بیشترتوضیحاتافزودن یادداشت جدید
74the "non-existence is absolute nothing(1) "The possible essences, according to him, are not lying fixed in space waiting for the attribute of existence; otherwise fixity in space would have to be regarded as possessing no existence. But his critics hold that this argument is true only on the supposition that fixity in space and existence are identical. Fixity in externality, says Ibn Mubarak, is a conception wider than existence. All existence is external, but all that is external is not necessarily existent. The interest of the Ash`arite in the dogma of the Resurrection - the possibility of the reappearance of the non-existent as existent - led them to advocate the apparently absurd proposition that "non-existence or nothing is something". They argued that, since we make judgments about the non-existent, it is, therefore, known; and the fact of its knowability indicates that "the nothing" is not absolutely nothing. The knowable is a case of affirmation and the non-existent being knowable, is a case of affirmation (2). Al-Katibi denies the truth of the Major. Impossible things, he says, are known, yet they do not externally exist, Al-Razi criticises this argument accusing Al-Katibi of the ignorance of the fact that the 'essence' exists in the mind, and yet is known as external. Al-Katibi supposes that the knowledge of a thing necessitates its existence as an independent objective reality. Moreover it should be remembered that the Ash`arite discriminate between 1.Ibn Mubarak's Commentary, f ol. I A b. 2.Ibn Mubarak'sCommentary,fol.15a.
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