It is noteworthy that Mulla Sadra (97901050/1571-1642)...

It is noteworthy that Mulla Sadra (97901050/1571-1642), the greatest philosopher in modern times in Iran, maintains, however, the principality or priority of existence or being of a thing (’isalat al-wujud, q.v.) to its essence, for, according to him, the latter is merely a mental manifestation of the former. al-mubadi al-Tabi‘iyah "The natural beginnings", a term used to denote the four causes: the material cause, the formal cause, the efficient cause and the final cause.

See also al-‘ilal al-’arb‘ah. al-mubadi al-‘aliyah "The supreme beginnings", an expression used with reference to the souls and intelligences of the celestial spheres; see al-‘uqul al-’asharah. mubasharah (pl. mubasharat) The direct or primary action or movement as opposed to the transmitted or secondary action or movement generated by it.

like the movement of the hand itself which causes the movement of a key in the keyhole; this latter movement is called muwalladah (q.v.) mutarakamah An abridged form of syllogism, technically known as enthymeme; see al-qiyas al-mujiz. mutadhaddatan Two contrary propositions, i.e. two universal propositions have opposite quality, one affirmative and the other negative; see al-qadiyatan mutadaddatan.

mutadhayifan Two correlative terms like father and son, teacher and pupil, or king and subject; one term necessarily implies the other but the two cannot obtain in the same individual at the same time in the same respect. See also taqabul al-tadayuf. muta‘alliqat al-qiyas wa’l-burhan Logical adjuncts, i.e.

the various interrogative pronouns used with regard to questions put in order to discuss the form and matter of definitions and arguments such as hal (q.v.) to ask whether or not a certain thing or state of affairs exists; ma (q.v.), i.e. "what a thing is"; lima (q.v.), i.e. "why a thing is"; etc. All this is indeed the application of the Aristotelian categories (al-maqulat al-‘ashr, q.v.) to the problems of science.

mutaqabilan Two terms in relation of "opposition" to each other so that they cannot be applied to the same thing or person at the same time and in the same respect. These are of four kinds: (1) contraries (diddan, q.v.), (2) correlatives (mutadayifan, q.v.), (3) privative and non-privative (al-mutaqabilan bi’l-‘adm wa’milkah,q.v.) and (4) contradictories (al-mutaqabilan bi’l-’ijab wa’l-salb, q.v.). See also taqabul.