Mulla Sadra’s trans-substantial motion, which is rooted in the specific philosophical principles of the Transcendent Philosophy, is one of the most fundamental innovative theories in the history of Islamic philosophy, which has succeeded in solving several philosophical
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Mulla Sadra’s trans-substantial motion, which is rooted in the specific philosophical principles of the Transcendent Philosophy, is one of the most fundamental innovative theories in the history of Islamic philosophy, which has succeeded in solving several philosophical complexities and ambiguities. However, Mirza Abulhassan Jilwah has advanced some criticisms against this theory, the most important of which include the return of all changes in the world to earth’s rotation, instantaneous generation and corruption of motions in the world, the dependence of the trans-substantial motion on a fixed subject, and essential transformation in case of accepting the trans-substantial motion. This paper explores and discusses these criticisms in terms of their principles and methods of reasoning. It concludes that Jilwah has advanced these criticisms based on a peripatetic approach, without referring to the fundamental principles of Mulla Sadra’s philosophy. In fact, like Ibn Sina, in all of his criticisms of the trans-substantial motion, he has confused the principles of existence with those of quiddity.
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