The meaning of the subjective – Ain Center for Islamic Studies and Research

The meaning of the subjective viewer:

As for the first point: is it correct what was mentioned in the definition of the subjective symptom, or not?

The Iraqi investigator (may his secret sanctify) and others discussed about that, but we restrict ourselves to mentioning the words of the Iraqi investigator (may his secret sanctify) (1), which is the most pleasant of what was reported in the case, then we discuss it, and we say:

The Iraqi investigator has stated in the Maqam: that the symptom: is either subjective, meaning the subjective mentioned in the Book of Colleges, i.e.: gender, season, or type (2), or an external necessary that does not need a cause like heat in relation to fire, or an external that needs an intermediary. And on the third: either that intermediary is a reasoning reasoning, i.e.: it is not the one that is presented for the offer, but rather it is a reason for the offers of the offer (3) on the one presented, or a restrictive one, that is: it is the one that is actually presented for the presentation. The first three sections must be recognized as being subjective; As it is presented to the subject in reality, as for the first, it is fixed to the thing with the highest levels of affirmation, because it is one of its essences, and as for the second, it is fixed for the thing that is necessary for it, and there is no mediation between it and the thing presented, and as for the third, it is also present in reality on the thing; Because the intermediary is only a causal means, and in that it does not differentiate between what they mentioned of the categories of intermediary being different, specific, equal, internal or external, or more general internally or externally.

(1) See the articles, part 1, p. 5-7 according to the edition of the Scientific Press in Najaf. As for the edition of the Academy of Islamic Thought in Qom, see: Part 1, pg. 39-47, and Nihayat al-Afkar, Part 1, pg. 13-17.

(2) If we take the appendix of the term mentioned in the Book of Colleges, the meaning here is broader than that; It includes subjects other than gender, separation, and gender, as represented by the Iraqi investigator (may God have mercy on him) in Al-Abyadiya and Al-Mujuwdiyyah, stripped of whiteness and existence.

In summary: the criterion is that the display is extracted from the station of the same thing, whether that thing is a genus, a class, or a species, or it is not.

(3) Like the proximity of the fire that causes heat to show on the water. See Nihat al-Afkar, vol. 1, p. 13, and articles, vol. 1, p. 40, according to the edition of the Islamic Thought Academy.

The Iraqi Muhaqiq (may his secret be sanctified) (1) who is the most pleasant of what has been reported in this regard, then we discuss it, and we say: The Iraqi investigator has stated in the Maqam: that the symptom: is either subjective, meaning the subjective mentioned in the Book of Colleges, i.e.: gender, season, or type (2), or an external necessary that does not need a cause like heat in relation to fire, or an external that needs an intermediary. And on the third: either that intermediary is a reasoning reasoning, i.e.: it is not the one that is presented for the offer, but rather it is a reason for the offers of the offer (3) on the one presented, or a restrictive one, that is: it is the one that is actually presented for the presentation. The first three sections must be recognized as being subjective; As it is presented to the subject in reality, as for the first, it is fixed to the thing with the highest levels of affirmation, because it is one of its essences, and as for the second, it is fixed for the thing that is necessary for it, and there is no mediation between it and the thing presented, and as for the third, it is also present in reality on the thing; Because the intermediary is only a causal means, and in that it does not differentiate between what they mentioned of the categories of intermediary being different, specific, equal, internal or external, or more general internally or externally. (1) See the articles, part 1, p. 5-7 according to the edition of the Scientific Press in Najaf. As for the edition of the Academy of Islamic Thought in Qom, see: Part 1, pg. 39-47, and Nihayat al-Afkar, Part 1, pg. 13-17. (2) If we take the appendix of the term mentioned in the Book of Colleges, the meaning here is broader than that; It includes subjects other than gender, separation, and gender, as represented by the Iraqi investigator (may God have mercy on him) in Al-Abyadiya and Al-Mujuwdiyyah, stripped of whiteness and existence. In summary: the criterion is that the display is extracted from the station of the same thing, whether that thing is a genus, a class, or a species, or it is not. (3) Like the proximity of the fire that causes heat to show on the water. See Nihat al-Afkar, vol. 1, p. 13, and articles, vol. 1, p. 40, according to the edition of the Islamic Thought Academy.

The Iraqi Muhaqiq (may his secret be sanctified) (1) who is the most pleasant of what has been reported in this regard, then we discuss it, and we say: The Iraqi investigator has stated in the Maqam: that the symptom: is either subjective, meaning the subjective mentioned in the Book of Colleges, i.e.: gender, season, or type (2), or an external necessary that does not need a cause like heat in relation to fire, or an external that needs an intermediary. And on the third: either that intermediary is a reasoning reasoning, i.e.: it is not the one that is presented for the offer, but rather it is a reason for the offers of the offer (3) on the one presented, or a restrictive one, that is: it is the one that is actually presented for the presentation. The first three sections must be recognized as being subjective; As it is presented to the subject in reality, as for the first, it is fixed to the thing with the highest levels of affirmation, because it is one of its essences, and as for the second, it is fixed for the thing that is necessary for it, and there is no mediation between it and the thing presented, and as for the third, it is also present in reality on the thing; Because the intermediary is only a causal means, and in that it does not differentiate between what they mentioned of the categories of intermediary being different, specific, equal, internal or external, or more general internally or externally. (1) See the articles, part 1, p. 5-7 according to the edition of the Scientific Press in Najaf. As for the edition of the Academy of Islamic Thought in Qom, see: Part 1, pg. 39-47, and Nihayat al-Afkar, Part 1, pg. 13-17. (2) If we take the appendix of the term mentioned in the Book of Colleges, the meaning here is broader than that; It includes subjects other than gender, separation, and gender, as represented by the Iraqi investigator (may God have mercy on him) in Al-Abyadiya and Al-Mujuwdiyyah, stripped of whiteness and existence. In summary: the criterion is that the display is extracted from the station of the same thing, whether that thing is a genus, a class, or a species, or it is not. (3) Like the proximity of the fire that causes heat to show on the water. See Nihat al-Afkar, vol. 1, p. 13, and articles, vol. 1, p. 40, according to the edition of the Islamic Thought Academy.

Alerts: The warning remained on several matters: The first: that the fundamentalists mentioned in the maqam the presentation that is presented by means of a distinct matter, and they made it a strange presentation (1), and this section is one of the additions of the scholars of origins, and is not present in the original division. And the clarification of the joke in that: that the scholars of fundamentals intended by speciality, blindness, and equality of speciality in truth and applicability, and blindness or equality in it. (1) Perhaps clarifying the meaning is the following: By offers, they meant the local offers, so whenever an external mediation was imposed between the offer and its place, this means that the offer was presented to that medium, and that medium was presented to the store, and the believable ratio between that medium and the place was the contrast, and the offer was a strange presentation to the store, and its example: deepening The sleep that is accidental to sleep, and the sleep is accidental to the person who is the place, and sleep is different in the befriending ratio with man, so the depth of sleep is a strange symptom for man, while if we take the resource ratio between sleep and man, the ratio between them is blinded by sleep from man; Because its resource is man and many other animals, and we do not find an example of variation.

It is true of the completeness of its individuals and an increase, and the meaning of equality is equality in truth and applicability, i.e.: each of them is true of what the other affirms without the other, so they were forced to make a title opposite to these titles, which is the difference, while the sages are not intended by the blind, the special, and the equality that, Rather, what they want from it is blindness, specialization, and equality in the resource, whether it applies to it or not. This is what ought to be desired; Because the balance in the subjectivity of the symptom with the intermediary and its non-individuality is that the intermediary is equal in the second sense and its absence, so if an accident is presented to a substance by means of another subjective presentation of it, this mediation, although it is different from the substance in the first sense, but with that its presentation is considered a subjective presentation of the substance that has been presented to him by a command Equal, and the secret in that is what preceded that the effect of an effect is an effect, and that what presents a subject to one thing is incidental to another thing in itself and is subjective to it, and that is why al-Tusi’s researcher stated in Explanation of the Signs that the presentation that is presented to the thing by means of an equal command is like what is presented to it by means of His dismissal, or by another offer of equal value, is subjective to him. On this basis, the definitions refer to one of these divisions, i.e. to the general, specific, or equivalent. The second: I have come to know that what is noticeable for the sages is the originating subjectivity, not the local subjectivity, except that it may be said: The place - which is the bearer of the supply - is also the origin and cause of the presentation; This is because it is a substance for it, so it is one of the four causes of the wise, as they said: A thing needs four causes: the effective cause, the material cause, the formal cause, and the final cause. Therefore, the place is a reason for display; Because it is a material cause of it. However, we say: the offer is not considered subjective to the subjectiveness of its location; and the joke