Abstract:

He is the founder of the School of Isfahan. 1040/1631), has made a serious contribution to the development of philosophy in both Iran and the subcontinent of India. One of the main issues that Mir Dâmâd addresses is the "Hudûs-i dehrî" issue. The theory of Hudûs-i dehrî, which provides a new and original model of explanation by developing the views of the Messiah about the relationship between God and the world, has created a significant influence in the period and after which Mîr Dâmâd lived. This study will first work on how Mîr Dâmâd revealed the reason for the theory of the mosquito and then how he founded the evidence he suggested. After that, Mollâ Mahmud Canpûrî was considered one of the most important thinkers of the subcontinent of India (Mollâ Mahmud Canpûrî). 1062/1652) The criticism of the theory of the Hudu-i dehrî will be revealed in the framework of the work named E-Shemsü'l-Bâziğa, one of the main texts of philosophical education in India. The philosophers claim that the world is the world, and the philosophers claim that the world is the world. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said: “The Holy Prophet (peace and blessings of Allah be upon him) said: ‘The Holy Prophet (peace and blessings of Allah be upon him) said: ‘The Holy Prophet (peace and blessings of Allah be upon him) said: ‘The Holy Prophet (peace and blessings of Allah be upon him) said: ‘The Holy Prophet (peace and blessings of Allah be upon him) said: ‘The Holy Prophet (peace and blessings of Allah be upon him) said: Therefore, by developing the theory of the philosophers "hudûs-i zâtî", the theory of the water and the theories of the humus of the vocalist form a new synthesis by absorbing around the concepts of time, dehr and sermed. The one who claims that this is the first thing to be done, is to say that this is the first thing to be done, the first thing to be done, the first thing to be done, the first thing to be done. The place of the wicked is the place of the wicked, the place of the wicked is the place of the wicked. He is the one who gives righteousness to the Lord, and he is the one who gives righteousness to the Lord, and he is the one who gives righteousness to the Lord, and the one who gives righteousness to the Lord.

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Abstract:

Mīr Dāmād (d. 1631/1040) is the founder of Isfahan’s philosophical school and is considered one of the most influential individuals in the philosophical domain in general, specifically in Iran and the Indian subcontinent. His theory of perpetual creation is considered one of his most important ideas, one for which he is famous and distinguished. This article will deal with the reasons that motivated Mīr Dāmād to establish his theory and then will discuss Jawnpūrī’s critiques of this theory within the framework of his book Al-Shams al-Bāzigha. Contrary to the Mutakallimin, who supported the idea of hudūth zamānī [temporal creation], the Peripatetic philosophers rejected this claim while clarifying its impossibility, instead supporting the hudūth al-dhātī [essential creation]. As for Mīr Dāmād, he did not accept the Mutakallimin’s opinion, nor was he satisfied with the theory of hudūth al-dhātī. He insisted that the world is preceded by nothingness and that only to Allah can eternity be ascribed. Therefore, he further developed the theory of hudūth al-dhātī as stated by the Peripatetic philosophers, combining their opinion of emanations with the idea of hudūth zamānī as expressed by the Mutakallimin. He also tried this by interpreting terms such as zamān [time], dahr [perpetuity], and sarmad [eternity] to create his new theory of hudūth dahrī [perpetual creation]. As for Jawnpūrī, he criticized Dāmād’s conception of the dahr and addressed it with many critiques while stating the impossibility of the conception of the before and after without including the concept of time within that understanding.