The theological approach of al-Sharīf al-Murtaḍā, the foremost Shīʿī-Ithnā ʿasharī scholar of his time, can be found in his works “al-Mulakhkhaṣ fī uṣūl al-dīn” and a sort of complementary of this unfinished book “al-Dhakhīra fī ʿilm al-kalām”. However, of these works, al-Mulakhkhaṣ fī uṣūl al-dīn have survived to the present day with a partial deficiency which seemingly includes its introduction and a part of the first section that consists of the primary issue of the systematics of theology, i.e. the temporal origination of the world. al-Sharīf al- Murtaḍā’s approach to the first two of the four propositions that were formulated by Muslim theologians to prove the temporal origination of the world, namely “accidents exist”, “accidents are temporally originated”, “the body cannot be devoid of, or precede, accidents”, and “what cannot precede what is originated is likewise originated” is not currently available in this work. However, al-Sharīf al-Murtaḍā’s approach to the issue could be derived from the VI/XII. century’s Shīʿī-Imamī scholar Abū Jaʿfar al-Muqriʾ al-Nīsābūrī’s Taʿlīq fī ʿilm al-kalām, which is a paraphrase (taʿlīq) on al-Sharīf al-Murtaḍā’s mentioned works. Abū Jaʿfar al-Muqriʾ al-Nīsābūrī dealt with the temporal origination of the world through the four mentioned propositions, just as in Muslim kalām tradition and epitomized the issue in accordance with the approach in the revelant chapters in the current edition of al-Mulakhkhaṣ fī uṣūl al-dīn, as well as that of Muslim kalām tradition. However, he cited al-Sharīf al-Murtaḍā’s claim that “the last of these four propositions, i.e. ‘what cannot be precede what is originated is likewise originated’ should not be considered as an independent proposition”, and he outlined that there was a different approach on the issue in the kalām tradition. By pointing out this difference of approach which is not mentioned in any other source, he has made an original contribution to the doctrine.