Hasnain Naqvi @hasnain27655343 Twitter profile

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Hasnain Naqvi

@hasnain27655343

30 days

The cause of the existence of a thing is the existence of its complete cause, and the cause of the nonexistence of a thing is the nonexistence of its complete cause.

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Hasnain Naqvi

@hasnain27655343

1 month

The First Truth is Necessary in itself (Wājib-bil-zātihī) with respect to existence. But a composite is dependent upon the parts that constitute its reality, and is therefore necessary through another (Wājib-bil-ghayrihī) with respect to existence.

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Hasnain Naqvi

@hasnain27655343

1 month

The existence of every originated(hādith) thing is preceded by nonexistence such that the two cannot coexist.But the criterion that establishes the priority of that thing's nonexistence with respect to its existence,and the posteriority of its existence is nothing but Time(zamān)

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Hasnain Naqvi

@hasnain27655343

1 month

The cause of the existence of a thing is the existence of its complete cause, and the cause of the nonexistence of a thing is the nonexistence of its complete cause.

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Hasnain Naqvi

@hasnain27655343

22 days

The First Truth is either a pure actuality, pure potentiality or a composite of actuality and potentiality. The First Truth cannot be a pure potentiality, because pure potentiality that is devoid of all actuality is nothing concrete in reality.

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Hasnain Naqvi

@hasnain27655343

10 days

“They say, “It is absolutely impossible for a temporal to proceed from an eternal” [Tahāfut al-Filāsifa, I.1.1.§6] Ghazali’s statement of the belief of the philosophers is, strictly speaking inaccurate and incomplete.

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Hasnain Naqvi

@hasnain27655343

1 month

The cause of the existence of a thing is the existence of its complete cause, and the cause of its non-existence is the non-existence of its complete cause.

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1

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Hasnain Naqvi

@hasnain27655343

3 months

On Contingent Beings as Theophanies & Manifestations

The Necessary Being must be necessary in every respect. Therefore, the Necessary Being must be absolutely self-sufficient. But every composite is dependent upon its parts for the constitution of it…

sadrianphilosophy.wordpress.com

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Hasnain Naqvi

@hasnain27655343

1 month

A thing is said to be originated [hādith] if its existence is preceded by nonexistence such that the two cannot coexist. But the criterion that establishes the priority of its non-existence, with respect to its existence, is nothing but Time [zamān].

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Hasnain Naqvi

@hasnain27655343

3 months

Akbarian-Sunnī Mystics (‘Urafā’) On Divine Simplicity

Shared below are the statements of some of the most significant Sunnī mystics of the school of Ibn ʿArabī on the issue of divine simplicity. 1) Ṣadr al-Dīn Qūnawī: “His name is identical with His a…

sadrianphilosophy.wordpress.com

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Hasnain Naqvi

@hasnain27655343

27 days

The originated (hādith) either ceases to depend on the cause of its existence after the realization of its existence, or it continues to depend on the cause of its existence even after the realization of its existence.

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Hasnain Naqvi

@hasnain27655343

1 month

The complete cause of the existence of a thing is any cause that is sufficient in itself for the necessitation of the existence of its effect, in that, it is not dependent upon the conjunction with its essence of anything for the necessitation of the existence of its effect.

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Hasnain Naqvi

@hasnain27655343

1 month

The cause of the existence of a thing, is the existence of its complete cause, and the cause of its non-existence, is the non-existence complete cause.

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Hasnain Naqvi

@hasnain27655343

1 month

The First Truth is Necessary in itself with respect to existence. And it is either necessary in itself with respect to the procession of its act from its essence, or it is possible in itself with respect to the procession of its act from its essence, or it is impossible in itself

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Hasnain Naqvi

@hasnain27655343

3 months

Knowing an Attribute Vs. Knowing the Essence

According to the Doctrine of Absolute Divine Simplicity, the divine attributes of perfection are identical to the Essence, and every attribute is identical to all the other attributes with respect …

sadrianphilosophy.wordpress.com

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Hasnain Naqvi

@hasnain27655343

9 days

“With what [argument] would you deny one who says, “The world was temporally created by an eternal will that decreed its existence at the time in which it came to be; that [the preceding] nonexistence continued to the point at which [the world] began;

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Hasnain Naqvi

@hasnain27655343

1 month

Hence, the First Truth cannot be a composite of parts or a multiplicity of aspects. It is therefore an absolutely simple reality that is completely devoid of composition and multiplicity. Hence, the aspect of its existence cannot be distinct from the aspect of agency.

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Hasnain Naqvi

@hasnain27655343

3 months

On the Necessity of God’s Knowledge being Knowledge-by-Presence [al-ilm al-hudhurī]

Knowledge can be classified as: [a] Knowledge-by-Correspondence [al-ilm al-husulī], and; [b] Knowledge-by-Presence [al-ilm al-hudhurī]. Knowledge-by-Correspondence involves the apprehension of the …

sadrianphilosophy.wordpress.com

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Hasnain Naqvi

@hasnain27655343

1 month

Potentiality denotes the privation or nonexistence of some form, perfection or good, and actuality denotes the possession or existence of some form, perfection or good.

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Hasnain Naqvi

@hasnain27655343

30 days

But the First Truth, or more specifically, the state of the essence of the First Truth prior to the realization of the existence of the first effect, existed during the nonexistence of the first effect.

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Hasnain Naqvi

@hasnain27655343

30 days

But it has already been demonstrated above that the state of the essence of the First Truth prior to the realization of the existence of the first effect is not the complete cause of the existence of the first effect.

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Hasnain Naqvi

@hasnain27655343

1 month

That is to say, that in relation to the First Truth, to exist, is identical to being an agent. Therefore, just as the First Truth exists necessarily, it acts necessarily as well. Thus, the act of the Necessary Existent is a necessary consequence of its essence.

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Hasnain Naqvi

@hasnain27655343

30 days

And if the First Truth were changeable, then, everything changeable is a composite of an aspect of potentiality and an aspect of actuality, and composition implies dependence. And dependence is contrary to essential necessity (wujūb al-dhātī) and absolute self-sufficiency.

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Hasnain Naqvi

@hasnain27655343

30 days

If the first effect were originated [hādith), such that its existence were preceded by nonexistence, then, the cause of its nonexistence is the nonexistence of its complete cause.

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Hasnain Naqvi

@hasnain27655343

1 month

Therefore, the act of the Necessary Existent cannot fail to exist due to the essential necessity of the principle of its existence. And since the Necessary Existent is eternal, therefore, the necessary consequence of its essence i.e. its act, must also be eternal.

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Hasnain Naqvi

@hasnain27655343

30 days

Hence, it is impossible for the first effect to be originated. But that which exists without being originated, is eternal [qadīm]. Thus, the first effect is eternal.

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Hasnain Naqvi

@hasnain27655343

30 days

Therefore, if the First Truth were immutable, then, it cannot be the complete cause of the existence of the first effect.

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Hasnain Naqvi

@hasnain27655343

30 days

Now the First Truth is either immutable or changeable. If the First Truth were immutable, then, the state of the essence of the First Truth prior to the realization of the existence of the first effect is identical to its state after the realization of the first effect.

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Hasnain Naqvi

@hasnain27655343

30 days

Hence, the state of the essence of the First Truth prior to the realization of the existence of the first effect, could not be the complete cause of the existence of the first effect.

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8

Hasnain Naqvi

@hasnain27655343

1 month

That which is necessary through another (Wājib-bil-ghayrihī) with respect to existence, is merely possible in itself (mumkin-bil-zātihī) with respect to existence. And that which is possible in itself with respect to existence cannot be the First Truth.

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Hasnain Naqvi

@hasnain27655343

1 month

In simple terms, every effort or argument made to prove or demonstrate the incipience of time, merely ends in establishing its eternity.

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Hasnain Naqvi

@hasnain27655343

1 month

But if the aspect of existence of the First Truth is identical to its aspect of agency, and the First Truth is Necessary in itself with respect to existence, then, it must also be necessary in itself with respect to agency.

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Hasnain Naqvi

@hasnain27655343

1 month

Consequently, the effect of the First Truth is also eternal.

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Hasnain Naqvi

@hasnain27655343

3 months

On The Perception Of Revelation [wahī] by the Rational Soul [al-nafs al-nātiqa]

There must be a mutual ontological affinity between the subject of perception or the knower, and the object of perception or the known, in order for perception to occur. It is precisely due to the …

sadrianphilosophy.wordpress.com

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Hasnain Naqvi

@hasnain27655343

1 month

But time [zamān] is the measure of motion, and motion is the transition of a thing from a prior state of potentiality towards a posterior state of actuality, and potentiality inheres within matter, or rather prime matter is nothing but pure-potentiality.

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Hasnain Naqvi

@hasnain27655343

1 month

Therefore,the essentially-necessary and absolutely self-sufficient First Truth cannot be an agent in potentia.The First Truth is therefore an agent in actuality.But the First Truth is immutable. It is therefore an agent in actuality from eternity

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Hasnain Naqvi

@hasnain27655343

9 days

Hence, the specification of a specific instant of time for the emergence of the world implies the existence of time, motion and matter prior to the existence of the world and this implies a contradiction.

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6

Hasnain Naqvi

@hasnain27655343

1 month

Therefore, the existence of every originated thing is preceded by time (zamān). Hence, if time were originated, it would be preceded by time. This implies the existence of time before time. But nothing can precede itself. Hence, it is impossible for time to be originated (hādith)

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Hasnain Naqvi

@hasnain27655343

1 month

But the First Truth is eternal. Hence, it is either the case that the First Truth is not the complete cause of the existence of the first effect, or it is merely a part of the complete cause of the existence of the first effect.

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Hasnain Naqvi

@hasnain27655343

1 month

Hence, the existence of every originated thing is preceded by time [zamān], motion, and matter.

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6

Hasnain Naqvi

@hasnain27655343

3 months

On Mutual Ontological Affinity (Sīnkhīyyah)

There must be a reason for the emanation or the procession of a particular effect, to the exclusion of all the other effects, from a particular cause, to the exclusion of all the other causes that …

sadrianphilosophy.wordpress.com

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6

Hasnain Naqvi

@hasnain27655343

22 days

The First Truth cannot be a composite of actuality and potentiality, because every composite is dependent upon the parts that constitute its reality. And dependence implies essential contingency. Hence the First Truth is a pure actuality, that is devoid of all potentiality.

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Hasnain Naqvi

@hasnain27655343

1 month

If the existence of the first effect were preceded by nonexistence, then, the cause of its non-existence must be the non-existence of its complete cause.

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Hasnain Naqvi

@hasnain27655343

1 month

But the Necessary Existent exists eternally. Hence, the necessary consequence of the essential necessity of the Necessary Existent i.e the first effect, also exists eternally.

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5

Hasnain Naqvi

@hasnain27655343

1 month

Hence, if the First Truth were not the complete cause of the existence of its effect, then, it would be dependent upon another for the necessitation of the existence of its effect. But dependence is contrary to absolute self-sufficiency and essential necessity (wujūb al-dhāttī).

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Hasnain Naqvi

@hasnain27655343

1 month

But if the First Truth is not the complete cause of the existence of the first effect, then, it is not the Principle of the existence of all things, and if it is merely a part of the complete cause of the existence of the first effect, then, it's dependent.

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4

Hasnain Naqvi

@hasnain27655343

1 month

But the First Truth exists eternally. Thus, the necessary consequence of the existence of the First Truth i.e the first effect also exists eternally.

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5

Hasnain Naqvi

@hasnain27655343

1 month

Thus, the effect of a complete cause is a necessary consequence of the existence of that complete cause, and therefore the effect cannot fail to exist given the existence of the complete cause of its existence.

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Hasnain Naqvi

@hasnain27655343

1 month

An incomplete cause is any cause that is not sufficient in itself for the necessitation of the existence of its effect, and it is therefore dependent upon the conjunction with its essence of another for the necessitation of the existence of its effect.

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Hasnain Naqvi

@hasnain27655343

22 days

But the First Truth is the principle of all realities. Therefore, the First Truth cannot itself be devoid of actuality.

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Hasnain Naqvi

@hasnain27655343

1 month

The First Truth is either the complete cause of the existence of its effect, or it is not. If the First Truth is not the complete cause of the existence of its effect, then, it is not sufficient in itself for the necessitation of the existence of its effect.

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Hasnain Naqvi

@hasnain27655343

1 month

Therefore,the essentially-necessary and absolutely self-sufficient First Truth cannot be an agent in potentia. The First Truth is therefore an agent in actuality. But the First Truth is eternal. It is therefore an agent in actuality from eternity

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Hasnain Naqvi

@hasnain27655343

1 month

Therefore, the First Truth is the complete cause of the existence of its effect and is sufficient in itself for the necessitation of the existence of its effect. Hence, its effect is a necessary consequence of the existence of the First Truth.

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4

Hasnain Naqvi

@hasnain27655343

1 month

If the first effect were originated, such that its existence were preceded by nonexistence,then, the cause of its nonexistence is the nonexistence of its complete cause i.e the Necessary in itself. But the Necessary in itself cannot fail to exist.

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4

Hasnain Naqvi

@hasnain27655343

9 days

What is there to disallow such a belief and what would render it impossible?” [Tahāfut al-Filāsifa. I.1.1.§13]

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Hasnain Naqvi

@hasnain27655343

1 month

But that which is possible in itself with respect to existence, cannot simultaneously be Necessary in itself with respect to existence. Therefore, the First Truth is necessary in itself with respect to the procession of its act from its essence.

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Hasnain Naqvi

@hasnain27655343

9 days

thereby necessitating the existence of time prior to the emergence of the world. But time in the Aristotelian sense, is the measure of motion, and motion is the transition of a thing from potentiality towards actuality, and matter is the substance that bears the potential;

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Hasnain Naqvi

@hasnain27655343

9 days

therefore, time exists due to motion, and motion exists due to matter. That is to say, that in the absence of matter, there can be no motion, and in the absence of motion there can be no time;

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4

Hasnain Naqvi

@hasnain27655343

9 days

The specification of a specific time instant by an eternal will, for the emergence of the world, that [i.e. the specified time instant] has not yet occurred, but is due to occur, and its occurrence can only be rendered possible through the flow of time,

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4

Hasnain Naqvi

@hasnain27655343

1 month

Hence, that which is in potentiality cannot self-actualize because that would imply the existence of that which is nonexistent, and this is a contradiction. Therefore, that which is in potentiality in any respect is dependent upon another for the actualization of its potentiality

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4

Hasnain Naqvi

@hasnain27655343

1 month

Hence, that which is in potentiality cannot self-actualize because that would imply the existence of that which is nonexistent, and this is a contradiction. Therefore, that which is in potentiality in any respect is dependent upon another for the actualization of its potentiality

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3

Hasnain Naqvi

@hasnain27655343

1 month

Hence, the cause of the nonexistence of the first effect i.e the nonexistence of the Necessary Existent, can never be realized. Consequently, the nonexistence of the first effect is impossible due to the essential necessity (wujūb al-dhāttī) of the Necessary Existent.

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Hasnain Naqvi

@hasnain27655343

1 month

If the first effect were originated (hādith), such that its existence is preceded by nonexistence, then, the cause of its nonexistence is the nonexistence of its complete cause i.e the Necessary Existent (Wājib al-wujūd). But the Necessary Existent cannot fail to exist.

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Hasnain Naqvi

@hasnain27655343

1 month

Consequently, the effect of the First Truth is also eternal.

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4

Hasnain Naqvi

@hasnain27655343

27 days

Hence,the originated continues to depend on the cause of its existence even after the realization of its existence.But the criterion for its continued dependence on the cause cannot be origination because origination ceases after the realization of the existence of the originated

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Hasnain Naqvi

@hasnain27655343

1 month

Thus, the nonexistence of the first effect implies the coexistence of both the existence and nonexistence of its complete cause i.e the Necessary in itself. And this implies a contradiction.

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4

Hasnain Naqvi

@hasnain27655343

1 month

Hence, the act of the Necessary Existent is a necessary consequence of the absolute perfection of His essence, and, thus, cannot fail to exist.

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4

Hasnain Naqvi

@hasnain27655343

1 month

The First Truth is either an agent in actuality or an agent in potentia. But if it were ab agent in potentia, then, it would be dependent upon another for the actualization of its potentiality. But dependence contrary to absolute self-sufficiency and essential necessity.

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Hasnain Naqvi

@hasnain27655343

9 days

That existence prior to this was not willed and for this reason did not occur; that at the time in which [the world] was created it was willed by the eternal will to be created at that time and for this reason it was created then”?

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Hasnain Naqvi

@hasnain27655343

27 days

And the criterion for the dependence of an existential matter (i.e. the originated) on the cause of its existence, cannot be a non-existential matter (i.e. origination). Therefore, the criterion of dependence of an effect on the cause of its existence is essential contingency.

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Hasnain Naqvi

@hasnain27655343

10 days

The philosophers do not consider the procession of a temporal from an eternal, to be impossible, under all conditions and absolutely.

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Hasnain Naqvi

@hasnain27655343

1 month

The First Truth is either an agent in actuality or an agent in potentia. But if it were an agent in potentia, then, it would be dependent upon another for the actualization of its potentiality. But dependence is contrary to absolute self-sufficiency and essential necessity.

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Hasnain Naqvi

@hasnain27655343

1 month

If it were impossible in itself with respect to the procession of its act from its essence, then, it would be impotent and incapable of producing anything. But this is evidently false, because the world exists.

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Hasnain Naqvi

@hasnain27655343

1 month

If it is not absolutely simple, then, it would be a composite of an aspect of necessity with respect to existence, and an aspect of possibility with respect to agency, because possibility is other than necessity. And composition implies essential contingency.

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Hasnain Naqvi

@hasnain27655343

1 month

If the First Truth is absolutely simple, and possible in itself with respect to agency, then, it merely possesses a single ontological aspect such that the aspect of agency is identical to the aspect of existence.This implies His being possible in itself with respect to existence

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Hasnain Naqvi

@hasnain27655343

1 month

The coexistence of the cause of the existence of a thing and the cause of its nonexistence implies the simultaneous existence and nonexistence of its complete cause, and this entails a contradiction.

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3

Hasnain Naqvi

@hasnain27655343

1 month

Hence, if the first effect were originated, then, its existence would be preceded by time [zamān], motion, and matter. But this implies a contradiction because time, motion, and matter are all contingent.

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3

Hasnain Naqvi

@hasnain27655343

1 month

If it were possible in itself with respect to the procession of its act from its essence, then, it is either the case that the First Truth is absolutely simple, or it is not absolutely simple.

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Hasnain Naqvi

@hasnain27655343

27 days

If the originated ceases to depend on the cause of its existence after the realization of its existence, then, this implies its transition from being contingent in itself (mumkin-bil-dhātihī ) to becoming necessary in itself (wājib-bil-dhātihī), and this is impossible.

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Hasnain Naqvi

@hasnain27655343

1 month

Consequently, the effect of the First Truth is also is eternal.

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Hasnain Naqvi

@hasnain27655343

1 month

Consequently, the effect of the First Truth is also eternal.

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2

Hasnain Naqvi

@hasnain27655343

1 month

Therefore,the essentially-necessary and absolutely self-sufficient First Truth cannot be an agent in potentia. The First Truth is therefore an agent in actuality. But the First Truth is immutable. It is therefore an agent in actuality from eternity

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Hasnain Naqvi

@hasnain27655343

10 days

That which is considered impossible by the philosophers, is the procession of a temporal from an eternal in an immediate manner, regardless of whether that eternal is the First Cause or an immaterial intellect (aql-e-mujjared).

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Hasnain Naqvi

@hasnain27655343

1 month

Therefore,the essentially-necessary and absolutely self-sufficient First Truth cannot be an agent in potentia. The First Truth is therefore an agent in actuality. But the First Truth is immutable. It is therefore an agent in actuality from eternity

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Hasnain Naqvi

@hasnain27655343

10 days

In fact, the philosophers posit the possibility of the procession of a temporal from an eternal by means of intermediaries such as the preparatory causes (illat-e-mui’ddah) that exist in the material world.

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Hasnain Naqvi

@hasnain27655343

9 days

therefore, time exists due to motion, and motion exists due to matter. That is to say, that in the absence of matter, there can be no motion, and in the absence of motion there can be no time;

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Hasnain Naqvi

@hasnain27655343

1 month

Consequently, the effect of the First Truth is also eternal.

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1

Hasnain Naqvi

@hasnain27655343

9 days

The specification of a specific time instant by an eternal will, for the emergence of the world, that [i.e. the specified time instant] has not yet occurred, but is due to occur, and its occurrence can only be rendered possible through the flow of time;

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Hasnain Naqvi

@hasnain27655343

9 days

thereby necessitating the existence of time prior to the emergence of the world. But time in the Aristotelian sense, is the measure of motion, and motion is the transition of a thing from potentiality towards actuality, and matter is the substance that bears the potential;

1

0

1

Hasnain Naqvi

@hasnain27655343

9 days

Therefore, the specification of a specific instant of time for the emergence of the world implies the existence of time, motion, and matter prior to the existence of the world, and this implies a contradiction.

0

1

Hasnain Naqvi

@hasnain27655343

9 days

What is there to disallow such a belief and what would render it impossible?” [Tahāfut al-Filāsifa. I.1.1.§13]

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