledge related, and action related. As for the knowledge related perfection, then it is when the soul returns to the benefited intellect, wherein the forms of all existent things are present. As for the action related perfection, then it is with the disconnection of the soul from these attachments and the soul emptying itself from all moral vices and bad acts and cleansing the mirror of the soul from these turbulences. So, if the soul constantly comes and goes in bodies without redemption (khal\u0101<\/em>\u1e63<\/em>) to its otherworldly (ukhraw\u012b<\/em>) starting point and does not connect to the heavenly dominion of Our Highest Lord, then surely it will be prevented from a perfection that was appropriate for it for all of eternity, and the divine providence denies that. The view of another group that have not been mentioned in this chapter is of two types. The first type is attributed to the Easterners, which is that the first descending point for the light of the commander (i.e., the immaterial soulful substance) are the human bodies, which they name as the \u201cdoors (abw\u0101b<\/em>)\u201d for the life of all animalistic and vegetative bodies. The same is the view of Y\u016bz\u0101sif<\/em>[1]<\/a> the one who believed in reincarnation, who believed that cycles and eras. This is the same person who resulted that the deluge of N\u016b\u1e25 (as) will occur in his land and warned his people. Some say that Y\u016bz\u0101sif<\/em> is the same person who legislated the Sabian religion for King Tahmuras. So, the people of this view say that the perfect souls from the blessed people, after leaving their bodies, join the rational realm and the highest assembly, where they obtain such bliss which<\/p>\n\n\n\n \u0645\u0627 \u0644\u0627 \u0639\u064a\u0646 \u0631\u0623\u062a \u0648\u0644\u0627 \u0623\u0630\u0646 \u0633\u0645\u0639\u062a \u0648\u0644\u0627 \u062e\u0637\u0631 \u0639\u0644\u0649 \u0642\u0644\u0628 \u0628\u0634\u0631<\/p>\n\n\n\n No eye has seen, no ear has heard, and the thought has not occurred on the heart of any person.[2]<\/a><\/p>\n\n\n\n As for the imperfect souls from the blessed ones, like the middle and deficient ones, and the treacherous ones according to their ranks, then their souls will transfer from this body to the ordainment of another body. According to their difference in the aspect of transfer, some of them believe that the human souls leave these bodies towards transferring to the ordainment of other bodies from the human type, not to non-humans. However, some of them deem is possible that the soul can transfer from a human body towards a vegetative body, and some towards an inanimate body. This is what the Brethren of Purity inclined towards. The second type is the view of those who believe in transmigration from the aspect of ascension. These people say that the thing most entitled to receiving new effusion (from God) is the plants, not anything else. The human temperament summons a soul that is loftier and nobler, and the soul is the loftiest and noblest of that which transcends the grades of vegetative and animalistic beings. So, every soul first effuses to plants, then transfers in the types of plants which are various in ranks from being imperfect to perfect until it terminates to the perfect vegetative rank which is proximate to the lowest animalistic rank, like the date palm. Then, it transfers after that towards the first rank of the animal, like the worm, and then it climbs up little by little from the first animalistic rank to the highest animalistic rank until it terminates at the perfection animalistic rank which is proximate to the lowest human rank. After that, it transfers to the lowest human rank, then slowly climbs to the highest human rank, and both views are false. At this place, we shall mention the arguments that disprove both these views. Some of those arguments are more general by which reincarnation is absolutely disproven, and some of them are more particular by which either of the two types of reincarnation is disproven.<\/p>\n\n\n\n As for the general argument, then it is that when the soul leaves the ordainment of the body and does not accept control the soul\u2019s control after the corruption of the body temperament and exiting from it, then it is either that it transfers to the rational realm, to the realm of the otherworldly specters, to another natural body from this realm, or it remains suspended from soulful ordainment. So, there is no path for it other than these four possibilities. The last two possibilities are false, so what remains are the first two possibilities. The first of the two is for the proximate ones, and the second is for the people of the right hand and the people of the left hand[3]<\/a> according to their ranks and acts. As for the falsity of suspension, then it is because it is established and proven that suspension is impossible. As for reincarnation, then it is because when the soul becomes occupied with the ordainment of another body, then there must be originated in that body a particular aptitude, and we have established earlier that the souls, in them being souls, are originated. Also, that the origination of things, especially of substances, must terminate with immaterial causes which are not corporeal, because the body being a cause for the soul, a natural form being the cause of the soul or the soul being the cause of another soul is impossible and inadmissible. So, when the body, form and soul cannot be the cause for a soul, then accidents cannot be the cause of the soul because accidents are subject to the things that have been mentioned. However, these modal aptitudes, from temperaments, are particularities and essences for influencing the rational influences. So, the origination of every form or soul from starting point which is constant in effusion is based on the aptitude of the acceptors, and the acceptor of the soul is the body. So, when a righteous temperament is obtained in the body for acceptance, then necessarily there will be diffused in it from The Bestower, an ordaining soul without any respite or laxity, such as the effusion of light from the sun on an acceptor in opposite to which is the sun. So, when the body is originated and the soul, let\u2019s suppose, gets attached to it without reincarnation, then it is necessary that another soul effuse on it from the starting point of constant effusion in a way that we have explained. So, it entails that for every single body there be two souls, and this is impossible because for every body there is only one soul. Thus, has it been demonstrated in its own place, especially based on the view of the teacher of the teachers, the leader of the philosophers, that the soul is a way of the existence of the body and its individualization, and it is not possible that there be two existences and two essences for one existence. Also, the belief cannot be held that the reincarnated soul prevents the other soul from origination because one of them is not more entitled to preventing than the other, and the aptitude of bodily matter for accepting the soul from the bestower of forms is at the place of a wall in accepting the light of the sun directly or reflectively when the veil is removed from the wall. So, if at that place at the time of the removal of the veil, the body is polished, the light of the sun that strikes it reflects from it towards that wall so that there are two lights, one being the solar direct light and the other being the reflected one on that light which illuminates it. In the striking of that reflective light there is no negation in a new reflective striking. So, this is the analogy of what we are in. However, the gathering of two souls (in one body) is impossible. So, reincarnation is plainly impossible, whether it be by way of ascent or by way of descent. As for the negation of the universal principle of the previously mentioned premise, meaning the effusion of something on the human acceptor from the starting point of the forms initially at the time of the aptitude of that acceptor, it relies on the souls of the plants transferring to animals, then they ascend towards the human level. So, this negation falls because if this transference is by way of substantial completion which is connected in one matter and not in many detached materials like the human formal completions from the starting point and making of them till their final immateriality. So, this is not reincarnation, as we have pointed towards. The discussion is on the transmigration of the soul from the body to another body distinct from the first one.[4]<\/a> This is because the matter of plants summons the soul according to its own temperament and aptitude, so the summoning of the human matter with a temperament of its that is nobler and more just is more befitting for the soul. If someone were to say that like these priorities are unheard of in the realm of motions and coincidences because some things are evaluated causes which are unseen regarding our consciousness. If all of people agreed to know what temperament the magnet has prepared for the power of attraction for iron, they would be unable to do it. So, no one can say that when the magnet when the magnet has prepared to attract iron. So, the human temperament is more entitled to attract iron because the human temperament is nobler than it. Thus, we say in reply that the temperament that is nobler and loftier summons a type that is nobler and more perfect. The variation in nobility in existence is according to the levels of proximity to the highest starting point and remoteness from prime matter. Therefore, whatever is stronger in immateriality and freer from corporeal accidents and material attachments, then it would be more perfect in existence and closer to the source of generosity and existence which is empty of any adulteration of flaw and need. Also, the attraction of iron is not from the ranks of nobility and perfection which may be abundant and prioritized in humans than in inanimate objects. If they say that the temperament is nobler when the soul summons something nobler and more complete which transcends the vegetative and animalistic levels, then it is necessary that the soul attached to the human body will be that same one which transfers from the plants and animals. We say that this is merely a claim with no evidence. This is because the souls of the celestial spheres are nobler and despite this no soul has travelled from human or animal to the celestial spheres. Even if it is accepted then the transcendence and transmigration is not entailed from one body to another. Rather, with essential attached completions, then the human soul which is originated with the origination of the human temperament from its starting point as a sperm drop and fetus until it reaches the rank of humanness might have encountered the vegetative and animalistic ranks by way of natural perfection which is obtained in both the aspect of matter and form and of body and soul. The completions of the human sperm and its changes in the stages of creation where it was first inanimate, then reached the rank of the plants and later reached the rank of the animal after which it came to the rank of the human. Based on this way that we have mentioned, not that over here there is generation after corruption and corruption after generation from one form to another distinct in existence as is the way of the majority. This is because the view of the majority is not correct and the reason for the falsity of the majority view is that delegation of a natural agent\u2019s ordainment of itself in one matter towards another natural agent is invalid, such as the invalidity of the successions of free agents on one subject. Similar is the transference of one natural act from one of the natural agents towards another agent, which is impossible. It is also similarly impossible for the transference of one agent from a natural act towards another natural act that is distinct to the first act without any unity between the two acts. This is what is meant by reincarnation. That which Mull\u0101 \u02bfAl\u012b Q\u016bshj\u012b in his commentary of Tajr\u012bd<\/em> has negated at this place on restricting the condition for the origination of the soul in completion of the aptitude of the body and has considered his negation to be the relied upon view is that it is possible for it to be conditional. Also, with this that the complete aptitude had not been given to the reincarnated soul which is completely unrelated. This is because this negation is exiting from wisdom and entering fortune (bakht<\/em>) and happenstance. Existing wisdom and entering fortune and happenstance is not from the habit of the obtainers. I wonder at Mull\u0101 \u02bfAl\u012b Q\u016bshj\u012b, the commentator of Tajr\u012bd<\/em>, that despite his virtue and perfection he has shown deviances in most places, and the argument mentioned before is a demonstration that is relied upon in disproving reincarnation.<\/p>\n\n\n\n Another general argument is that the soul, when it leaves the body, that separation from the first body is other than its connection to the second body, and between the two there is a moment in time. So, it entails that the soul be suspended from ordainment in between both, and the suspension of the soul is impossible. This demonstration is complete on the method of the leader of the philosophers that the soulfulness of the soul was considered a particular existence by him, not like an accidental relation for the soul.<\/p>\n\n\n\n As for the special argument on disproving transmigration and reincarnation, then it is that if transmigration and reincarnation of the human souls in the animalistic and vegetative as well as other bodies would be true, it would entail that at the time of the corruption of the human body it would connect with a non-rational (\u1e63\u0101mit<\/em>) animal\u2019s body at the time of its generation. The antecedent (l\u0101zim<\/em>) is invalid, and the antecedent being invalid entails the invalidity of the consequent (malz\u016bm<\/em>). As for the explanation of their entailment, it is that they say that the first descending point for the light of the commander, meaning the immaterial soulful substance, is the human form, meaning the human body, which is complete in potentials and tools. It is the door of the doors for the life of all elemental bodies because the life of all earthly animals is with the transfer of the human souls towards them. This is the view of Y\u016bz\u0101sif the believer in reincarnation, and that of those before him from the philosophers of Babylon and Persia<\/p>\n\n\n\n \u0643\u0645\u0627 \u0647\u0648 \u0627\u0644\u0645\u0634\u0647\u0648\u0631<\/p>\n\n\n\n As is famous.[5]<\/a><\/p>\n\n\n\n In their view, anything other than humans has no life, and some humans reincarnate while some others remain. If they are from the deficient ones, they reincarnate in the realm of deception (ghur\u016br<\/em>), and if they are from the perfect ones they are elevated towards the realm of light (n\u016br<\/em>). So, which of the creations would dominate the rational substance and which is the form of darkness from the animals with inverted heads? This is because for every creation there are many types of bodies of animals which are suitable for that creation.<\/p>\n\n\n\n …\u0644\u0650\u0651\u0643\u064f\u0644\u0650\u0651 \u0628\u064e\u0627\u0628\u064d \u0645\u0650\u0651\u0646\u0652\u0647\u064f\u0645\u0652 \u062c\u064f\u0632\u0652\u0621\u064c \u0645\u064e\u0651\u0642\u0652\u0633\u064f\u0648\u0645\u064c \u200e\ufd3f\u0627\u0644\u062d\u062c\u0631: \u0664\u0664\ufd3e\u200f<\/p>\n\n\n\n \u2026 For every door of them there is a specified portion. [15:44]<\/p>\n\n\n\n Meaning that for every body of animals which are doors of hell there is a specified amount of the creation that is attached with that animalistic type because both the type of the pig and the ant are although participants in the creation of avarice (\u1e25<\/em>ir\u1e63<\/em>), the avarice of the ant is not like the avarice of the pig. Similarly, the avarice of some people is not like the avarice of others. Applying the same reasoning to all other condemned morals and the differences in morals in strength and weakness, individuals and composition, and the detail of this matter shall soon follow. So, the differences in animals in realities are due to the differences of people in that are blameworthy (madhm\u016bm<\/em>) and praiseworthy (ma<\/em>\u1e25<\/em>m\u016bd<\/em>). This is because all morals enter the animals from the first descending point called the door of the doors, which is the human. This is since those morals were transferred without suspension of the souls in between.<\/p>\n\n\n\n As for the invalidity of the antecedent, then it is for two reasons. The first is the non-appearance of any entailing relation which would necessitate the connection at the time of the corruption of the human body at the time of the generation of the non-rational animal\u2019s body. The second reason is that based on this supposition it entails that the number of generated things from the animalistic bodies be equal to the number of corrupted things in the human bodies because if the souls be more than the bodies then surely there will be a congestion in one body, so if they do not resist and push away it would entail that one body has many souls, and this is clearly invalid (bayyin al-bu\u1e6dl\u0101n<\/em>). If they resist and push away, either all of them or some of them would be suspended, and the suspension of the souls is impossible. However, if the bodies are more than the souls, then if one soul attaches to many bodies, it entails that one animal in its essence would be other than that same animal. Also, if one soul does not attach to many bodies, then for some bodies there would originate new souls while some bodies would have reincarnated souls, which entails preponderance without a preponderant (tarj\u012b<\/em>\u1e25 bil\u0101 murajji\u1e25<\/em>).[6]<\/a> If for some bodies new souls are not originated, those bodies would remain prepared for a new soul without a soul, which is impossible. As for the invalidity of the consequent (t\u0101l\u012b<\/em>), then it is because at times the number of generating things outnumbers the number of corrupted things because in one day this number of ants are born (mutawallid<\/em>) that are more than humans that have died in many years, let alone the people of avarice from humans in that day being in proportion to the number of ants. Sometimes it is the case that the corrupted things out number in a pandemic and encompassing deluge. They reply to this that we accept that the number of generated things outnumber the number of corrupted things, and at this point it entails that the newborn of every ant in one day be as a greedy human who dies on that day, and their soul transmigrates on the same day to that ant. This affair has no entailment because it is possible that the birth of the ant be with the transmigration of a greedy person who died thousands of years ago, and that soul separated from many bodies and reached the body of this ant since the greedy soul at the time of its first death does not attach to the structure of the ant. Rather, after many deaths, and the soul that is in those lowly structures attach to the greatest body of the animals suitable for the potentials of those structures after separating from the human body. After that, in order, it descends from larger to middle and from the middle to the smaller so that the lowly structure may perish. After that, it attaches with the greatest body that is suitable for that structure which was the first structure to connect to in potentiality<\/p>\n\n\n\n \u0645\u062a\u062f\u0631\u062c\u0627 \u0641\u064a \u0627\u0644\u0646\u0632\u0648\u0644<\/p>\n\n\n\n Gradually in descent.[7]<\/a><\/p>\n\n\n\n Until all those structures perish, and at that time it separates from the realm of generation and corruption and attaches to the first of the descending points of the gardens (jin\u0101n<\/em>) due to the demise of dark bodily attachments and corporeal lowly structures. Moreover, we do not accept that the corruptions be more than the generations and its entailment is when something from the souls from the bodies of animals climbs to the human, or it would entail the difficulty of applying a number greater than the number of the bodies of animals<\/p>\n\n\n\n \u0643\u062b\u064a\u0631\u0629 \u0627\u0644\u0623\u0639\u062f\u0627\u062f \u0642\u0635\u064a\u0631\u0629 \u0627\u0644\u0623\u0639\u0645\u0627\u0631<\/p>\n\n\n\n Many in number, short in lifetimes.[8]<\/a><\/p>\n\n\n\n Like the bodies of mosquitoes, bugs, gnats, and insects and those of their ilk because with the lowest of warmness or coldness or wind in one hour so many of the insects die and become corrupted that a similar number of humans become corrupted in thousands of years. That which they say is that sometimes with a pandemic or encompassing deluge kills everything having a soul, so it would entail that there are more things corrupted than generated. However, this is not correct because this is not known to have happened since a pandemic for all classes of animals that encompasses all areas such that no animal remains is not acceptable. That which is acceptable is the existence of a pandemic in certain places of the earth without another. The same is the discussion on a deluge because from it is also not entailed that the corrupt things from humans would outnumber the generated things in animals since it is possible that in comparison to the corrupt things in humans the generated things in animals be from the sea such as the worm and other things like it.<\/p>\n\n\n\n As for the special argument for disproving transmigration and reincarnation from the aspect of ascent, then it is that if the non-rational animal does not have an immaterial soul, rather, has an imprinted soul, then it is impossible for it to transfer from one body to another because of that soul being a descriptive imprinted substance. Also, the demonstration is established on the transfer of impressions, whether they be accidents or forms, being impossible. If its soul is immaterial, then from where does it attain perfection and climb towards the rank of the human although it has no tools and potentials except the starting points of traces and actions of prime matter as well as earthly relations from desire and revenge and both of which are the perfection of the souls of beasts and cattle, and both desire and revenge are the great basis for immateriality and eternity towards the bodies because when one of these two dominates man who is the noblest of the constructers of the existent things, it drops and decreases him from his grace to the grade of a lower level of the animal type that is suitable for his morals whether he be in the worldly origination point as is the assertion of the people who hold to reincarnation, or the otherworldly origination point as is investigated by the one who receives spiritual unveiling and is the view of the people of truth regarding the invalidity of transmigration and reincarnation. Also, when dominant desire or dominant anger requires treachery of the soul and its descent and coming down towards the level of non-rational animals whose perfection is limited in the perfection of both powers, then both powers and their actions are the origination point for the uplifting of the souls from the rank of beasts and predators towards the human rank, which is impossible. As for that which has been said that in the animal, like the horse for example, there is something established in completion of its age and its body parts are in decomposition due to instinctual and strange warmth internally and externally being always encompassed by air, even if in a negligible amount, and the horse-ness of the horse its soul is not in transferring and change. Rather, the soul perceives universals because we see that when it is his with a piece of wood and after that when we scare it with a piece of wood it avoids it. If it did not have in its mind the universal meaning remaining according to the striking with the previous piece of wood, it would not have avoided it. Also, since it is impossible to strike the exact same way as the previous one, rather the next strike is like the previous strike and not the identical to it, then the horse perceiving is not in terms of a particular strike, rather, it is in terms of a universal. Also, we see these animals that despite sharing in being animals they are different in proximity and remoteness to the human realm such that some of them are at the peak of proximity to the horizon of man, like the ape who imitates man in actions and the parrot that imitates man in words. So, in some animals there is a sort of acting power which is close to the rational act, and the strangeness of the states of some animals and their talents like the arrogance of the lion and the malice of the camel or the architecture of the bee bears witness to the fact that they have souls that are not imprinted which evolve towards humanity. In short, we see them facing perfection in their instincts and climbing towards the peaks. So, if evolving is towards the peak, then first it would be towards humanity and after that towards becoming angelic. If in their instinctual facing they are not aspiring, then it would not be appropriate for divine providence that he prevents someone deserving of its perfection.<\/p>\n\n\n\n In reply we say that for every type of the animals, rather even for the plants, there is a talent which they possess in characteristics of acts, perfection, and guidance, which unites them to and towards a connection is what the philosophers of the horse call the lord of the idol (rabb al-\u1e63anam<\/em>) and this matter is established that for every type of the types of natural bodies there is a substance that composes the existence of each individual of that type which takes care of those individuals. The difference in types in nobility and lowliness is due to the difference in the starting points of immaterial luminosity in strength of luminosity and weakness of luminosity as well as in its proximity and remoteness from the light of all lights (i.e., God). Thus is the view of Plato from the ancient philosophers as well as the view of the leader of the philosophers from the latter-day philosophers. As for the way of the Peripatetics, then the strange perceptions of some animals and their excellence (tafannun<\/em>) in motions is only due to the aid of natural celestial potentials and heavenly inspirations and it is possible that fro the bodily potential with suitable temperament they also issue willful motions such as the state of a camel that enjoys hearing things. And I say that based on the supposition that animals have souls that are not imprinted in matter, facing towards perfection, it is not entail that their perfection is rational in nature so that they their entrance from door of humanness and the evolution of their souls according to their personal identities towards the rational realm would be entailed. Moreover, most people in the otherworldly origination point do not have the rational level, and despite this due to the imaginal essence, the animalistic delights, and the speculative bliss the peak of heights is favorable to them since they have rational yearnings and a portion from the highest heavenly dominion. Also, for every being with a soul it does not entail that it would face towards the rational peak and absolute perfection, and it\u2019s facing a perfection out of the perfections does not necessitate it entering the door of being a human. From this it does not entail preclusion (man\u02bf<\/em>) from perfection. That which is impossible is the preclusion from perfection of something deserving from a particular merit and from a perfection suitable to its state and not absolute perfection and pure goodness. Moreover, if we are to accept for them that there is an aptitude towards rational perfection, we still do not accept that something summoned makes them reach towards the rank of humanness. This is because the path to God and to the abode of his highest heavenly dominion is not restricted to one door. Therefore, in the divine scripture it has come:<\/p>\n\n\n\n \u0641\u064a \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n His, may He be exalted, word is:<\/p>\n\n\n\n \u0648\u064e\u0644\u0650\u0643\u064f\u0644\u064d\u0651 \u0648\u0650\u062c\u0652\u0647\u064e\u0629\u064c \u0647\u064f\u0648\u064e \u0645\u064f\u0648\u064e\u0644\u0650\u0651\u064a\u0647\u064e\u0627… \u200e\ufd3f\u0627\u0644\u0628\u0642\u0631\u0629: \u0661\u0664\u0668\ufd3e\u200f<\/p>\n\n\n\n And everything has a direction which it faces\u2026 [2:148]<\/p>\n\n\n\n \u0648\u0645\u062b\u0644 \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/p>\n\n\n\n And like His, may He be exalted, saying:<\/p>\n\n\n\n …\u0645\u064e\u0651\u0627 \u0645\u0650\u0646 \u062f\u064e\u0627\u0628\u064e\u0651\u0629\u064d \u0625\u0650\u0644\u064e\u0651\u0627 \u0647\u064f\u0648\u064e \u0622\u062e\u0650\u0630\u064c \u0628\u0650\u0646\u064e\u0627\u0635\u0650\u064a\u064e\u062a\u0650\u0647\u064e\u0627 \u0625\u0650\u0646\u064e\u0651 \u0631\u064e\u0628\u0650\u0651\u064a \u0639\u064e\u0644\u064e\u0649\u0670 \u0635\u0650\u0631\u064e\u0627\u0637\u064d \u0645\u064f\u0651\u0633\u0652\u062a\u064e\u0642\u0650\u064a\u0645\u064d \u200e\ufd3f\u0647\u0648\u062f: \u0665\u0666\ufd3e\u200f<\/p>\n\n\n\n \u2026 There is no creature except that He is holding its forelock. Surely, my Lord is upon a straight path. [11:56]<\/p>\n\n\n\n That path is that of the human who leads with the wayfarer to the Lord of Mu\u1e25ammad (\u1e63) and his family, peace be upon them, and this is the name of God which is the gatherer of all divine names as well as their manifestations contrary to other types which lead to the lords of the types (arb\u0101b al-anw\u0101\u02bf<\/em>) and their names such as the avenger (muntaqim<\/em>), the disgracer (mudhill<\/em>), the compeller (jabb\u0101r<\/em>), the one who leads astray (mu\u1e0dil<\/em>) and others<\/p>\n\n\n\n \u0643\u0645\u0627 \u064a\u0639\u0631\u0641\u0647 \u0623\u0647\u0644 \u0627\u0644\u062d\u0642 \u0627\u0644\u0639\u0627\u0631\u0641\u0648\u0646 \u0628\u0639\u0644\u0645 \u0627\u0644\u0623\u0633\u0645\u0627\u0621<\/p>\n\n\n\n As is known by the people of truth, those cognizant of the science of names.[9]<\/a><\/p>\n\n\n\n [1]<\/a> The name is spelled in various ways in Arabic, and the story of Bilawhar and Y\u016bdh\u0101suf, also known as the story of Barlaam and Josaphat. The name of \u064a\u0648\u0632\u0627\u0633\u0641 or Y\u016bz\u0101sif has been mentioned as \u064a\u0648\u0630\u0627\u0633\u0641 Y\u016bdh\u0101sif and \u064a\u0648\u0636\u0627 \u0622\u0635\u0641 Y\u016b\u1e0d\u0101 \u0100\u1e63if as well and even \u0628\u0648\u0630\u0627\u0633\u0641 or B\u016bdh\u0101sif.This story was translated from Sanskrit to Persian and then eventually to Arabic. Al-\u1e62ad\u016bq has narrated this story at length in the second volume of his book Kam\u0101l al-D\u012bn<\/em>.<\/p>\n\n\n\n [2]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 9, p. 8. This is a famous \u1e25ad\u012bth quds\u012b narrated in various books. See: al-Am\u0101l\u012b by Al-\u1e62ad\u016bq, no. 310, 707, 851, & 890, Thaw\u0101b al-A\u02bfm\u0101l, p. 56 & 292, Fa\u1e0d\u0101\u02beil al-Ashur al-Thal\u0101tha, p. 27 & 38, Man L\u0101 Ya\u1e25\u1e0duruhu al-Faq\u012bh, no. 905 & 4968, Tahdh\u012bb al-A\u1e25k\u0101m, vol. 6, p. 22 & 107, Dal\u0101\u02beil al-Im\u0101mah, no. 23 & 42, as well as the oppostie of this for hellfire. See: al-Hid\u0101yah al-Kubr\u0101, p. 402. For Sunn\u012b sources on the \u1e25ad\u012bth, see: \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, no. 3244, 4779, 4780, & 7498 \u1e62a\u1e25\u012b\u1e25 Muslim, no. 2824 & 2825 and other sources such as al-Tirmidh\u012b and Ibn M\u0101jah.<\/p>\n\n\n\n [3]<\/a> Both of these are Quranic terms. The proximate ones (\u0627\u0644\u0645\u0642\u0631\u0628\u0648\u0646) are those nearest to God, while the people of the right hand (\u0623\u0635\u062d\u0627\u0628 \u0627\u0644\u064a\u0645\u064a\u0646 \/ \u0627\u0644\u0645\u064a\u0645\u0646\u0629) are those in paradise. The people of the left hand (\u0623\u0635\u062d\u0627\u0628 \u0627\u0644\u0634\u0645\u0627\u0644 \/ \u0645\u0634\u0623\u0645\u0629) are those of the hellfire.<\/p>\n\n\n\n [4]<\/a> The author writes: \u0639\u0644\u0629 \u0623\u062e\u0631\u0649 \u0644\u0633\u0642\u0648\u0637 \u0627\u0644\u0645\u0646\u0639, meaning, \u201canother reason for the fall of the negation.\u201d<\/p>\n\n\n\n [5]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 9, p. 13.<\/p>\n\n\n\n [6]<\/a> The philosophers argue that preponderance without a preponderant (\u062a\u0631\u062c\u064a\u062d \u0628\u0644\u0627 \u0645\u0631\u062c\u062d) is impossible, meaning that if you have different options and choose one over the other, there has to be some reason for choosing that over the other(s). For example, if I had the choice to go out for a walk, stay at home and drink tea or go to sleep and I choose to go for a walk, I must have some reason for giving that option priority, otherwise I would have never chosen anything if I did not have any reason to give any choice priority or preference. They use this to argue for many things, such as for God eternally creating since God did not change so the preference to create never changed, as well as to argue for many other metaphysical and ontological matters, such as what we see with the argument against some bodies getting reincarnated souls while others getting new ones without a preponderant, which would be impossible.<\/p>\n\n\n\n [7]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 9, p. 15.<\/p>\n\n\n\n [8]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 9, p. 15.<\/p>\n\n\n\n [9]<\/a> Al-Asf\u0101r al-Arba\u02bfah, vol. 9, p. 26.<\/p>\n<\/div>\n\n\n\n \u0641\u0635\u0644 \u062b\u0627\u0646\u064a<\/strong><\/p>\n\n\n\n \u062f\u0631 \u0627\u0628\u0637\u0627\u0644 \u062a\u0646\u0627\u0633\u062e \u0628\u0627\u0642\u0633\u0627\u0645\u0647 \u0648 \u0628\u064a\u0627\u0646 \u0645\u0630\u0627\u0647\u0628 \u0627\u0635\u062d\u0627\u0628 \u062a\u0646\u0627\u0633\u062e \u0648 \u0627\u0628\u0637\u0627\u0644 \u0622\u0646\u0647\u0627 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