SPECULUM

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(Chittick, em Tymieniecka2007)

For Mulla Sadra, the beings of world are manifestations of the light of wujud cast upon their archetypal realities which through the arc of descent (al-qaws al-nuzul) bring various creatures into the realm of physical existent. Trans-substantial motion marks the arc of ascent (al-qaws al-suudi) through which the ever-increasing intensity of light of wujud allows existents to return their archetypal realities in the supernal realm. In this regard there are such things as archetypal realities and the species far from reflecting celestial archetypes, are merely forms generated by the flow of matter in time.

Also for Mulla Sadra, every being in this world has essentially some existential need (imkan-e faqri). This statement means that every being in this world, by itself, is but nothingness or "Non-existence”. So if any being in the world is left to itself, it immediately moves towards its own denial. Thus, every object can only have a momentary existence, since in the same moment that it has been brought to the domain of existence, its own nature returns it to the domain of non-existence. The point that every being, due to its existential need, is inclined towards its own denial is exactly the very same meaning of mobility and renewal. It is where, according to the theory of Trans-substantial motion, we state that every material entity is changeable in its essence and substance, its existence at every moment is different from its existence at another moment, and the act of perpetual creation is ceaselessly granted by the absolute Divine essence. At the intersection of these two factors, i.e., the existential need of all objects and the perpetual effusion by the absolute metaphysical source, the concept of “new creation" or "perpetual creation" is realized.

This is also the very specific philosophical meaning of “new creation” which is stated in the holy Qur’an (citação: Yet are they in doubt with regard to a new creation). The problem of God, on the basis of such a conception of creation, will appear not as a problem but as an objective, evident, and obvious affair which one will face wherever he goes and whatever he sees. God’s daily involvement in work is expressed in the best way in the theory of the Trans-substantial motion. The closeness of the Truth to the beings, His dominance over the world, His knowledge over all events, His deep intervention in all affairs, and many problems concerning monotheism and God will receive an explicit meaning in this theory.

Throughout the history of Islamic thought, this concept (new creation) has been interpreted in different ways by many thinkers. One of them is trans-substantial motion as the most genuine philosophical interpretations of the fundamental concept of “creation continua” or “perpetual creation" in the world of Islam. In addition to the atomistic philosophy of the Ash’arites which can be considered as an obvious and purely rationalistic approach to the problem, we are also dealing with Sufis’ renewal of ideas which has thoroughly been explained by Ibn Arabi.