A comparative study of the views of Farabi and Sadrul Matalhin about the distinction between existence and essence

Distinguishing existence from essence, as the quetion of this research, was first proposed by Aristotle; But due to Aristotle's particular worldview, it never went beyond the realm of logic. In Farabi's philosophy, this problem (according to the classification of Farabi's works) has two aspects: according to the first category, Farabi specifies the distinction between existence and essence, and the metaphysical effects of this distinction (such as: the occurrence of existence over essence, interpretation of necessity and possibility and causality) has also appeared in his philosophy. But according to the second category, Farabi recognized the mentioned distinction, but due to the intertwining of the meaning of existence and essence, it did not have a metaphysical function in his philosophical system. This distinction was also favored and expanded in Ibn Sina's philosophy; But due to the fact that the issue of originality of existence or essence was not raised, it was not adequately explained. Therefore, it faced many criticisms from some philosophers, including: Ibn Roshd, Suhrawardi and Mirdamad. Finally, Mulla Sadra raised the fundamental question of the originality of existence and by insisting on the principles of philosophy such as: sub-rule, essential movement and gradual unity of existence, the union of existence and essence was raised outside, on the basis of which, the distinction between existence and essence is conventional and what deserves to be realized and proven is nothing but "existence" and essence is a conventional matter and it has no benefit from existence except in a secondary way. So, there is no otherness left that requires the discussion of precedence and backwardness or distinction. Therefore, the discussion of the distinction between existence and essence does not have a critical place in Mulla Sadra's philosophy.