خلاصة:
the development of a comprehensive definition of motion has always occupied the minds of thinkers. this issue was also of concern to greek thinkers before muslim philosophers, and each of them provided their own definition for motion. mullā ṣadrā, in addition to the common meaning of this term (gradual change), provided a general definition for it (absolute exit from potency to act) that is compatible with both potency and act. motion should be considered one of the accidents of existence exactly in the same way that potency and act are viewed as modes of being and essential accidents of existence and are placed among the problems of prime philosophy. therefore, if, according to hakim sabziwari, motion in general is defined as exiting “non-existence” to enter “existence” and going from “possibility” to “necessity”, such a general meaning of motion can be attributed to immaterial things in mullā ṣadrā’s view as well. in the same way, gnostics also believe in a motion that begins from a divine stroke and embraces the whole levels of being. they called this the “passionate movement”, which means the cause of creation and appearance of things in the world. it is the same divine love and kindness that flows in all things and contains everything in the arches of descent and ascent. hence, following a descriptive-analytic method, in this paper the authors intend to demonstrate that, in mullā ṣadrā’s view, the system of being and, in gonstics’ view, individuations and behavioral manifestations are always in motion towards an ultimate end. mullā ṣadrā called this motion the trans-substantial motion, which flows in the essence of things, and gnostics call it the passionate motion.
ملخص الجهاز:
Avicenna, in the fourth treatise of the Metaphysics of the Shifa, at the end of the discussion on origination and eternity, has raised the discussion of potency and act and regarding potency and Pardash Pour, Golmakani, Hajinia; Genealogy of the Meaning of Motion in Transcendent Wisdom and Theoretical Mysticism similarly, believe in a motion that originates from the Divine Realm and encompasses all levels of existence; they have termed this motion "loving motion" (harakat-e hubbi), meaning that what is the cause and reason for the creation and emergence of things in the world is this divine love and affection, which flows through all things and encompasses them all in the arc of descent and ascent.
C) Definition of movement Mulla Sadra, after attaching movement to metaphysics and considering it among the accidents of existence, classifies beings in terms of potency and act, and by intellectual limitation, into three categories.
However, it can be said that from Mulla Sadra's perspective, the change of the state of contingents from non-existence to existence is, in fact, a type of essential change and movement, or the same "transition from possibility to necessity" by means of a complete cause.
How movement enters first philosophy: After presenting movement and rest in metaphysics and comparing them to the discussion of potentiality and actuality, Mulla Sadra attributes a "general" meaning to movement (1) which, in addition to movement in the specific sense—that is, gradual change—also includes sudden emergence (ibid).
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