Critical study on Ahsá'í's critics to the substantial motion in the transcendental philosophy

Document Type : Research Paper

Authors

1 Assistant professor at school of education and psychology, Ardakan university, Ardakan, Iran

2 Assistant professor of Shahed University,Tehran, Iran

Abstract

Substantial motion is one the basic foundation of the transcendental philosophy which MullaSadra proves it by the motion of accidents which denote to the transmission of the cause.  According to Shaykh Ahmad Ahsá'í because of the God's causality to all creations, substance is not the cause of accident and its motion, in this regard Ahsá'í believes that MullaSadra' theory of substantial motion is a kind of Materialism neglecting God's existence. Ahsá'í believes that all things including stone and wood have free will and on the basis of this, MullaSadra's division of the motion is not correct. In criticizing these critics, it must be said that   God's causality to the creations is direct and immediate, because of the need of all creation for the God,  MullaSadra' theory does not lead to the Materialism.

Keywords


Holy Quran.
al-Ahsá'í ,Ahmad ibn Zayn al-Dín ibn Ibráhím ,(2006), commentary of Al Arshiya, researched by Saleh Ahmad, Beirut, Company of al Balaq. [In Arabic]
Aristotle, (1985), Physics, translated by Mahdi Farshad, Tehran, Amir Kabir . [In Persian]
Ashtiani, Sayyed Jalal-ed-Din, (1996), The commentry on The bezels of wisdom, Tehran, Science and Technology Publishing Company. [In Persian]
Avicenna, Ḥusayn ibn ʿAbd Allāh,(2009), phiycs of Shifa, researched by Ibrahim Madkour, Qum, Zavel Qurba. [In Arabic]
Feyz Kashani, Muhsen,(2007), Convincing words, Researched by Sadiq Hassanzadeh, Qum,  Religious publications. [In Persian]
Sabzavari, Hadi,(2000), Šarḥ al-manẓuma, researched by Hassan Hasanzadeh Amoli, Tehran, Nashr Nab. [In Persian]
Sadr al-Din Shirazi, Mohammed bin Ibrahim,(1981) The transcendent _______,wisdom in the four mental books, Researched by Amini and Omid, Beirut, Arab Heritage Revival House.
_______,The Throne, Gholam Hossein Ahani,(1982), Tehran, Mulla Publishing. [In Persian]
_______,Evidence in the behavioral curriculum,(1981), Sayyed Jalal-ed-Din Ashtiani, Tehran, Danshgahi Publishing Center. [In Persian]
_______,Unseen keys,(1984), Tehran, Islamic Association of Wisdom and Philosophy of Iran. [In Persian]
_______,Philosophical collection of Sadr al-Mutalaheen,(1999), Tehran, Hekmat Publications. [In Persian]
_______,Commentry on the Theology of healing,(Unstoppable) Researched by Mohsen Bidar Far, Qum, Bidar.
_______,Commentary on al-Quran al-kerim,(1987), Researched by Mohsen Bidar Far, Qum, Bidar. [In Persian]
_______,Commentary on Usul Al-Kāfī,(2004), Researched by Mohammad Khajavi, Tehran, Institute for Cultural Studies and Research. [In Persian]
_______,Beginning and returning,(1975), Tehran, Iranian Philosophy and Philosophy Society. [In Persian]
al-Kulayni, Abu Ja'far Muhammad,(1986), Al-Kāfī, Tehran, Islamic Book House. [In Arabic]
Majlesi, Mohammad-Baqer,(1982), Biḥār al-Anwār , Beirut, Arab Heritage Revival House. [In Arabic]
Tabataba'i, Muhammad Husayn,(2003), The end of wisdom, Researched by Abbas Ali Zaraei Sabzevari, Qum, Islamic Publishing Corporation. [In Arabic]
Abbas Zadeh Jharumi, Muhammad,(2015), Consequences of the physical motion of the soul, Religious Modern Thought, N 43, pp. 95-110. [In Persian]
Seydi&Mrudi,(2017), Criticism of the Sheikh Ahmad Ehsai's Criticism _______,in the Transcendental Wisdom, Magazine of Mind, Number 72, pp. 177-196. [In Persian]