The Manifestation of Absolute Existence in the Mirror of Creation from the Perspective of Mulla Sadra

The discovery of the truth of creation has always been the subject of meticulous examination by philosophers and thinkers, who have employed terms such as emanation (sudūr), origination (ījād), and creation (khalq) to describe it. However, Mulla Sadra considers creation to be the locus of divine manifestation (mazhar tajallī) and regards all existents as manifestations (mazāhir) of God. This study aims to explain creation based on the concept of manifestation (tajallī) from Mulla Sadra’s perspective, utilizing content analysis and inferential methodology. It seeks to demonstrate how a system based on manifestation offers a different explanation from causal systems, how the gradations (marātib) of creation and its multiplicities (katharāt) are interpreted within this framework, and how the sequence of origination (iḥdāth) and the mode of the world’s perpetuation (ibqā’) are conceptualized. Given that Mulla Sadra’s philosophical system is founded on the primacy of existence (aṣālat wujūd), existence (wujūd) is regarded as a singular, necessary (wājib) reality that pervades the entire cosmos. Creatures are considered shadows (aẓillah) and modes (sha’ūnāt) of His existence, and creation is thus the locus (mazhar) wherein the Divine Essence (dhāt), Names (asmā’), and Attributes (ṣifāt) of God (Ḥaqq Ta’ālā) are manifested. Since nothing exists except Him, and all that exists are radiations and lights (anwār) of His Being, the entire cosmos is distinguished only by virtue of His Distinguished Essence (tashakhuṣ dhāt Bārī). Accordingly, the effusion (fayḍ) of existence from Him constitutes either an absolute manifestation (tajallī muṭlaq) or successive specific manifestations (tajalliyyāt khāṣṣah mutawāliyah), which are necessitated by His perfection (kamāl). Each manifestation reveals an aspect of His existence. On this basis, the multiplicity (kathrah) of beings is explained as follows: Although God, at the level of Essence (martabe dhāt), annihilates all multiplicities (maḥw katharāt), He descends to
the station of His Names (maqām asmā’) while preserving His unity (waḥdat), thereby manifesting conceptual multiplicity (kathrat mafhūmi). Then, by appearing in the mirrors (marāyā) of contingent beings (mumkināt), He descends to their levels (marātib), giving rise to objective multiplicity (kathrat miṣdāqi). Nevertheless, since all contingent phenomena (ḥawādith imkāni) subsist through Him (qā’im bihi) and possess no independent reality (istiqlāl), they are merely loci (majālī) for the manifestation of His Beauty (jamāl) and Majesty (jalāl). They have no ontological fixity (thubūt) prior to
His manifestation (tajallī). Another key point in Mulla Sadra’s view is that, within
the framework of manifestation, we encounter a singular reality (ḥaqīqah wāḥidah)
with inherent concomitants (lawāzim dhātiyyah) that are never separated from Him. Consequently, any assumed distance (fāṣilah) between God and creatures is negated, and the origination (ījād) of beings from God (Ḥaqq Ta’ālā) occurs instantaneously (daf’ī) and necessarily (bi al-ḍarūrah). Thus, God alone is the Origin (aṣl) and Reality (ḥaqīqah) of existence, while all other entities have no identity (huwiyyah) except through His Identity (huwiyyat al-Ḥaqq). However, they can attain existence (wujūd) through His self-determination (taḥaṣṣul) by virtue of their ontological proximity (ma’iyyah) to Him, serving as mirrors (mir’āt) in which the true form (ṣūrah) of His existence is revealed - and this very capacity for reflection suffices as proof of their existence. In summary, Mulla Sadra maintains that the effusion (ṣudūr) of existential grace (fayḍ wujūd) from God (Ḥaqq Ta’ālā) constitutes either an absolute manifestation (tajallī muṭlaq) or successive specific manifestations (tajalliyyāt khāṣṣah), which are necessitated by His perfection (kamāl). His intention (qaṣd) has no object other than His own Sacred Essence (dhāt muqaddasah).