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The originality of nature and the Khorasan schoolTAZAA News

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Modern science has proven that matter is made up of molecules. Their characteristics are the placement of compounds and the general expression of qualities. Shape, color, hardness, temperature, mass, interaction with electricity, magnetism, etc. are all general expressions of properties of compounds. The set of connections and the manifestation of qualities from it is called essence. In the past, the essence was called a combination of essence and signs, now it is known that the essence is actually made of components, and the signs are the general expression of the characteristics of these compounds in an orderly manner.

When we experience nature, the meaning of existence appears in our mind. Existence has no origin in itself, only essence exists outside. Existence is stored in the mind not in the form of a mere reflection of the essence of things, but in the form of the arrangement of particles.[1] Things in reality have essences, and their existence in our minds changes as their essences change. As the table is broken and turned into a chair, something new takes its place. Modern science and technology is the real proof. Experiments in the laboratory are based on nature, and the meaning of modern inventions emerges when the nature of their existence is revealed. The mobile phone did not exist two decades ago, when its nature was established, a new existence was added to the universe, and due to the changes in nature, it became a smart phone. In contrast, the existentialist fallacy does not provide any predictability, but inhibits cognitive progress. Those who want to understand this better should try to solve the questions given at the end of the chapters of class 10 science books in the light of existence.

Self-awareness is the same. Before conception, the child’s components become part of the parent’s existential identity, and when separated from the parent and reunited in a separate configuration, the child’s identity is formed. A sense of belonging in a child is formed after a few months of birth, which is the result of repeating the experience of nature. It takes time for the concept of its own existence to form in the child’s mind, which becomes a part of the brain’s memory as a result of repeated neural messages. Before this he exists for his parents and others to experience his full existence, but his sense of being comes only after the first experiences of life. It is stated in the Holy Quran:

And God brought you out of your mothers’ wombs so that you would not know anything. (God brought you out of your mothers’ wombs while you knew nothing. Surah Nahl, verse 78).

As a result of communication with culture, a human child grows up learning a language and finds the meaning of his life. And so his existence is formed, and in this process he is neither completely free nor under simple oppression.

Rocks, a chair, a table, a chicken leg lying on a biriyani plate, etc. do not have a nervous system, so they do not even have an image of their existence. In the past, the information of the nervous system was called knowledge, now it is known that this is also a field of acquired knowledge, and where the nervous system is wrong, there is a defect in the knowledge of knowledge. Just like in 2013, Imran Khan’s pain after going to the hospital and being treated after falling from a height turned into joy.[2] Science denies the innocence of reason, so it is constantly being corrected.

In Iran, in the sixteenth and seventh centuries AD, the Isfahan school of philosophy was born, which was based on the delusion of existence. It was a time when freedom from Greek ideas in Europe led to the formation of modern science, but those books were not translated into Arabic. The growth of the Isfahan school took place in the form of Mulla Sadra (died 1640 AD), who in his novelAsfari Arbaa‘ begins with a mistake in the originality of existence, and then reaches the support of the unity of existence and the denial of physical existence. Shia theologians reacted strongly against these views and the gap between them widened. Then Mulla Sadra said:The original magazineIn the permanent pamphlet titled ‘Allama Majlisi (died 1699 AD) in “Layla Treatise” he writes:

The bad manners of Sufis is such that no one can talk to them. They are so arrogant and superior that they consider themselves superior to the prophets. They look down on everyone and withdraw from people. The same decline has occurred in their residual values, but it is felt by anyone who spends time with them.'[3]

While the Isfahan school of philosophy pushed the lovers of the science of mind in the Shia sect into the darkness of Sufism, on the other hand, it made the science of the mind suspicious in the eyes of theologians and greatly reduced the manpower necessary for scientific work. Thus, the influence that Khwaja Tusi (d. 1274 AD) had on Muslim science and gave it a new life after the Mongol invasion, the works of Mulla Sadra proved the opposite and destroyed everything. Now is the time to say goodbye to this philosophy. It is necessary to include some conclusions of modern science in the educational program of philosophy in madrasas after teaching some history of philosophy, so that students do not waste time on the mistakes of the past.

Argument on the originality of nature by Ayatollah Javad Tehrani

In the 20th century AD, Ayatollah Mahdi Isfahani (died 1945 AD) founded the Khurasan Shia school of religious philosophy in Mashhad, Iran, which denies the injustice of reason. However, this school did not receive much official patronage, and the opponents called it a school of segregation and declared it an enemy of reason. Below is the book of Ayatollah Javadi Tehrani (died 1989), a representative of this school.Arif and Sufi sayA translation of a chapter from ‘is provided to interest the reader in reading the rest of the book:

Now, to confirm the authenticity, we would like to say that:

Every conscious and intelligent person, when he observes external evidence in the light of God’s understanding and knowledge, says that objects and beings, such as humans, horses, cows, trees, stones, etc., are visible. Actually and first. are personally real and real. In other words, a person with his pure nature comes to the conclusion that a person, a horse, a cow, a tree, a stone, etc. are actually realities beyond the mind. (Not that these things and essences are secondary and metaphorical and subordinate, and that a separate thing called “Vasti” predominates in personal status and plays a mediating role in the realization of these things.) The title of existence alone exists. meaning, which is the compulsion of man to take from these things and essences and attribute them to them.

That is, in the light of natural consciousness, man accepts external realities, such as man, horse, cow, tree, stone, etc., as a true example of the concept. So it is natural that man, horse, cow, tree, stone, etc. actually exist and exist outside the mind. And existence, as already mentioned, is only a derived meaning that comes from facts and real situations of nature. Therefore, we perceive the originality and existence of nature beyond the light of consciousness and the nature of the mind, not its reliability, thinking and being! (For more explanation, dear readers, do not ignore the margin of the book). It is natural and easy for any rational human being with his pure nature and understanding to determine that the essence really exists and exists (literally and essentially, not only metaphorically or secondarily). Denying the reality of external essences by force. it is not possible. itself and does not justify it by nature. And since we have not yet produced any evidence against this nature, how can it be rational to abandon this natural requirement? So turn to the religion of Hanif ۚ God created what people created. (So ​​turn to religion. It is the nature of Allah that He created people on. It is not to change God’s creation, this is the true religion, but most people do not understand. Surah Rum, verse 30)'[4]


[1] Vihara Ambakar, “The Flexible Mind (Part 12)”, Dialogue, 25 October 2022

[2] https://www.bbc.com/urdu/pakistan-51278717

[3] Allama Baqiri Majlisi, “Al-Aqid”, p. 100, Al-Huda Institute, Tehran, 1999.

[4] Ayatollah Javadi Tehrani, “Arif and Sufi Che Me Govind”, p. 277 to 280, Nosher Afaq, Tehran, 2010.

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