چکیده:
In this article, we review the translation of Mullah Sadra's Kitāb al-Mas̲h̲āʿir; The Book of Metaphysical Penetrations. In this article, in addition to the introduction, we emphasize three basic points. First, we want to show in which cases the translation of the Arabic text into English is explicitly incorrect. The translator, Nasr, in some of the sections for the sake of misunderstanding did not succeed in translation of the Arabic text into English. Second, we will show that the translator has dropped some Arabic phrases and did not translate. Finally, we show that some of the English equations are not appropriate. The method we used in writing this article is to begin by introducing Sadra's Arabic text and related English text. Then, we describe both the Arabic and English text, thereby show difference between the text of Mulla Sadra and the translator. Finally, by getting the proposed translation, we will finish the discussion of that section.
خلاصه ماشینی:
Based on Dr. Nasr's translation, we must say that according to the language of most philosophers, the qualification of quiddity by wujud and the occurrence of wujud to quiddity is not an external qualification and an accidental occurrence by incarnation, in such a way that the qualified [meaning quiddity] would already have a degree of reality [before existence]; but existence does not have such a quality in this degree.
Mulla Sadra says that if wujud were present in the external world and were not a substance, the definition of quality would apply to it; thus, in addition to the previous absurd consequence, which is the precedence of the subject [meaning quiddity] over its existence, which itself necessitates circularity and infinite regression, it would also follow that quality becomes the most general of all things [because wujud, which is a quality, must be the most general according to the assumption] and likewise that substance is a quality in its essence [since wujud, which is a quality, applies to substance].
C) Another mistake that follows the previous one is that Dr. Nasr has translated the phrase "علي هـذا التقـدير، فيکـون وصـفا لهـا" as " wujud[ thus becomes a qualification for] [quiddity]", which is completely ambiguous; because the expression "thus", without considering what is meant by "غيرها", does not convey the original meaning of "علي هذا التقـدير" (the same as "علـي [تقدير] انتزاعيه الوجود"); meaning it is not clear whether "thus" refers to the problem of wujud as an abstract concept (equivalent to "علي [تقدير] انتزاعيه الوجود") or to in point of concrete reality (equivalent to "علـي تقـدير عينيـه [الوجـود]").
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