In this regard, Avicenna, who was a firm follower of Aristotle, could not accept either Heraclitian "is-ness" (where only constant was "change"), nor Parmenidean "monist immoveable existence" (the "hastī" itself being constant). To solve the contradiction, it so appeared to Philosophers of Islamic world that Aristotle considered the core of existence (i.e. its "substance"/"essence") as a fixed constant, while its facade (accident) was prone to change. To translate such a philosophical image into Persian it is like having "hastī" (existence) as a unique constant core covered by "astī" (is-ness) as a cloud of ever-changing relationships. It is clear that the Persian language, deconstructs such a composite as a sheer mirage, since it is not clear how to link the interior core (existence) with the exterior shell (is-ness). Furthermore, "hast" cannot be linked to anything but itself (as it is self-referent).