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Lesson Thirty-One: Cause and Effect

Introduction

With the acceptance of a multiplicity of existents, the question arises as to whether or not different existents have any relation to each other, and whether or not the existence of some of them depends on the existence of others. If there is such a relation, how many kinds of dependence are there? What are the principles and characteristics of each of them? However, if someone does not accept the real multiplicity of existents as is the apparent view of some, then there is no room for discussion about existential relations among various existents, and likewise there would be no call for discussion of the various kinds of existence and existents.

In the previous discussion, we indicated that the proof of a special gradation in existence depends upon a principle which must be established in the discussion of cause and effect. Now the time has arrived for us to pay heed to the problems of cause and effect and to establish the mentioned principles. However, before delving into these matters some explanation must be given about the concepts of cause and effect and how the mind becomes acquainted with them.

The Concepts of Cause and Effect

In philosophical terminology, the word ‘cause’ is used in a general and in a.specific sense. The general concept of cause is applied to an existent upon which the realization of another existent depends, even if it is not sufficient for this realization. The specific concept is applied to an existent which is sufficient for the realization of another existent. In other words, in its general sense, a cause is an existent without which realization of another existent is impossible. In its specific sense, a cause is an existent whose existence requires the realization of another existent.

It is noteworthy that the first sense is more general than the second, because it includes conditions and prerequisites and other incomplete causes, unlike the second sense. The explanation of complete and incomplete causes, as well as other kinds of causes, will follow. We should take note of the point that a dependent existent (i.e. an effect) is called an effect solely with respect to its aspect of dependence and in relation to the existent upon which it is dependent, not with respect to any other aspect nor in relation to any other existent. Likewise, something is called a cause in virtue of that very aspect in which another existent depends upon it, and in relation to that very existent, not with respect to any aspect or any existent.

For example, heat is an effect with respect to the aspect of its dependence on fire, and in relation to its own cause, not with respect to other aspects. And fire is called a cause with respect to the aspect in which it is a source of heat and in relation to that very heat which it produces, not with respect to another aspect. Therefore, there is no incompatibility between a certain existent's being a cause in relation to one thing and an effect in relation to something else. And there is even no incompatibility between heat being the effect of a specific fire and being the cause of the occurrence of another fire. Likewise, there is no incompatibility between an existent’s having other aspects to be explained in terms of other concepts in addition to the aspects

of cause or effect. For example, in addition to the aspect of causality, fire possesses other aspects, which are referred to by means of the concepts of substance, body, changeable, etc., none of which is the same as its aspect of causality.

The Ways in which the Mind becomes Acquainted with these Concepts

With the explanation which has been given of cause and effect it has become clear that these concepts are not whatish concepts or primary intelligibles, and it is not true that in the external world we have an existent whose whatness is being a cause or effect. Likewise, the above concepts are not secondary logical intelligibles, for they become attributes of entified existents, and in technical terms, their characterization (ittiṣāf ) is external. Hence, these concepts are secondary philosophical intelligibles, and the best proof of this is that in order to abstract these concepts one must compare two existents and take into consideration the aspect of the dependence of one of them on the other. Until this is done, these concepts will not be abstracted. Thus, if one sees fire thousands of times but does not compare it with the heat it produces, and does not consider the relation between them, he will be unable to relate the concept of cause to fire and the concept of effect to heat.

Now the question arises as to how our minds basically become acquainted with these concepts and discover such a relation among existents.

Many Western philosophers have imagined that the concepts of cause and effect are obtained by observing the regular simultaneity or succession of two phenomena, that is, when we see that fire and heat always occur together or successively, we abstract the concepts of cause and effect from them, and in truth the content of these two concepts is nothing more than the regular simultaneity or succession of the two phenomena. However, this speculation is incorrect, because in many cases two phenomena regularly occur together or successively while neither is to be counted as the cause of the other. For example, the light and heat of an electric lamp always appear together, and day and night always occur successively, but neither of them is the cause of the appearance of the other.1

It may be said that when a phenomenon is subjected to repeated experiments, and it is seen that it does not occur without another existent, in this way the concepts of cause and effect are abstracted from them. However, we know that prior to beginning an experiment, experimenters believe that there is a causal relation among phenomena, and their purpose for performing the experiment is to discover specific causes and effects, and to find out what is the cause of the appearance of some phenomenon. So, the question arises as to how, prior to performing the experiment, they found out about the concepts of cause and effect. How did they know that such a relation exists among existents, so as to set out to discover a specific relation of cause and effect?

It seems that man discovers this relation for the first time within himself through presentational knowledge. For example, mental actions, decisions,

and the acquisition of concepts and mental images are considered to be cases of things one does oneself, and that their existence depends on one’s own existence, while one’s own existence does not depend on them. By means of such considerations the concepts of cause and effect are abstracted and then generalized to other existents.

Types of Cause

The dependence of one existent upon another takes various forms. For example, the appearance of a chair, on the one hand, is dependent on the wood of which it is made, while on the other hand, it depends on the carpenter who makes it, on the knowledge and skill of the carpenter, and on his motivation for making it. Corresponding to these, various kinds of cause may be distinguished. Since the principles of all causes are not the same, it is necessary to mention the types of cause and the terminology appropriate to them before discussing the laws of causality and the principles of cause and effect, so that when we turn to related problems mistakes are not made.

Cause in its general sense, that is, an existent upon which another existent is somehow dependent, may be classified in various ways, of which the following are the most important:

Complete and Incomplete Causes: A cause may either be such that it is sufficient for the realization of the effect, or such that it is not sufficient for the realization of the effect even though that effect cannot be realized without it. The former sort of cause is called a ‘complete cause’ and the existence of its effect depends on nothing other than it. In other words, given the existence of the complete cause, the existence of its effect is necessary. The latter sort of cause is called an ‘incomplete cause’ and one or more things must be added to it before its effect becomes necessary.

Simple and Compound Causes: From another point of view, causes can be divided into the simple and the compound. Simple causes are those such as things which are completely immaterial, such as God the Exalted, and intelligible substances (whose existence must be proven at the appropriate place). Compound causes are those such as material causes which have different parts.

Immediate and Mediate Causes: From another point of view, causes can be divided into the immediate and the mediate. For example, the influence of a man on the movement of his own hand may be considered to be immediate, while his influence on the movement of the pen in his hand may be considered through one intermediary, and his influence on his writing as being through two intermediaries, and on the impressions produced in the mind of the reader as through several intermediaries.

Irreplaceable and Replaceable Causes: Sometimes the cause of the appearance of an effect is the existence of a definite existent, and the supposed effect cannot come into existence save by means of that specific cause itself. In this case the above mentioned cause is called an irreplaceable cause. Sometimes an effect may be brought into existence by one of several interchangeable things, so that the existence of one of them necessitates its appearance, such as heat, which sometimes occurs as a result of the electric current in a wire, sometimes as the result of motion, and sometimes as a result of a chemical reaction, and in this case it is called a replaceable cause.

Internal and External Causes: Sometimes the cause is such that its effect is united with it and remains interior to the existence of the effect, such as the elements which remain interior to the existence of a plant or an animal. This is called an interior cause. Sometimes the cause will be external to the existence of its effect, such as the existence of a craftsman who is external to the existence of his handiwork. This is called an external cause.

Real and Preparatory Causes: Sometimes the concept of cause is applied to.an existent upon which the existence of an effect is really dependent, so that the separation of the effect from it is impossible, such as the causality of the self for the will and mental forms which cannot be realized or maintained apart from the self. These are called real causes. Sometimes the concept of cause is applied to an existent which prepares the way for the appearance of its effect, although the existence of the effect does not have a real and inseparable dependence on it, as in the case of the relation of a father to his son. This is called the preparatory cause or preliminary (mu‘idd ).

Exigent Causes and Conditions: Sometimes the appearance of an effect as the result of a cause depends on the existence of a specific state and quality, in which case the cause itself is called an exigent, and the necessary state and quality are called conditions. Sometimes a thing is called a condition when it brings about the above mentioned state, as the non-being of an obstacle to an effect is called an absence condition (sharṭ- e ‘adamī ).

Conditions are also divided into two groups: one is the condition of the agency of the agent, that is, something without which the agent is unable to perform his action, and in fact, it perfects his agency, such as the influence of knowledge on the voluntary actions of man. The other is the condition of the capability of the recipient, that is, something which must be realized in matter in order to receive a new perfection from the agent, such as the need for a fetus to satisfy some conditions in order to receive a spirit.

Material, Formal, Efficient and Final Causes: Another famous categorization which is based on induction, divides causes into four groups: One is the material or elemental cause, which is the ground for the appearance of the effect and remains interior to it, such as the elements composing a plant. The second is the formal cause, which means the form and activity which appears in the matter, and which becomes the source of the new effects in it, such as the vegetative form. These two types of cause are internal causes, and together they compose the existence of the effect. The third type is the efficient cause (or active cause) by means of which the effect is brought about, such as someone who creates a form in matter. The fourth type of cause is the final cause, which is the motivation of the agent for the performance of the action, such as the aim which a person takes into consideration for his own voluntary actions and performs the action for the purpose of achieving that aim. These two last types of cause are considered external causes.

It is obvious that the material cause and the formal cause are particular to material effects, composed of matter and form, and it is fundamentally problematic to apply [the concept of] cause to them.

It should be noted that the efficient cause may be described by means of two terms: one is the natural agent, which in the natural sciences is known as the efficient cause, and what is meant by it is the source of motion and.change in bodies. And another is the divine agent, which is to be discussed under theology. What is meant by it is an existent which brings the effect into existence and gives it being. The only example of it is to be found among nonmaterial objects, because natural functions are only the source of motion and change in things, and there is no natural existent which brings another existent from nothingness into being.

Among the divine creative agents, there is an agent which itself is in no need of a creator, which is called the True Agent (Fā‘il-e Ḥaqq ), and the example of it is confined to the sacred divine essence.

Another point which must be mentioned at the end of this lesson is that all of the divisions of cause with the exception of the last are rational (‘aqlī ) and yield mutually exclusive pairs of terms, one positive and one negative. All of them may be stated as ‘mutually exclusive disjunctions’ ( qaḍiyyah munfaṣilah ḥaqīqiyyah ). 2 However, the exegent and condition are really two special types of incomplete cause, and should not be considered as independent types of cause.

References

1 In this regard there will be a further explanation in Lesson Thirty-Five.

2 Aqaḍiyyah ḥaqīqiyyah (literally, a verity proposition) is to be contrasted with aqaḍiyyah khārijiyyah (an external proposition). The latter depends for its truth on the existence of the referent of its subject in the external world while the former does not so depend. Aqaḍiyyah munfaṣilah is a disjunctive proposition, so aqaḍiyyah munfaṣilah ḥaqīqiyyah is a disjunctive proposition whose truth is independent of conditions in the external world, so that it becomes necessary that one or the other of its disjuncts be true.

Lesson Thirty-Two: The Principle of Causation

The Importance of the Principle of Causation

As was explained earlier,1 the discovery of causal relations among phenomena forms the axis of all scientific efforts, and the principle of causality, as a universal and general principle, is a pillar of all sciences which deal with the laws of real objects. On the other hand, every scientific law owes its universality and definiteness to the rational and philosophical laws of causation, and without them no universal and definite law of any science could be established. This is one of the most important ways in which science is in need of philosophy.

Some of those who deny rationalism and rational principles independent of experience, or who basically do not believe that philosophical and metaphysical problems have any scientific or definitive value, try to prove the validity of the principle of causality by way of experience. However, as has been repeatedly indicated, these sorts of efforts are useless and sterile. In order to establish the real existence of a entified thing outside the self one must rely upon the principle of causation, and without it there is no way to establish entified realities, and there will always exist room for doubt as to whether there exist realities beyond perceptions and mental images which are subjected to experience. Furthermore, the establishment of a correspondence between perceptions and external things (after accepting them), requires subsidiary laws of causation, and as long as these laws have not been established, there will be room for doubt as to whether our mental phenomena and perceptions correspond to things in the external world, so that we may come to know of external realities by means of these laws. Finally, if there is doubt about the laws of causation, then one cannot establish the universality and definiteness of the results of experience, and the attempt to establish the laws of causation by means of experience involves circular reasoning, that is, the universality of the results of experience is based on the laws of causation, and this presupposes that we wish to establish these laws by means of generalization upon the results of experience and their universality. In other words, the use of experience is possible only in case the existence of things as subjects of experience is established and the results of experience are also definitely known. And both of these are dependent upon the acceptance of the principle of causality, before setting out to experiment, for if an experimenter does not believe in the principle of causality, and he seeks to establish this by means of an experiment, he will not be able to ascertain the real existence of things experimented, for it is in the light of this principle that we ascertain the existence of a cause (an external thing) by means of the existence of its effect (a perceptual phenomenon), as was explained in Lesson Twenty-Three.

Furthermore, unless it is established with the help of the laws of causation that the causes of various changing perceptual phenomena indicating different dimensions and shapes correspond to material things, one will not be able to know definitely and certainly the attributes and characteristics of the objects of experience, so that one may be able to make

judgments about the results of experiences related to them. Moreover, the utmost that can be ascertained through sense experience are merely simultaneity or the regular succession of two phenomena in the realm of experience. However, we know that simultaneity or the succession of phenomena are more general than causality, and by means of them the causal relation cannot be established. Finally, the problem remains that no matter how many times a sense experience is repeated, it cannot refute the possibility of an uncaused effect; that is, there will always remain the possibility that in the case of something not yet experienced the effect will occur without the cause, or while the cause exists, its effect does not occur, i.e., sense experience is insufficient to establish the universal and exigent relation between two phenomena, let alone establish the universal laws of causality regarding all causes and effects.

Hence, someone like Hume, who considers causality to amount to the simultaneity or succession of two phenomena will be unable to escape from such doubts and misgivings, and for this reason this sort of philosophical problem has been declared to be unsolvable. Likewise, those who have inclinations toward positivism and who restrict themselves to the input of the senses cannot establish any universal and definite laws in any of the sciences.

Therefore, it is necessary to provide further explanation of the purport of the principle of causality, its value and its validity.

The Purport of the Principle of Causation

By the principle of causation is meant those propositions which denote the need of the effect for a cause, and they imply that an effect will not occur without a cause. This matter can be expounded as a ‘verity proposition’ (qaḍiyyah ḥaqīqiyyah ) in the following form: Every effect needs a cause. The purport of this is that whenever an effect occurs in the external world, it will be in need of a cause, and there is no existent which can be characterized as an effect and which has come into existence without a cause. So, the existence of an effect indicates that it has been brought into existence by a cause.

This is an analytic proposition, and the concept of its predicate is obtained from the concept of its subject, for the concept of being an effect, as has been explained, consists in being an existent whose existence is dependent upon another existent of which it is in need. Hence, the concept of the subject (effect) includes the meaning of need and dependency on a cause which constitutes the predicate of the above-mentioned proposition. Thus, it is one of the primary self-evident propositions (badīhiyyāt awwaliyyah ) and has no need for any sort of reason or proof, and merely imagining the subject and predicate is sufficient for affirming this proposition.

However, this proposition does not denote the existence of an effect in the external world, and on the basis of it one cannot establish that in the world of being there exists an existent which is in need of a cause, for a verity proposition (qaḍiyyah ḥaqīqiyyah ) is considered to be a conditional proposition, and by itself it is not capable of establishing the existence of its subject in the external world, and it denotes no more than that if an existent

with the characteristic of being an effect occurs, then it cannot but have a cause.

This principle can be presented in another way, such that it denotes the existence of an instance of the subject in the external world, as in the following form: Effects which exist in the external world are in need of causes. This can also be considered to be a self-evident proposition, for it may be analyzed into two propositions, the first of which is the same as that mentioned above, and which is a primary self-evident proposition, and another proposition, which denotes the existence of an effect in the external world and which can be obtained by means of presentational knowledge of internal effects, that is to say, it is a self-evident proposition acquired through consciousness.

However, this proposition is unable to determine which are the instances of being an effect, and it merely denotes that there are existents in the external world which are termed ‘effects’ and that they are in need of causes. But which of the existents in the external world are to be termed and qualified this way, is not to be obtained from this proposition.

In any case, the recognition of instances of causes and effects is not self-evident, except for those comprehended through knowledge by presence. The others require proof. First, the characteristics of cause and effect should be determined, and with the application of these to existents in the external world the instances of cause and effect may be recognized.

Some of the Western philosophers who have not properly understood the purport of the principle of causation have imagined that its purport is that every existent is in need of a cause. Thus, according to their own speculations they have objected to the proof of the existence of God, the Exalted, based on the principle of causality. They have objected that according to the above mentioned principle, God should also have a creator! They have overlooked the fact that the subject of the principle of causation is not simply ‘existent,’ but is ‘an existent effect,’ and since God, the Exalted, is not an effect, He is in no need of a cause or creator.

The Criterion of the Need for a Cause

Islamic philosophers have expounded a topic under the rubric ‘the criterion of the need for a cause,’ the conclusion of which is the determination of the subject of the principle of causality, the outcome of which is as follows.

If the subject of this proposition were simply ‘existent,’ this would mean that an existent in so far as it is an existent is in need of a cause, and this would imply that every existent needs a cause. However, not only is this not self-evident, but there is no reason for it, and moreover, we have a proof against it, for the proofs for the existence of God, the Exalted, signify that there also exists an existent which is not in need of a cause. So, the subject of the above mentioned proposition must be qualified. Now we must see what this qualification is.

Themutakalimīn (Muslim scholastic theologians) have imagined that the qualification is ‘ḥudūth ’ (the property of having come into existence), that is, every existent which isḥādith , and which at one time did not exist and afterward came into existence, will be in need of a cause. So, beingqadīm

(eternal) is considered to be confined to God, the Exalted. They argued that if an existent had existed from eternity (azalī ) and had no previous condition of nothingness, then it would not be in need of another existent to bring it into existence.

Contrary to them, the philosophers believed that the qualification for the subject of the noted proposition is contingency (imkān ), that is, every existent which essentially has the possibility of non-being, such that the supposition of its non-being is not impossible, is in need of a cause. The shortness of length of its life will not make it needless of a cause, rather the longer its life the more it will be in need of a cause, and if it is supposed that its life is infinite, then its need for a cause will also be infinite. Thus, it is not intellectually impossible for an existent which is an effect to be eternal.

However, it is to be noted that the contingency which serves to qualify the subject and is the criterion for needing a cause is the attribute of a whatness. According to the philosophers, it is the whatness which in and of itself requires no relation to existence or nothingness. In other words, its relation to existence and nothingness is equal, and there must be something else to bring it out of the state of equilibrium. This thing is the cause. For this reason, the criterion for the need for a cause is regarded to be essential contingency.

However, this position is homogeneous with the fundamentality of whatness, and one who accepts the fundamentality of existence would do better to rest his philosophical discussions on existence. This is why Ṣadr al-Muta’allihīn (Mullā Ṣadrā) claimed that the criterion of the need of an effect for a cause is the mode of its existence; in other words the criterion for the need of some existents for a self-sufficient and needless existence is their ontological poverty and innate dependence. So, the subject of the above mentioned proposition will be ‘impoverished existent’ (mawjūd-e faqīr ) or ‘dependent existent.’ When we take into consideration the levels of gradation of existence, in which each weaker level is dependent on a stronger level, we may take the subject of the proposition to be ‘the weak existent’ and the criterion of the need for a cause to be the weakness of the level of existence.

By attending to the exposition of Ṣadr al-Muta’allihīn it is found, firstly, that the causal relation is to be sought in either the existence of the cause or the existence of the effect rather than in their whatnesses. This is a corollary of the position of the fundamentality of existence. This is contrary to the position of one who imagines that the cause brings about the whatness of the effect, or that the cause attributes existence to the whatness of the effect, or in technical terms, the making (ja‘l ) is related to whatness or to the attribution of whatness to existence. Both of these positions are based on the fundamentality of whatness, and with the invalidity of this position, there is no place for such views.

Secondly, being an effect and the dependency of an effect are essential to its existence. The dependent existence will never be independent and without need of a cause. In other words, the existence of the effect is itself the very dependence on and relation to the cause which provides being. On this basis entified existence may be divided into two parts: the independent

and the relational. This is the exquisite subject which we mentioned previously, and it is one of the most valuable fruits of the transcendent philosophy (of Mullā Ṣadrā). This requires further explanation.

Reference

1 See Lesson Nine.

Lesson Thirty-Three: The Causal Relation

The Reality of the Causal Relation

When it is said that “the cause provides the effect with existence,” the mind associates this with someone who gives something to another who receives it. In this process there are three essences and two actions (fi‘l ). In other words five existents are assumed: one is the essence of the cause which is the provider of existence, another essence is the effect which is the receiver of the existence, the third is that very existence which is obtained by the effect from the cause, the fourth is the action of giving which is related to the cause, and the fifth is the action of receiving which is ascribed to the effect.

In truth, in the external world there is nothing but the entity of the cause and the entity of the effect. Moreover, to be precise, it cannot be said that the cause provides existence for the whatness, for whatnesses are respectival (i‘tibārī ) and prior to the occurrence of the effect, its whatness does not have existence even in a figurative or accidental sense. Likewise the concepts of giving and receiving are nothing more than mental images, and if giving existence, or creating, were a real entified thing, then it would be yet another effect and it would depend on another causal relation between the action and its agent, and another giving [of existence] would be established, and so on infinitely. Also, in the case of an effect which has not yet occurred, there is no receiver to receive anything, and after its occurrence, its receiving of existence from a cause would also be meaningless. Hence, in the case of the creation of an effect, there is no real entified existence other than the existence of the cause and the existence of the effect.

Now, the following question may be posed. What form does the causal relation take between the existence of the cause and the existence of the effect? After the occurrence of the effect, or simultaneous with it, is there something else by the name of the cause-effect relation? Or does such a thing exist prior to its occurrence? Or is it fundamentally a mere mental concept which never has an instance in the external world? Someone who imagines that the reality of causation consists in the succession or simultaneity of two phenomena will consider causality to be a mental concept. He will hold that there are no instances of causality except for the relation (iḍāfah ) of simultaneity or immediate succession (a relation which is considered to be one of the nine categories of accidents). However, there are problems with the interpretation of causality in terms of the relation of simultaneity or succession, some of which have been indicated, and to these we should add the following: No relation ever has any entified reality, and therefore, the interpretation of causality as a kind of relation is really a denial of causality as a entified objective relation, such as ventured by Hume and his followers.

Assuming that relations generally or that this particular relation is entified and based on its two terms, there is still no instance of it prior to the existence of the effect, for something which depends on two terms and is parasitic on them cannot occur without the two terms mentioned above. If it is supposed that the relation comes into existence after or simultaneous with

the occurrence of the effect, this implies that the effect in its essence has no relation with the cause, and is connected with it merely by means of an external relation, as if the above mentioned relation were a rope binding them together. Furthermore, if this relation were a entified thing, this thing would inevitably be an effect, and the question about the quality of its relation to its cause would be repeated, and there would have to be an infinitude of causal relations!

Hence, none of the mentioned assumptions is correct. In truth, the existence of the effect is a ray radiated by the existence of the cause, as well as the relation itself and its very dependence, and the concept of possession or relation is abstracted from its essence, and in technical terms it is said that the existence of the effect is an illuminative relation (iḍāfah ishrāqiyyah ) of the existence of the cause, not a relation to be considered as belonging to one of the categories abstracted by recurring relations between two things.

In this way, existence may be divided into two parts, one relational and one independent. Every effect in relation to its creating cause is relational and dependent. Every cause in relation to the effect it creates is independent, however much it may itself be the effect of another existent, and in relation to that, it will be relational and dependent. The absolutely independent is a cause which is not the effect of the existence of anything. This is the same topic which was used to establish the specific graduation of existence.

Knowledge of the Causal Relation

The causal relation, as analyzed and studied here, is specific to the creating cause and its effect, and does not include preparatory or material causes. At this point, two questions may be raised, one about how one can know the above-mentioned relation between creative agents and their effects, and the other about how one can prove causal relations among physical things which are preparatory causes and effects.

Earlier it was indicated that man discovers some of the instances of cause and effect within himself by means of knowledge by presence, and when he considers the direct actions of the self, and compares such things as willing and the acquiring of mental concepts with his self, and he finds them to be dependent on the self, he abstracts the concept of cause and applies it to the self and he abstracts the concept of effect and applies this to the actions of the self. So, he observes, for example, that his willing to do some deed depends upon specific cases of conceptual (taṣawwurī ) and propositional (taṣdīqī ) knowledge, and until such cognitions are realized, the act of willing is not produced by the self. By observing this sort of dependency which exists between knowledge and willing, the concepts of cause and effect may be further expanded so that the concept of effect may be applied to everything which has some sort of dependence upon another. Likewise, the concept of cause is generalized to everything on which something else depends in some manner. In this way, the general concepts of cause and effect take shape.

In other words, the finding of instances of cause and effect disposes the self to abstract universal concepts from them so as to include similar individuals, which is characteristic of universal concepts, as was explained in the discussion of epistemology. For example, the concept of cause which

is abstracted from the self is not in respect of its specific existence, and not in respect of its being itself, but because another existent depends upon it. So, any existent which is like this will be an instance of the concept of cause, whether it is material or immaterial, contingent or necessary. Likewise, the concept of effect, which is abstracted from willing or any other phenomenon, is not so because it possesses a specific existence or whatness, but rather because it is dependent upon another existent. Hence it is applied to any other thing which has some sort of dependence, whether it is material or immaterial, substance or accident. Therefore, cognition of one or more instances is sufficient for abstracting a universal concept, but the cognition of a universal concept is not sufficient for recognizing its instances. Hence, in order to know the instances which are not known by means of knowledge by presence, standards and criteria must be found.

Furthermore, the causal relation pertaining to the creating cause which is abstracted from the essence of its effect, and the existence of the effect which is considered to be identical with the illuminative relation (iḍāfah ishrāqiyyah ), must be established beyond the self by means of an argument. That is, the question may be raised about how the existence of the self is relational and dependent in relation to another existent. How is it that the existence of the entire world emerged from another existent, and how do we know that it is not independent in itself? Such questions may be repeated regarding preparatory relations. First, how is it to be established that among material existents there are causal relations? Second, how can one establish a relation of dependence between one material phenomenon and another?

Considering the fact that creating causes cannot be found among material things, the knowledge of such causes and such causal relations beyond the realm of presentational knowledge will only be possible by intellectual methods. Empirical methods provide no way toward metaphysics. One cannot expect to be able to know creative causes by means of experimentation, the alteration of conditions, and controlling variables. Since, moreover, it is not possible to exclude immaterial existents, so that their effects could be known by means of their elimination and inclusion and changing conditions, the only way for the establishment of the rational properties of such causes and effects is through pure rational proofs, and by means of them to determine the instances of each of them. This is contrary to the case of material causes and effects, which can be known to some extent by empirical methods.

In conclusion, there are, on the whole, three ways to knowledge of causal relations: first, through presentational knowledge for cases in the realm of the self and psychological phenomena; second, through pure rational proofs for cases of supernatural causes; and third, rational proofs based on empirical premises for cases of material causes and effects.

Distinguishing Features of Cause and Effect

The ancient philosophers did not discuss the character of knowledge of cause and effect as an independent subject. The only thing which we have obtained from their expositions is that the first cause, a cause which is not also an effect, has no whatness, contrary to objects which do have whatnesses. Since a whatness in and of itself has no relation to existence

and nothingness, it naturally will need a cause to bring it out of its state of equilibrium. In other words, every existent which has a whatness and from which a whatish concept may be abstracted will be contingent and in need of a cause.

However, this exposition, in addition to being appropriate only for the fundamentality of whatness, is ineffective and fails to resolve our difficulties, for it is only able to establish whether contingents are effects, and it fails to present any standard for the recognition of the causation of some things with respect to others. However, on the basis of the principles established by Ṣadr al- Muta’allihīn, one can obtain a very clear standard for the recognition of the creative cause and its effect. These principles are: the fundamentality of existence, the relativity of the effect in relation to the creative cause, and the gradation of the planes of existence.

On the basis of these threefold principles each of which has been established in the appropriate place, it follows that every effect is at a weaker level than its creative cause, and its cause, in turn, is at a weaker level than a more perfect existent which is its creative cause, until we reach an existent which has no weakness, failure, deficiency or limitations, and it will be infinitely perfect, so that it will no longer be the effect of something.

Hence, the distinguishing feature of being an effect is the weakness of the level of existence in relation to another existent, and conversely, the distinguishing feature of being a cause is the strength and intensity of the level of existence in relation to an effect, in accordance with which the distinguishing feature of the absolute cause is the infinite intensity and perfection of existence. Even if we cannot recognize creative causes and effects individually, we can understand that every creative cause is more perfect than its effect, and in relation to its creative cause it is more deficient, and wherever there is weakness and existential limitation, the being of an effect will be established. Since in the natural world there does not exist any infinite existent, all corporeal existents will be effects of the supernatural.

It may be said that what has been obtained from the mentioned principles is that everywhere we have two existents, one of which is the emanation of the other and is considered to be a stage of the emanating existence, it will be its effect. But the question is how can we establish that there is an existent more perfect than material existents, such that these existents are to be considered a weaker level of the more perfect existent, so that they would be effects of it?

The answer to this question is to be obtained from the principle indicated earlier, according to which being an effect is essential to the existence of the effect and is inviolable. So, it is not the case that two assumptions are involved in the realization of an existent: one that it is the effect of a more perfect existent, and the other that it is independent and without need of a cause for its occurrence. But if something has the possibility of being an effect, it is certain to be an effect. And whenever there is an existent such that a more perfect existent than it can be imagined, it will have the possibility of being an effect, and hence it is certain to be an effect and it will no longer have the possibility of not being an effect, for if the

possibility of not being an effect were also supposed, this would mean that essentially it does not require being or not being an effect. That is, if it were an effect, its being an effect would not be essential, while in the previous discussion it became clear that being an effect is essential to the existence of the effect. Thus, something which is capable of being an effect, that is, for which one can suppose a more perfect existent, will have to be an effect.

At the end of this lesson we should note that the weakness of the level of existence has some indicators by means of which one can recognize that an existent is an effect, and among these are limitations in time and place, limitations in a thing’s effects, changeability, moveability and destructibility.

Lesson Nine: The Relation between Philosophy and the Sciences

The Relations among the Sciences

Although the sciences, in the sense of collections of appropriate problems, are separated and distinguished from one another according to different criteria, such as their subjects, aims, and methods of inquiry, they are still related to one another. Each of them is able, to some extent, to assist with the solution of the problems of another science. As was previously indicated, mostly, the positive principles of every science are presented in another science, and the best example of the benefit given to one science by another can be found in the relation between mathematics and physics.

The relations among the philosophical sciences are also clear, and the best example of this can be found in the relation between morals and philosophical psychology, for one of the positive principles of the science of morals is the possession of will and freedom of man without which moral goodness and evil, praise and blame and reward and punishment would be meaningless. This positive principle must be established in the philosophical psychology (`ilm al-nafs ), which discusses the characteristics of the human soul by the rational method.

There is more or less of a relation between the natural and philosophical sciences, as well. In order to solve some problems which are raised in the philosophical sciences, one can employ premises which are established in the empirical sciences. For example, in empirical psychology it is demonstrated that sometimes despite the existence of necessary physical and physiological conditions for seeing and hearing, perception does not take place. Perhaps all of us have had the experience of meeting a friend but failing to see him because the focus of our mental attention was elsewhere, or a sound may have caused our eardrums to vibrate although we did not hear it. This subject can be used for premises to solve one of the problems of the philosophical science of the soul, and it may be concluded that perception is not simply due to the category of material interaction, otherwise perception would always take place when the material conditions were satisfied.

Now the question may be raised as to whether such relations also obtain between philosophy (i.e., metaphysics) and the other sciences, or whether there is an impenetrable wall and no relation between them.

In response it must be said that there are relations between philosophy and the other sciences, although philosophy is not dependent on the other sciences, and even has no need for positive principles which are established in other sciences. On the one hand, it assists other sciences and satisfies some of their fundamental needs, while on the other hand, it benefits from the other sciences in one sense.

We shall now briefly investigate the interrelations between philosophy and the sciences in two sections.

The Assistance given by Philosophy to the Sciences

The fundamental assistance given by philosophy (i.e., metaphysics) to the other sciences, including the philosophical and non-philosophical sciences, is confined to explaining their assertive principles, that is, the establishment [of the existence] of non-self-evident subjects and the establishment of the most general positive principles:

(A.) The establishment of the subject of science. We know that the problems of every science turn about a subject which includes the subjects of the problems of that science. When such the existence of such a subject is not self-evident, it needs to be established, and this establishment is not within the scope of the problems of that science, for the problems of every science are limited to propositions which represent the states and accidents of the subject, not its existence. On the other hand, in some cases, the establishment of a subject by means of the research methods of that science is not possible. For example, the methods of the natural sciences are empirical, but the real existence of their subjects must be established by the rational method. In such cases, it is only first philosophy which can assist these sciences and establish their subjects by rational proof.

This relation between philosophy and the sciences has been considered by some authorities to be a general relation, and that all the sciences without exception are in need of philosophy for the establishment of their subjects, and some have even gone further to assert that the establishment of the existence of all things is the responsibility of metaphysics. Every proposition which has the form of ahaliyyah basīṭah (simple existential proposition), that is one whose predicate is "existent", such as "Man is existent," is considered to be a metaphysical proposition. The apparent meaning of this claim, however, seems to be an exaggeration, but there is no doubt that the non-self-evident subjects of the sciences are in need of proofs which are composed of universal and metaphysical premises.

(B.) Establishing positive principles. As has been repeatedly indicated, the most general principles required by all the real sciences are discussed in first philosophy, and the most important of them is the principle of causality and its subordinate laws, which we explain as follows:

All scientific endeavors turn about the discovery of causal relations between things and phenomena. A scientist who spends long years of his life in the laboratory to analyze and synthesize chemicals searches to discover what elements cause the appearance of what material, and what properties and accidents will appear in it, and what factors cause the analysis of compounds, that is, what is the cause for the appearance of these phenomena?

Likewise, a scientist who sets up an experiment to discover the microbe which causes a disease and the medicine for it, really is searching for the cause of that disease and its cure.

Hence, scientists, prior to beginning their scientific endeavors, believe that every phenomenon has a cause, and even Newton, who discovered the law of gravity, by observing the falling of an apple, was blessed by this same belief. If he had imagined that the appearances of phenomena are accidental and without a cause, he would never have been able to make such a discovery.

Now the question is: In what science is this very principle which is required by physics, chemistry, medicine and other sciences to be investigated? The answer is that the investigation of this rational law is not appropriate to any science but philosophy.

Likewise, the subordinate laws of causation, such as the law that every effect has a specific and suitable cause, for example, the roaring of a lion in the jungles of Africa does not cause a man to be afflicted with cancer, and the singing of a nightingale in Europe would not cure him. Also the explanation of these and the following laws are worthy of no science but philosophy: the law that wherever a complete cause occurs, its effect will also necessarily come into existence, and until a complete cause occurs, its effect will never be existent.

After their experiments, scientists remain in need of the principle of causality, for the immediate results of their experiments are nothing but the fact that in the cases tested specific phenomena have occurred simultaneously or following other phenomena.

The discovery of a universal law, and the claim that this cause always brings about the appearance of certain effects, requires another principle which can never be obtained by experimentation. The correct view is that this principle is the very principle of causation, that is, a scientist can present a universal law with certainty only when he has been successful in discovering the common factor in all cases, and he has found the existence of the cause of phenomena in all the cases tested. In this way it may be said that whenever and wherever such a cause occurs, the phenomenon of its effect will come into existence.

Also, this law can be accepted in a universal form which admits no exceptions only when the law of the necessity of causation is accepted; otherwise, it may be considered possible that the existence of the complete cause does not always necessitate the appearance of its effect, or that the occurrence of the appearance of the effect is possible without the existence of its complete cause. In this way, the universality and necessity of the above mentioned law would be flawed, and its certainty would be lost.

Of course, the discussion about whether experience can discover the complete and exclusive cause of a phenomenon is another matter, but in any case, the necessity and certainty of a universal law (given that such laws can be discovered in the natural sciences by empirical methods) depends on the acceptance of the principle of causation and its corollaries.

The proof of these laws is part of the assistance given by philosophy to the sciences.

The Assistance given by the Sciences to Philosophy

The most important assistance given by the sciences to philosophy takes two forms:

(A.) The demonstration of the premises of some proofs. At the beginning of this lesson we indicated that sometimes in order to solve some problems of the philosophical sciences empirical premises can be used. For example, from the absence of the occurrence of perception despite the existence of material conditions the conclusion may be drawn that perception is a non-material phenomenon. Likewise in order to establish the existence of the

spirit one may employ the biological fact that the cells of the bodies of men and animals gradually die and are replaced by other cells so that during several years all the cells of the body (except the cells of the brain) are replaced, and by adding the fact that the structure of the cells of the brain also gradually change with the consumption of their contents and renewed nourishment, for individual unity and the persistence of the spirit are cases of consciousness and are undeniable. The body, however, is constantly in a state of change. Hence, it becomes clear that the spirit is other than the body, is persistent and unchangeable. Even in some proofs of the existence of God the Exalted, such as the proof from motion and the proof from creation, in one sense, empirical premises are used.

Now, regarding this relation which exists between the natural and philosophical sciences, the relation between them and metaphysics can be established in this way, in order to solve a metaphysical problem, such as, that existence is not equivalent to matter, and that being material is not a characteristic of all of being and is not an accident of all existents, in other words, that existence may be divided into the material and the non-material, for this a premise may be employed that, for example, is obtained from philosophical psychology, and its establishment, in turn, will all be accomplished with the assistance of the empirical sciences. Also, in order to establish the fact that dependence is not an inseparable implication of being and that there is an independent existent (the Necessary Existent), the proofs from motion and from creation are used, which are based on empirical premises.

This relation between the natural sciences and philosophy does not contradict that which was explained before, that philosophy is not in need of the other sciences, for the way of establishing the mentioned facts is not limited to these kinds of proofs, and for each of them there are proofs of pure philosophy, which are composed of primary self-evident premises and those given by consciousness (propositions which refer to presentational knowledge), as will be explained in the appropriate place, God willing. In reality, the setting forth of proofs consisting of empirical premises is for the sake of the indulgence of those whose minds are not sufficiently trained to completely understand pure philosophical proofs, which are composed of pure rational premises which are far from the mind familiar with sensory affairs.

(B.) Preparing new grounds for philosophical analysis. Every science begins with a number of basic and universal problems, and they develop in order to elaborate and explain specific and particular cases with the appearance of new fields which sometimes appear with the aid of other sciences.

Philosophy is no exception to this rule, and its first problems are limited, and it has developed and will develop with the appearance of wider horizons, horizons which sometimes are discovered by mental efforts and the exchange of ideas and thoughts, and sometimes through the guidance of revelation, or by gnostic disclosures, and sometimes they appear by means of things which are established in other sciences, which prepare the ground for comparison with other philosophical principles and new rational

analyses, such as the problems of the truth of revelation and miracles given by religion, and other problems, such as the world of images and forms, given by the gnostics (`urafa ). These have prepared the grounds for new philosophical investigations. Likewise, the progress of empirical psychology has opened up new problems for the philosophical science of the soul.

Therefore, one of the services the sciences render to philosophy, a cause for the broadening of its vision, the widening of the range of its problems, its development and fruitfulness is to prepare new subjects for philosophical analysis and comparison with its general principles.

For example, in the modern age when the theory of the transformation of matter to energy and the composition of particles from compressed energy were presented, a problem was posed for the philosopher as to whether it is possible for something to occur in the material world which lacks the basic attributes of matter, and for example, has no volume? Is it possible for something which does have volume to be transformed into something without volume? Given that the answer to these questions is negative, it will be concluded that energy does not lack volume, despite the fact that this is not provable by sensory experience.

Likewise, when energy was introduced by some physicists as being of the same family as motion, the question arose as to whether it is possible that matter, which is assumed to have come into existence from compressed energy, to be homogeneous (ham sinkh ) with motion. Is it possible for matter to lose its essential properties by being transformed into energy, or with the transformation of some atomic particles into "fields" (according to some hypotheses of modern physics)? Basically, is physical matter the same as the body discussed in philosophy? And what relations are there between physical matter and other concepts, such as force, energy and field, and the concept of body in philosophy?

It is clear that this service rendered by natural science to the philosophical sciences, especially metaphysics, does not mean that philosophy is in need of them, even if the range is broadened for philosophical activity and manifestation with the problems which are raised as an effect of the progress of the sciences.

The Relation between Philosophy and Gnosis (‘Irfān)

At the end of this lesson it is good to indicate something about the relation between philosophy and‘irfān , and for this purpose there is no alternative but to give a brief explanation about‘irfān .

‘Irfān literally means knowing, and in technical terms it is applied to special perceptions which are obtained through the focusing of one's attention on the interior of the soul (not by means of sensory experience nor by rational analysis), and in the process of this spiritual wayfaring (sayr wa sulūk ) some disclosures usually are obtained which are similar to “visions” and sometimes there is the exact presentation of something which occurred in the past, present or future, and sometimes it needs an interpretation, and sometimes it appears as an effect of being possessed by the devil.

The topics which the gnostics (‘urafa ) explain as their own interpretations, disclosures and findings of conscience, are called "scientific

gnosis " ( ‘irfān-e ‘ilmī ). Sometimes by adding reasonings and inferences they take the form of philosophical discussions.

There is also an interrelation between philosophy and gnosis which is investigated in the following two sections.

The Assistance given by Philosophy to Gnosis (‘Irfān)

(A.) Real gnosis is acquired exclusively through bondage to God and obedience to His orders. Bondage without knowledge is impossible, and this knowledge requires philosophical principles.

(B.) The recognition of correct gnostic disclosures is achieved by their comparison with the standards of reason and the (religious) law, and by one or more intermediaries they go back to principles of philosophy.

(C.) Since gnostic visions are a sort of interior perception and are completely personal, their mental interpretations are achieved by means of concepts and these are then transformed into others by means of terms and expressions, and in view of the fact that most gnostic truths are beyond the level of common understanding, precise concepts and proper terminology must be e

The Assistance given by Gnosis (‘Irfān) to Philosophy

(A.) As was previously indicated, gnostic disclosures and visions raise new problems for philosophical analysis which help with the broadening of vision and the development of philosophy.

(B.) Where problems are solved in the philosophical sciences by means of rational proof, gnostic visions are considered a powerful corroboration, and in reality, that which is understood by the philosophy by means of reason is found by the gnostic by means of visions of the heart.

Lesson Ten: The Necessity of Philosophy

The Man of the Age

The sun has newly risen from its bed of the green waters of the sea, and flashes its golden rays on the sleepy faces of the voyagers of as ship, voyagers who have just awakened from last night’s slumber, and who, with minds at ease and unaware of all else, have begun eating and drinking and amusing themselves. The ship, as always, advances through the limitless ocean.

Meanwhile, somebody who seems brighter than the others starts to think a bit, and then turns to his shipmates and asks, “Where are we going?” Somebody else who seems to have been roused from his sleep, ask the same question of the others in wonder, and.... Some are so intoxicated with their enjoyments and amusements that they pay no heed to him, and continue with their own affairs without thinking of answering this question. But little by little, the question spreads until it reaches the crew and the captain. They also repeat the question without having an answer for it. At last, a question mark hangs in the atmosphere of the ship and a strange horror and embracing distress appear….

Is this imaginary scene not the story of the people of the world, who have boarded the great ship of the earth, and while revolving about themselves in cosmic space, they travel through the limitless ocean of time? Are they not like cattle feeding, as it says in the Qur’an: “they take their enjoyment and eat as cattle eat” (47:12). And it also says: “they have hearts, but understand not with them; they have eyes, but perceive not with them; they have ears, but they hear not with them. They are like cattle; nay, rather they are further astray. Those—they are the heedless.” (7:179).

Yes! This is the story of the people of our times, who along with the amazing progress of technology have become afflicted with puzzlement and wandering and knows not from where they have come and to where they are going, and to which direction they must turn, and which path they must take. This is why absurdism, nihilism and hippie-ism have appeared in the space age. Like a cancer they attack the soul, thought and spirit of civilized man, and like termites eat away at the pillars of palace of humanity and weaken it.

These questions raised by conscious people which have roused the semiconscious have compelled thinkers to seek answers to them. A group of those ready to think correctly have obtained correct, illuminating and orienting answers. They know the true purpose, and they eagerly follow the straight path. However, those who are under the influence of immature thought and psychological factors imagine that there is no beginning and no end to the caravan, and that there are always ships which appear upon the ocean, and by means of roaring waves are aimlessly pulled this way and that. But, before they reach the safe and tranquil shore, they drown in the sea, “They say, there is nothing but our present life; we die and we live, and nothing but Time destroys us” (45:24).

In any case, these questions are wily-nilly raised for the conscious person: What is the beginning? What is the end? What is the right path toward the aim?

It is obvious that the natural and mathematical sciences have no answer to them, so what is to be done? In what way is the correct answer to these questions to be obtained?

In the previous lessons the way to find answers to these questions has been indicated, that is, each of these three basic questions is related to a branch of philosophy and must be investigated by rational methods. All of them require metaphysics or First Philosophy. Hence, we must begin with epistemology and ontology and then deal with the philosophical sciences to find correct answers to these questions and others like them.

Social Schools

Wandering and bewilderment which have befallen space age man are not limited to individual and personal problems, for attendant social problems have also crystallized in various political and economic schools and systems, and although these artificial systems have failed to prove themselves worthy and complete, there are still wandering societies of people who have not given them up, and even those who have been disillusioned continue to plod along in the same deviant directions seeking new artificial systems woven from the same cloth. Each time a new “-ism” appears in the arena of ideology, a misled group is attracted to it, and a brawl and tussle gets underway. It does not take very long before they fall, broken and unfulfilled until the time when they appear again under a new name, new color and scent to deceive another group.

It seems that these unfortunate misled people have vowed never to listen to the call of the truth and not to listen to words of divine leaders, and they gripe, “Why are your hands empty of the silver and gold and all that glitters in this world? If you speak the truth, why are the white and red palaces not in your control?”

Yes, these are the followers of those whose stories are repeatedly whispered by the Noble Qur’an into the ears of the people of the world. But where are the ears of the listeners?!

Anyway, as an invitation by way of wisdom, one should say: social systems must be arranged on the basis of awareness of the nature of man and all his existential aspects, with regard to the purposes of his creation, and in recognition of the factors which enable him to achieve the final goal. Finding such a complicated formula is beyond the mental capacities of ordinary humans. That which can be expected of our thought is knowledge of fundamental problems and general foundations of these systems which should be established more firmly and steadfastly, that is, knowledge of the Creator of the cosmos and man, knowledge of the purposefulness of human life, and knowledge of the way opened by the Wise Creator for man so that he may journey and progress toward the final goal. Then it is time for the heart to turn toward Him, to head down the path and following the divine guides to take firm steps, and without doubt or wavering to fare the way and make haste.

If one fails to benefit from the God given blessing of reason, does not think of the beginning and end of being, fails to solve the basic problems of life, selfishly chooses his own way, and brings about a system and sets his own powers and those of others for its sake, then such a one will suffer the consequences of his own selfishness, foolishness, licentiousness, aberrant thinking and perversities. Finally, one must not blame others for his lack of fulfillment and misfortunes.

Yes! Finding the correct ideology depends on having the correct world view, and until the bases of the world view are firmly established, until its fundamental problems are properly solved and until opposing temptations are dispelled, one cannot hope to find a fair, useful and effective ideology. Until one knows what there is one will never be able to discover what ought to be.

The fundamental problems of a world view are the same threefold questions for which the awakened consciousness innate to man seeks definite and convincing answers. It is not without reason that Islamic scholars have called them the “principles of religion” (uṣūl al-dīn ): theology answers the question: “What is the beginning?”; the study of the resurrection answers the question of “What is the end?”; the study of revelation and prophecy answers the questions of “What is the way, and who is the guide?”

It goes without saying that the correct and definite solution to these questions depend on philosophical and rational ideas. In this way, we are led by another route to the importance and necessity of the problems of philosophy, and prior to all of them, those of epistemology and ontology.

The Mystery of Humanity

There is a third way to come to appreciate the importance and necessity of philosophy which can motivate those who are of extraordinary aspiration and who seek advancement, and it is that the true humanity of man depends on the gains of philosophy, and the explanation of this is as follows:

All animals are known to have the characteristic that their actions are performed with consciousness and will which spring from the instincts. An existent which has no sort of consciousness is outside the realm of the animals. Among the animals there is a distinguished kind whose under-standing is not limited to sensory perception and whose will does not conform to natural instincts, but who has another perceptive power called the intellect, such that man’s will takes form in the light of his intellect. In other words, what distinguishes man is his own vision and inclinations. So, if one limits oneself to sensory perceptions alone, and does not benefit from his own intellectual powers, and his movements are entirely determined by his animal instincts, then in reality, he is nothing more than an animal, or rather, according to the Qur’an, he is even further astray than the beasts.

Therefore, the real man is one who uses his own intellect in order to determine the most important aspects of his destiny, and on that basis comes to know, in a general way, how to live, and then, in all seriousness, he fares the way. From what has been explained previously it became known that the most fundamental problems facing the conscious human being which play a crucial role in the social and individual destinies of man are the same

fundamental problems of a world view, problems whose ultimate and definite solutions depend on philosophical efforts.

We may conclude that without the benefit of that which is obtained through philosophy, neither individual nor social felicity is possible, nor the achievement of the true perfection of man.

The Solution to Some Problems

Regarding these explanations, it is possible that some doubts may be raised, the most important of which will be mentioned with answers to each of them.

Objection 1. These explanations can establish the necessity of philosophy only when the world view is restricted to a philosophical one, and the way to solve its fundamental problems is limited to philosophy, while other world views exist as well, such as the scientific world view, the religious world view and the mystical (‘irfānī ) world view.

Answer 1 . As has been repeatedly explained, the solution to these sorts of problems is beyond the scope of the empirical sciences, and therefore, there is really no such thing as the “scientific world view” (in its proper meaning). However, regarding the religious world view, it can only be of use when we know what the true religion is. And this, in turn, is based on knowledge of the Prophet and the One Who sent him, that is, God the Exalted, and it is clear that basis of the content of revelation one cannot prove the one who sent it or the one who received it. For example, one cannot say that since the Qur’an says that God exists, His existence has been proven! Regarding the mystical world view, as was indicated in the section on the relation between philosophy and gnosis (‘irfān ), it depends on prior knowledge of God the Exalted, and prior knowledge of the correct way of spiritual wayfaring, which must be established on the basis of philosophical principles. Hence, all ways ultimately lead to philosophy.

Objection 2. In order for one’s efforts to solve the problems of a world view and of philosophy to be worthwhile, one should be optimistic about reaching a conclusion to one’s efforts. But considering the depth and breadth of these problems, one cannot have much hope for success. Therefore, instead of wasting one’s life along a way whose destiny is uncertain, one had better investigate those problems for which there is more cause for hope of a solution.

Answer 2. First, the hope for a solution to these problems is no less than the hope for reaching an end to scientific efforts to discover scientific mysteries and conquering the forces of nature. Secondly, the value of an estimation depends upon more than one factor, that is, its quantity of risk, rather, another factor must be taken into consideration, and that is the value of the outcome, and it is the result of multiplying these two factors which determines the value of an estimation. Considering that the outcome here is infinite human felicity for eternity, no matter how weak the probability, the value of the estimation is more than the value of the probability of success by any other way whose outcome is finite and limited.

Objection 3. How can one be certain of the value of philosophy when many scholars have been opposed it and there are evenaḥādīth which find fault with it?

Answer 3. Opposition to philosophy has originated from various people with various motivations, however, opposition from aware scholars and impartial Muslims really meant opposition to the set of current philosophical ideas, some of which—at least in the view the opponents—were not compatible with Islamic doctrine. And if there are some credibleaḥādīth in which fault is found with philosophy, it is with the above mentioned meaning in which it is applicable. However, what we mean by philosophical efforts is the use of the intellect in order to solve those problems which can be solved only by rational methods. And the necessity of this work is emphasized in the unambiguous verses of the Noble Qur’an and honorableaḥādīth, and abundant examples of these efforts may be observed inaḥādīth and even in the text of the Noble Qur’an, such as the reasoning abouttawḥīd and the resurrection in the Book and thesunnah .

Objection 4. If the problems about [the proper] world view are investigated by rational and philosophical methods in the Book andsunnah , then what need do we have for philosophical books and the discussions presented in them, discussions which are often derived from the Greeks?

Answer 4. Firstly, the presentation of philosophical discussions in the Book andSunnah does not change their philosophical essence. Secondly, there should be no objection to extracting this set of problems and arranging them in the form of a science, as was done in the case offiqh anduṣūl , and the other Islamic sciences. The fact that the origins of these discussions are in the books of the Greeks, and even that they have been adapted, does not take away from the value of these problems, as is also true in the case of arithmetic, medicine and astronomy. Thirdly, in the Book andsunnah the doubts which were investigated were those which were current in that epoch, and this does not suffice to answer the objections one encounters almost every day from atheistic schools of thought. Rather, according to that which has been emphasized in the Noble Qur’an and the words of religious leaders, rational efforts must be expanded until they suffice for the preparation for the defense of true beliefs and replies to every sort of objection raised against them.

Objection 5. The best argument for the inadequacy of philosophy is the differences which exist among philosophers themselves, and attention to these differences brings about a loss of confidence in the correctness of their methods.

Answer 5. Differences regarding theoretical problems is an unavoidable feature of every science. The scholars offiqh have differences of opinion about the problems of that subject, while these sorts of differences are no reason for the invalidity of the science offiqh or the special methods of that science. Likewise, the existence of differences between two mathematicians about a mathematical problem is no reason for the invalidity of mathematics. Attention to these differences should be a powerful motivation for devoted thinkers to increase their efforts and endeavors, to persist and persevere until they discover more certain results.

Objection 6. People have been observed who have made admirable studies in the philosophical sciences, but with respect both to personal and

moral problems and to social and political matters they have weaknesses. So how can philosophy be considered the key to individual and social felicity?

Answer 6. The emphasis on the importance and necessity of philosophy does not mean that this science is the complete cause and sufficient condition for the possession of the correct ideology and behavior which accords with it, rather it means that it is a necessary condition for obtaining a desirable ideology, that is, following the right path depends on knowing it, and knowing the straight path depends on having a correct world view and solving its philosophical problems. If someone takes a proper first step, but his second step falters or deviates, this is no reason for saying that the first step was also deviant, rather the cause of the faltering or deviation should be sought in the second step.

Part II: Epistemology