Affirming that divine knowledge of occurrent changes among particulars is incompatible with the doctrine of divine immutability, this article seeks to resolve this tension by denying the latter. Reviewing this long-running debate, I first formalize the exchange between al-Ghazālı̄and Avicenna on this topic, and then set out the ways in which contemporary Sadrāean philosophers have tried to resolve the incompatibility. I argue that none of the cited Sadrāean attempts to resolve the incompatibility between divine omniscience and immutability is successful. Then, (...) by reference to certain principles drawn from Shia theology, I indicate how one might seek to reject the dogma of divine immutability. I conclude that by emancipating ourselves from that dogma, new horizons could be opened for Islamic philosophy, free from traditional Hellenistic constraints. (shrink)

This book deal with ethico-legal issues. Muslims believe that everything they own has been given to them as an amanah (trust) from Allah. Would it constitute a breach of that trust to consent to enrol oneself as an organ donor? Cloning could rectify the problem of infertile couples, but such technology could also be abused with dire consequences. While euthanasia may apparently alleviate the suffering of the terminally ill, would that not compound their agony in the life hereafter? The author (...) sheds light on these issues and acquaints the reader with the latest Islamic rulings on these biotechonological manipulations. (shrink)

This paper criticizes one of the premises of Schellenberg’s atheistic argument from divine hiddenness. This premise, which can be considered as the foundation of his proposed argument, is based on a specific interpretation of divine love as eros. In this paper I first categorize several concepts of divine love under two main categories, eros and agape; I then answer some main objections to the ascription of eros to God; and in the last part I show that neither on a reading (...) of divine love as agape nor as eros can Schellenberg’s argument be construed as sound. My aim is to show that even if -- contra Nygren for example -- we accept that divine love can be interpreted as eros, Schellenberg’s argument still doesn’t work. (shrink)

This article discusses the national identity of the Yemenite Jews as portrayed in Majdi Saleh’s novel The Journey of Buried Secrets. The novel, in addition to being a journey to the ancient past of Yemen, is a journey to the secret life of the Yemenite Jews as well. It is an exploration of their customs, traditions, worries, passions and identity. The writer has been able to dive deep into the depths of Yemeni society, both Muslim and Jewish, depicting the beauty (...) of Yemen architecture, ancient inscriptions and living styles of bygone days. Saleh’s novel presents a new perspective of the Yemenite Jew, one who identifies himself with Yemen and feels proud of this attachment to the land of his birth. The article argues that Yemenite Jews have been emotionally and cognitively attached to their motherland and perceived themselves as being Yemenites belonging to the country where they were born and grew up. It asserts that such a sense of belonging is the outcome of religious tolerance and coexistence of the larger Muslim community. (shrink)

Despite a plethora of empirical evidence on the potential role of senior management in the success of corporate social responsibility in Western-dominated organizational contexts, little attempt has been made to document the various managerial mindsets toward CSR in organizations in Muslim-dominated countries in the Middle East region. To address this existing lacuna of theoretical and empirical research in CSR management, this paper offers a qualitative case study of CSR in three manufacturing firms operating in Iran’s auto industry. Based on an (...) inductive analysis of the qualitative data, three types of managerial mindset toward CSR are identified: conformist, self-seeker, and satisfier. While it is evident that these different mindsets of Iranian managers seek to serve managerial ends and short-term self-interests, they fall short of core values of Islamic ethics and CSR. (shrink)

From the Qur'an, Surah Maryam: -/- (21) So she conceived him, and went in seclusion with him to a remote place. (22) And the pains of childbirth drove her to the trunk of a palm tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" (23) But (a voice) cried to her from beneath the (palm tree): "Grieve not! for thy Lord hath provided a (...) rivulet beneath thee;" (24) "And shake towards thyself the trunk of the palm tree: it will let fall fresh ripe dates upon thee." (25) "So eat and drink and cool (thine) eye. And if thou dost see any man say 'I have vowed a fast to (Allah) Most Gracious, and this day will I enter into no talk with any human being.'" -/- This Surah depicts a human being in unbearable pain. What makes the pain tolerable is the sympathy that God shows for Mary. Hearing her inner voice, understanding her suffering and her grief, God is moved to provide her with practical and substantive support to help her bear her agony. For me this story portrays a God who is active in the world, hears the supplications of humanity, and has empathy with the needy, the oppressed, and those who are suffering. -/- Yet I am concerned that our theological traditions in the Islamic world (as also in Christendom) have developed through the centuries such that God is now seen, by overwhelming theological consensus, as an immutable being, a being outside time who has determined our providence from the standpoint of eternity, who has foreknowledge of every free action of his creations and has designed all according to His plan for past and future events; who knows in advance even the timings and contents of our petitionary prayers and has decided already whether to answer them. (shrink)

Journals and publishers are increasingly using artificial intelligence (AI) to screen submissions for potential misconduct, including plagiarism and data or image manipulation. While using AI can enhance the integrity of published manuscripts, it can also increase the risk of false/unsubstantiated allegations. Ambiguities related to journals’ and publishers’ responsibilities concerning fairness and transparency also raise ethical concerns. In this Topic Piece, we offer the following guidance: (1) All cases of suspected misconduct identified by AI tools should be carefully reviewed by humans (...) to verify accuracy and ensure accountability; (2) Journals/publishers that use AI tools to detect misconduct should use only well-tested and reliable tools, remain vigilant concerning forms of misconduct that cannot be detected by these tools, and stay abreast of advancements in technology; (3) Journals/publishers should inform authors about irregularities identified by AI tools and give them a chance to respond before forwarding allegations to their institutions in accordance with Committee on Publication Ethics guidelines; (4) Journals/publishers that use AI tools to detect misconduct should screen all relevant submissions and not just random/purposefully selected submissions; and (5) Journals should inform authors about their definition of misconduct, their use of AI tools to detect misconduct, and their policies and procedures for responding to suspected cases of misconduct. (shrink)

Abu Hamid al-Ghazali, a Muslim jurist-theologian and polymath who lived from the mid-eleventh to the early twelfth century in present-day Iran, is a figure equivalent in stature to Maimonides in Judaism and Thomas Aquinas in Christianity. He is best known for his work in philosophy, ethics, law, and mysticism. In an engaged re-reading of the ideas of this preeminent Muslim thinker, Ebrahim Moosa argues that Ghazali's work has lasting relevance today as a model for a critical encounter with the (...) Muslim intellectual tradition in a modern and postmodern context. Moosa employs the theme of the threshold, or dihliz , the space from which Ghazali himself engaged the different currents of thought in his day, and proposes that contemporary Muslims who wish to place their own traditions in conversation with modern traditions consider the same vantage point. Moosa argues that by incorporating elements of Islamic theology, neoplatonic mysticism, and Aristotelian philosophy, Ghazali's work epitomizes the idea that the answers to life's complex realities do not reside in a single culture or intellectual tradition. Ghazali's emphasis on poiesis--creativity, imagination, and freedom of thought--provides a sorely needed model for a cosmopolitan intellectual renewal among Muslims, Moosa argues. Such a creative and critical inheritance, he concludes, ought to be heeded by those who seek to cultivate Muslim intellectual traditions in today's tumultuous world. (shrink)

The need to turn an enemy into an adversary is an ethical obligation. I try to show that this obligation has multiple religious and philosophical resources. The ethical imperative also requires us to not overstate and magnify any problem at hand to the point that it becomes insurmountable and enmity becomes an end in itself. I do ask the question whether Springs thinks of Colin Kaepernick’s peaceful protest by taking the knee at football games as an instance of healthy conflict. (...) Are the terms peace and healthy conflict perhaps not better viewed as allegories for the interrogation of the human condition? Perhaps healthy conflict remains a series of questions rather than concrete outcomes. (shrink)

Dual loyalty refers to the common emotional experience of being pulled in two different directions. It consists of a collective state of mind such that diasporas feel they owe allegiance to both host country and homeland. The study explored the theme of dual loyalties in an Arab American novel, Scattered Like Seeds , by Shaw J. Dallal. The paper used the qualitative research design involving literary criticism. The results showed that dual loyalties can be usual in terms of their occurrence (...) as a diagnostic phenomenon, but they are unusual and melodic in terms of their effects on the psychology and the social portion of the people affected. The study concludes that dual loyalty as exemplified by Thafer, reaches a point where one belongs to both and none; unable to entirely side with one, Thafer is not accepted by either he is viewed as an American by the Arabs and an Arab by the Americans. Dual loyalty is like a hyphen, a portion that enables one to impartially see the deformities of each culture. KEYWORDS: Literature, dual loyalties, Arab American novel, literary criticism, USA. (shrink)

Muslim ethics is cautiously engaging developments in neuroscience. In their encounters with developments in neuroscience such as brain death and functional magnetic resonance imaging procedures, Muslim ethicists might be on the cusp of spirited debates. Science and religion perform different kinds of work and ought not to be conflated. Cultural translation is central to negotiating the complex life worlds of religious communities, Muslims included. Cultural translation involves lived encounters with modernity and its byproduct, modern science. Serious ethical debate requires more (...) than just a mere instrumental encounter with science. A robust Muslim approach to neuroethics might require an emulsion of religion and neuroscience, thought and body, and body and soul. Yet one must anticipate that Muslim debates in neuroethics will be inflected with Muslim values, symbols and the discrete faith perspectives of this tradition with meanings that are specific to people who share this worldview and their concerns. (shrink)

Ontological pluralism is the view that there are different ways of being. Historically, ways of being are aligned with the ontological categories. This paper is about to investigate why there is such a connection, and how it should be understood. Ontological pluralism suffers from an objection, according to which ontological pluralism collapses into ontological monism, i.e., there is only one way to be. Admitting to ontological categories can save ontological pluralism from this objection if ways of being ground ontological categories. (...) -/- . (shrink)

At the foundation of systematic thinking lie decisive assumptions that cannot be articulated and treated in a theoretical manner. Nonetheless, they are settled practically and metaphorically to orient and provoke the systematic attempts of philosophy. This field of non-theoretical assumptions is the theme of this paper. In the following, I articulate one specific metaphorical and practical answer that defies theoretical and systematic treatment. While it is among the most fundamental and fatal answers that can ever be ventured in the entire (...) field of systematic thinking, they cannot occupy center-stage in theoretical thinking. The problematic concerns the pragmatic or absolute establishment of the edifice of philosophy. In the following, I try to portray a fundamental but irresolvable conflict in a back-and-forth movement between rival answers given to this problematic. This investigation concludes by emphasizing the irremediable failure to settle, once and for all, the conflict portrayed between the two opposed designations of philosophy in principle. (shrink)

The problems that organ transplantation poses to the Muslim mind may be summarized as follows: firstly, a muslim believes that whatever he owns or possesses has been given to him as an amānah (trust) from Alla¯h. Would it not be a breach of trust to give consent for the removal of parts of one's body, while still alive, for transplantation to benefit one's child, sibling or parent? Secondly, the Sharā'ah (Islamic Law) emphasizes the sacredness of the human body. Would it (...) not then be an act of aggression against the human body, tantamount to its mutilation, if organs were to be removed after death for the purpose of transplantation?In this paper I attempt to illustrate how the Muslim jurists have tried to resolve the dilemma of Muslims by providing them with certain guidlines based on the original sources of Islam, namely, the Qur'n and the Prophetic tradition. In order to assist the followers of other religious traditions to grasp the gravity of the problem posed by organ transplantation to the Muslim mind, I begin by discussing the opinions of Muslim jurists on the issue of utilization of human parts. Thereafter, I touch upon the resolutions taken by the various Islamic Juridical Academies on the issue in question. Finally, I shed light upon the inclusion of organ donation in a Muslim Will and the enforceable nature of such a will. (shrink)

The problems that organ transplantation poses to the Muslim mind may be summarized as follows: firstly, a muslim believes that whatever he owns or possesses has been given to him as an amānah (trust) from Alla¯h. Would it not be a breach of trust to give consent for the removal of parts of one's body, while still alive, for transplantation to benefit one's child, sibling or parent? Secondly, the Sharā'ah (Islamic Law) emphasizes the sacredness of the human body. Would it (...) not then be an act of aggression against the human body, tantamount to its mutilation, if organs were to be removed after death for the purpose of transplantation? In this paper I attempt to illustrate how the Muslim jurists have tried to resolve the dilemma of Muslims by providing them with certain guidlines based on the original sources of Islam, namely, the Qur'n and the Prophetic tradition. In order to assist the followers of other religious traditions to grasp the gravity of the problem posed by organ transplantation to the Muslim mind, I begin by discussing the opinions of Muslim jurists on the issue of utilization of human parts. Thereafter, I touch upon the resolutions taken by the various Islamic Juridical Academies on the issue in question. Finally, I shed light upon the inclusion of organ donation in a Muslim Will and the enforceable nature of such a will. (shrink)

The problems that organ transplantation poses to the Muslim mind may be summarized as follows: firstly, a muslim believes that whatever he owns or possesses has been given to him as an amānah (trust) from Alla¯h. Would it not be a breach of trust to give consent for the removal of parts of one's body, while still alive, for transplantation to benefit one's child, sibling or parent? Secondly, the Sharā'ah (Islamic Law) emphasizes the sacredness of the human body. Would it (...) not then be an act of aggression against the human body, tantamount to its mutilation, if organs were to be removed after death for the purpose of transplantation?In this paper I attempt to illustrate how the Muslim jurists have tried to resolve the dilemma of Muslims by providing them with certain guidlines based on the original sources of Islam, namely, the Qur'n and the Prophetic tradition. In order to assist the followers of other religious traditions to grasp the gravity of the problem posed by organ transplantation to the Muslim mind, I begin by discussing the opinions of Muslim jurists on the issue of utilization of human parts. Thereafter, I touch upon the resolutions taken by the various Islamic Juridical Academies on the issue in question. Finally, I shed light upon the inclusion of organ donation in a Muslim Will and the enforceable nature of such a will. (shrink)

Hijab – covering of a Muslim woman's body – is the most visible Islamic mandate. For a century it has been a major site of ideological struggle between traditionalism and modernity, and a yardstick for measuring the emancipation or repression of Muslim women. In recent decades hijab has become an arena where Islamist and secular feminist rhetoric have clashed. For Islamists, hijab represents their distinct identity and their claim to religious authenticity: it as a divine mandate that protects women and (...) defines their place in society. For secular feminists, hijab represents women's oppression: it is a patriarchal mandate that denies women the right to control their bodies and to choose what to wear. The clash has been particularly strident in Iran, where the state has twice intervened with legislation to an extent that no other Muslim country has experienced. Iran, too, has been a prime site for the emergence of `Islamic feminist' discourses that speak of hijab not as a `duty,' but as a `right,' and as a social rather than a religious mandate, and finds juristic arguments to support this position. This article traces the genealogy of this new juristic position from notions of hijab in classical Islamic jurisprudence (fiqh). It documents how jurisprudential positions and notions of hijab in Iran evolved in response to socio-political factors. It concludes by highlighting wider implications of the new juristic position on hijab for establishing common ground between secular feminist and Islamic discourses. (shrink)

Women, Jurisprudence, Islam. By Sedigheh Vasmaghi. Translated by Mr. Ashna and Philip G. Kreyenbroek. Göttinger Orientforschungen III, Reihe: Iranica, Neue Folge, vol. 11. Wiesbaden: Harrassowitz, 2014. Pp. 162. €38.

According to a bedrock assumption in the current methodology of armchair philosophy, we may refute a theory aiming at analyzing a concept by providing a counterexample in which it intuitively seems that a hypothetical or real situation does not fit with what the theory implies. In this paper, we shall argue that this assumption is at most either untenable or otherwise useless in bringing about what is commonly expected from it.

The raison d'etre of this dissertation is the Muslim dilemma when confronted with some of the biotechnological innovations which relate to the precautionary measures to prevent the birth of children, technological manipulation in order to overcome infertility and the termination of fetal life. All of these issues are directly related to human life and thus pose serious problems. The Muslim is one whose life is regulated by the teachings of the Qur'an and Sunnah of the Prophet. Hence, his action is (...) considered proper or right if it conforms to their broad teachings and improper or wrong if it contra-dicts the very spirit of their teachings. This study is thus focused on the teachings of the Qur'an and the relevant ahadith pertaining to the beginning of human life, the sanctity of married life, and the sanctions for the termination of human life. The objective is to analyze the relevant injunctions and present them in a systematic way to prepare ground for the assessment of such biotechnological issues so as to ascertain their legality under the Shari'ah. ;In order to comprehend the ethical system envisaged by the Qur'an and Sunnah vis-a-vis the biomedical issues it is essential that we acquaint ourselves with the fundamental concepts pertain- ing to health care, medical treatment and medical ethics. Thereafter, a detailed discussion follows on reproductive control, biotechnical parenting and abortion. Each of these issues are elaborately analyzed in the light of the spirit and principles envisaged by the relevant injunctions. ;Proper grasp of the implications of these issues within the Islamic framework is expected to provide the perplexed Muslims with the necessary guidelines in the event that circumstances demand that they opt for either the contraceptive devices or the modern tech-niques to overcome infertility or abortion. (shrink)

Verbal learning and memory summaries of older adults have usually been used to describe neuropsychiatric complaints. Bayesian hierarchical models are modern and appropriate approaches for predicting repeated measures data where information exchangeability is considered and a violation of the independence assumption in classical statistics. Such models are complex models for clustered data that account for distributions of hyper-parameters for fixed-term parameters in Bayesian computations. Repeated measures are inherently clustered and typically occur in clinical trials, education, cognitive psychology, and treatment follow-up. (...) The Hopkins Verbal Learning Test is a general verbal knowledge and memory assessment administered repeatedly as part of a neurophysiological experiment to examine an individual’s performance outcomes at different time points. Multiple trial-based scores of verbal learning and memory tests were considered as an outcome measurement. In this article, we attempted to evaluate the predicting effect of individual characteristics in considering within and between-group variations by fitting various Bayesian hierarchical models via the hybrid Hamiltonian Monte Carlo under the Bayesian Regression Models using ‘Stan’ package of R. Comparisons of the fitted models were done using leave-one-out information criteria, Widely applicable information criterion, and K-fold cross-validation methods. The full hierarchical model with varying intercepts and slopes had the best predictive performance for verbal learning tests [from the Advanced Cognitive Training for Independent and Vital Elderly study dataset] using the hybrid Hamiltonian-Markov Chain Monte Carlo approach. (shrink)

The remodeling of biological membranes is crucial for a vast number of cellular activities and is an inherently multiscale process in both time and space. Seminal work has provided important insights into nanometer‐scale membrane deformations, and highlighted the remarkable variation and complexity in the underlying molecular machineries and mechanisms. However, how membranes are remodeled at the micron‐scale, particularly in vivo, remains poorly understood. Here, we discuss how using regulated exocytosis of large (1.5–2.0 μm) membrane‐bound secretory granules in the salivary gland (...) of live mice as a model system, has provided evidence for the importance of the actomyosin cytoskeleton in micron‐scale membrane remodeling in physiological conditions. We highlight some of these advances, and present mechanistic hypotheses for how the various biochemical and biophysical properties of distinct actomyosin networks may drive this process. (shrink)

According to the dominant methodology of contemporary analytic philosophy, philosophical intuitions play evidential roles for or against philosophical theories. However, intuitions can play the supposed role successfully only if they are justified. Phenomenalism, as one of the proposed theories that aims to explain and argue for justifiedness of intuitions, claims that intuitions are justified because they have a certain phenomenal character: Intuitive contents seem to be true. Furthermore, it argues that sensory perception has similar phenomenal character, in virtue of which (...) it is justified. This analogy confirms the justifiedness of intuitions. In this paper, however, we shall argue that there is at least one another epistemological feature of sensory perception which is relevant to its justifiedness, that is self-correction. Although sensory perception is highly self – correcting, intuitions normally resist self – correction, even in the case of further recalcitrant evidences. The disanalogy threatens phenomenalist analogy for justifiedness of intuitions. (shrink)

Artificial intelligence (AI), large language models (LLMs), such as Open AI’s ChatGPT, have a remarkable ability to process and generate human language but have also raised complex and novel ethica...

In this article, we discuss ethical issues related to using and disclosing artificial intelligence (AI) tools, such as ChatGPT and other systems based on large language models (LLMs), to write or edit scholarly manuscripts. Some journals, such as Science, have banned the use of LLMs because of the ethical problems they raise concerning responsible authorship. We argue that this is not a reasonable response to the moral conundrums created by the use of LLMs because bans are unenforceable and would encourage (...) undisclosed use of LLMs. Furthermore, LLMs can be useful in writing, reviewing and editing text, and promote equity in science. Others have argued that LLMs should be mentioned in the acknowledgments since they do not meet all the authorship criteria. We argue that naming LLMs as authors or mentioning them in the acknowledgments are both inappropriate forms of recognition because LLMs do not have free will and therefore cannot be held morally or legally responsible for what they do. Tools in general, and software in particular, are usually cited in-text, followed by being mentioned in the references. We provide suggestions to improve APA Style for referencing ChatGPT to specifically indicate the contributor who used LLMs (because interactions are stored on personal user accounts), the used version and model (because the same version could use different language models and generate dissimilar responses, e.g., ChatGPT May 12 Version GPT3.5 or GPT4), and the time of usage (because LLMs evolve fast and generate dissimilar responses over time). We recommend that researchers who use LLMs: (1) disclose their use in the introduction or methods section to transparently describe details such as used prompts and note which parts of the text are affected, (2) use in-text citations and references (to recognize their used applications and improve findability and indexing), and (3) record and submit their relevant interactions with LLMs as supplementary material or appendices. (shrink)

Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any (...) difference, it is about their theory of existence, not about their theory of composition. Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any difference, it is about their theory of existence, not about their theory of composition. (shrink)

This article explores the impact of an Increase in the average Number of Authors per Publication on known ethical issues of authorship. For this purpose, the ten most common ethical issues associated with scholarly authorship are used to set up a taxonomy of existing issues and raise awareness among the community to take precautionary measures and adopt best practices to minimize the negative impact of INAP. We confirm that intense international, interdisciplinary and complex collaborations are necessary, and INAP is an (...) expression of this trend. However, perverse incentives aimed to increase institutional and personal publication counts and egregious instances of guest or honorary authorship are problematic. We argue that whether INAP is due to increased complexity and scale of science, perverse incentives or undeserved authorship, it could negatively affect known ethical issues of authorship at some level. In the long run, INAP depreciates the value of authorship status and may disproportionately impact junior researchers and those who contribute to technical and routine tasks. We provide two suggestions that could reduce the long-term impact of INAP on the reward system of science. First, we suggest further refinement of the CRediT taxonomy including better integration into current systems of attribution and acknowledgement, and better harmony with major authorship guidelines such as those suggested by the ICMJE. Second, we propose adjustments to the academic recognition and promotion systems at an institutional level as well as the introduction of best practices. (shrink)

We will formulate some analogous higher-order versions of Skolem’s paradox and assess the generalizability of two solutions for Skolem’s paradox to these paradoxes: the textbook approach and that of Bays (2000). We argue that the textbook approach to handle Skolem’s paradox cannot be generalized to solve the parallel higher-order paradoxes, unless it is augmented by the claim that there is no unique language within which the practice of mathematics can be formalized. Then, we argue that Bays’ solution to the original (...) Skolem’s paradox, unlike the textbook solution, can be generalized to solve the higher-order paradoxes without any implication about the possibility or order of a language in which mathematical practice is to be formalized. (shrink)

According to a common definition, the argument of truthful ones is an argument in which the existence of Necessary Being is proved with no presumption of the existence of the possible being. Avicenna proposed different versions of this style of argument and the version in the book of Nejat is one of them. This paper is intended to examine the possibility of proving the logical validity of this version in first-order predicate logic and explain the principles which the argument is (...) based on. In this way, it becomes clear to what extent Avicenna's version is in accordance with the criteria he himself introduces for the argument of truthful ones. In this respect, while providing a clear exposition of the version in the book of Nejat, bugs on some of the statements and proposals to obviate them in terms of replacement arises. Then explaining the concepts and premises which the argument in the book of Nejat is besed on, it is formulated in first-order predicate logic with its full proof. Finally, the proposed model's accordance with the presented criteria for the argument of truthful ones will be shown. (shrink)