چکیده:
The discussion of credits is one of the important topics that can be the source of works in various sciences, including jurisprudence and principles. The truth of credits and credit matters, types of credits and the relationship between credits and reality are important issues that must be addressed in the topic of credits. Many thinkers such as the late Esfahani and Allameh Tabatabaei have discussed the mentioned issues appropriately. Iraqi researcher is also among the thinkers who raised this debate in his fundamental discussions. From the Iraqi researcher's point of view, credits are divided into two categories, which are pure credits and real credits. He believes that real credits are appointed and become reality after the credit in the external world.His main reason for this is the survival of such credits with the assumption of creditors. His statement is flawed in many ways, and the most important flaw is that the idea that cedits such as property, after the extinction of creditors, still remain. it is not correct, because the creditors of stewardship of the property is intellectuals, and it is certain that if all intellectuals are destroyed, it will not remain and there will be no place to assume property.
خلاصه ماشینی:
It seems that the first person who paid more or less attention to the issue of 'i'tibari' with its new meaning was Mulla Salih Mazandarani, who raised rules and points such as: 'the non-realization of a considerational matter like the names of individuals, the considerational nature of imaginary pleasures, and the lack of real existence of social and family relations and social power...
The major difference between the words of Muhaqqiq Iraqi and the late Allamah and the late Isfahani in explaining conventionalities As previously mentioned, convention from the perspective of the late Isfahani and Allamah Tabataba'i is the attribution of a definition (hadd) of a real thing to another thing; meaning that every convention is dependent on a reality that forms the foundation of that convention.
Another important difference that exists between these two views is that, as mentioned, according to Muhaqqiq Iraqi's principle, through convention, a certain mode of stability and subsistence is realized for conventional matters, meaning that something is created in the world and something that did not exist before achieves realization, although that thing cannot be shown or pointed to.
) Second Objection The most important evidence used by Muhaqqiq Iraqi to prove the reality of conventionalities was recourse to this intuitive matter: that after the conventional realization of ownership, it becomes established, and its subsistence does not depend on the establishing convention, and this is different from something like the convention of 'aniab aghwal'.
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