Sadrian Metaphysics

Allamah Tabatabai in Tafseer al Mizan rejects the notion prevalent among the laity, concerning miracles being essentially-impossible ممتنع بالذات occurrences on the ground that an essentially-impossible event or occurrence is one the existence of which is not possible due to the essence ماھیت of that thing itself ; in other words the essence of the thing under consideration lacks the capacity or the disposition استعداد to receive existence from an existence-bestowing source م بداء for instance a ‘non-caused effect’ ; the proposition of a non-caused effect is self-contradictory because by its very definition an effect is a contingent existent ممکن بالذات and as such can only come into existence when its existence is necessitated by a cause in other words when the possibility of its existence امکان وجود is granted preference by a cause over the possibility of its non-existence ; therefore it is impossible for a contingent to exist without having been caused by another ; according to the

While speaking about the Universal Law of Causality in his monumental exegesis on the Quran, the Tafseer Al-Mizan, Allama Tabatabai mentions that there is a mutual implication between a cause and its effect, such that whenever a perfect-cause علت تامہ is realized into existence, its effect is also unfailingly realized into existence, and it is impossible for a perfect-cause to exist without its effect also existing with it ; similarly it is also equally impossible for an effe ct to exist without its perfect-cause also existing together with it; this is due to the fact that a perfect or complete cause is regarded as such only when it realizes the existence of its effect, and hence a cause cannot be considered as being complete or perfect in the absence or non-existence of its effect ; now since the effect is essentially-contingent ممکن بالذات therefore it cannot come into existence and remain in existence without a perfect cause granting preference to the possibility of its existence ام

Allama Tabatabai states in Tafseer Al Mizan that nothing in this physical world comes into existence without a cause علت such that every originated phenomenon حادٹ occurring in the material cosmos is dependent for its origination and existence upon a cause ; according to the Grand Philosopher the human mind considers the dependence of every created and contingent ممکن بالذات thing upon its cause as a self-evident fact بدیھی ; this is due to the reason that the origination حدو ث of that which did not exist previously but came into being later is sufficient evidence in itself of the fact that existence is not integral and necessary for its essence ماھیت, which in itself is neither inclined towards existence nor non-existence but is equidistant in relation to both, and is therefore in need of an external cause for granting preference ترجیح to either one of the two possibilities امکان عدم و وجود. According to the Allama this rational judgement emanates from man's primord