MULLA SADRA ON REALITY OF EXISTENCE

ISLAMIC PHIL THEO [ALT @]

Mulla Sadra on Reality of Existence: 
According to Mulla Sadra the sensible world or sensibilia is the lowest form of existence whereas the spiritual world i.e. the intelligibilia is the highest form of existence or being.

In other words the existence of specific objects and beings in the sensible world (mahsoosat) is weakest whereas the existence of intelligibles (ma’qulat) is the strongest.

It could be asserted that as things move from the sensible realm (alam-e-maddi) to the intermediate realm of the imaginilia (alam-e-barzakh) and from there into the realm of spirits (alam-e-arwah) their existence intensifies and becomes stronger, in other terms it could be said that as things move from the sensible world towards the spiritual realm they become existentially more real.

Similarly it is also correct to say that as things move from the spiritual world through the intermediate world of imaginilia into the sensible world they become weaker in existence, in other words it could be said that they become less real existentially. 

Therefore according to Mulla Sadra as things move from the spiritual world towards the sensible realm they experience diminution (tada’uf) in their existential reality, and as they move upwards from the sensible world towards the intelligibilia they experience intensification (tashaddud) in their existential reality.

This intensification (tashaddud) of existential reality has also been expressed by Mulla Sadra in the framework of actuality (haqiqa) and potentiality (quwa/isti’dad) where the actualization of latent potential in a being or a thing represents intensification in its existence (wujud).

In other terms when an existent moves through the process of substantial motion (harkat-al-jauhariya) from a state of potentiality to a state of actuality so this motion or movement (haraka) causes an intensification in its existence i.e. it becomes more real as it actualizes its latent potential.

In Mulla Sadra’s thought as things become more and more material (maddi) their existence weakens (tad’uf) as they experience diminution in their reality. Similarly as things become more and more detached from matter through disembodiment (tajarrud) they experience intensification (tashaddud) in their existence as they become more real.

Therefore as all things move from the sensible world through the intermediate realm of “barzakh” towards the spiritual realm they experience disembodiment from matter (tajarrud) and therefore become more real as their existence intensifies.

The intensification of existence and the strengthening of reality constitute perfection (kamal), similarly diminution in existence and the weakening of reality constitute imperfection.

For instance when a thing actualizes its latent potential and thereby experiences intensification in its existential reality through substantial motion so it is said to be moving towards existential perfection (kamal-e-wujudi).

Similarly when an existent commences its ascent or return (ma’ad) from the sensible world towards higher realms of existence so then too it is said to be moving towards existential perfection.

Similarly when a thing descends in its journey of origin (mabda) from a higher existential realm into the sensible world of matter so it is said to be moving towards existential imperfection (wujud-e-naqis).

This is because the material realm is a world of generation, corruption, decay and imperfection whereas the higher realms of the imaginilia and intelligibilia since they are free of matter therefore they are not plagued by corruption, decay and imperfection.

[X] . Islamic Philosophy and Theology . (X)