دانشگاه اصفهان الهیات تطبیقی 2008-9651 مقالات آماده انتشار 2026 05 31 The Conjunction of ‘Union’ and ‘Immateriality’ in Ṣadrian Ontology جمع «جمع» و «تجرد» در هستی‌شناسی صدرایی 30444 10.22108/coth.2026.147255.2060 FA مهدی سعادتمند استادیار گروه معارف اسلامی، دانشکده الهیات، دانشگاه یزد، یزد، ایران Journal Article 2025 11 01 ‘Union’ and ‘Immateriality’ are two characteristics that determine the limits and determinations of their subjects. The actual coexistence of these two, despite their conceptual incompatibility, raises the question of the relation between union and immateriality. This research, using a descriptive-analytical method, examines the Sadrian philosophical response to this question. The relationship between these two concepts varies across different instances and cases, ranging from absolute existence to its highest level, namely the Necessary Existent, as well as other levels such as separate entities and the human soul, each presenting a distinct status and analysis. In this context, Mulla Ṣadrā’s philosophical principles—namely the primacy of existence (aṣālat al-wujūd), gradation (tashkīk), and substantial motion (al-ḥarakat al-jawhariyyah)—outline a new existential relation. The concurrence of union and immateriality, from the realm of quiddity, through the gradational unity of existence, and ultimately to the personal unity of existence, follows an evolutionary path: from the non-simultaneous conjunction of affirmation and negation, then the existential conjunction of the two concepts, and finally the identity of union and immateriality in the third stage. The conclusion is that union returns to unity, and immateriality returns to simplicity, and one cannot be realized without the other.<br /><strong> </strong><br /><strong>Keywords:</strong> Union, Immateriality, Unity, Simplicity, Mulla Ṣulla.<br /><strong> </strong><br /><strong>Introduction</strong><br />"Union" is the opposite of "separation" and is associated with unity, just as division and dispersion are associated with plurality. The common use of this term in Ṣadrian transcendent wisdom is in describing existence as "collective existence". However, "union" and "collectivity" are also used at different levels of existence, in contrast to the dispersion appropriate to that same level. Examples such as collectivity in immaterial beings, as well as the collective unity of the soul, are clear instances of this. Various levels of union are also realized in the hereafter, which stand in opposition to the dispersions of this world. The common feature of the concept of collectivity in the aforementioned examples indicates its relativity, which results from the difference of collectivity across various instances, as well as the degree of proximity they have to absolute and realized collectivity within existence itself.<br />A careful examination of the concept of collectivity also reveals its connection with another concept, namely "immateriality" (<em>tajarrud</em>), such that in all the aforementioned cases, a kind of immateriality is also present. Unlike "collectivity," which has a positive and affirmative meaning, immateriality is a negative concept. "Immaterial" (<em>mujarrad</em>) means bare, alone, and without appendages or attachments. "Abstraction" (<em>tajrīd</em>) also means separating the attachments and particularities of a thing through the mind. In other words, abstraction means stripping something of its material attributes and accidents, which is possible in the intellect and mind. Immaterial beings are beings such as intellects and souls that are separate from matter and are immaterial in themselves. Although immateriality is often used in its minimal and common sense—namely, being free from matter and material things, especially when used alone and without addition—beyond this usage or mental precedence, when immateriality is added to other concepts, types such as imaginal immateriality (<em>tajarrud al-mithālī</em>), intellectual immateriality (<em>tajarrud al-ʿaqlī</em>), or even immateriality from quiddity (<em>tajarrud ʿan al-māhiyyah</em>) are also formed.<br />The purpose of this study is to express and examine the instances of the coexistence of "union" and "immateriality" in Ṣadrian wisdom in order to answer the question of what the relation between these two concepts is in each case, and ultimately to discover the relationship between them in an absolute sense.<br /><strong> </strong><br /><strong>Materials and Methods</strong><br />The method of this research is descriptive-analytical, based on the works of Mullā Ṣadrā, first-hand library sources on Islamic wisdom, and related research. For this purpose, while adhering to the general principles of pre-Ṣadrian wisdom, direct reference was made to Mullā Ṣadrā's written works, and then secondary books and research were consulted to reach a conclusion.<br /><strong> </strong><br /><strong>Research Findings</strong><br />In Mullā Ṣadrā's view, "union" and "immateriality" are proportional to the primacy of existence and the invalidity of essence. Since the concept of existence is univocal and gradational, in this approach, in addition to the concrete existence of each thing, collective existence is also proposed, which is a unified, simple truth that encompasses all things subordinate to itself. The realization of collective existence at each of the three levels—the ideal, the intellectual, and the divine—requires the realization of a kind of abstraction from the lower level. Based on substantial motion, the meaning of "immateriality" is fluidity and existential renewal, and the meaning of "union" is a fluid, renewed existence in the process of intensity, containing the previous levels.<br />In a further step, within the approach of the personal unity of existence, "union" and "immateriality" become one, because there is nothing other than the sole existence of the Supreme Being. The existence of the Supreme Being is itself "union" and pure unity, and "immateriality" also refers to this reality.<br />Various examples of "union" and "immateriality" can be mentioned in philosophical discussions, including: the absolute "union" and "immateriality" of the Necessary Existent, "union" and "immateriality" in separate substances, "union" and "immateriality" in the soul, and in the perceptual realm of man, all of which are discussed in this article.<br /><strong> </strong><br /><strong>Discussion of Results and Conclusions</strong><br /><strong>Considering the results of the present study, it can be said that:</strong><br /><br />Although "union" and "immateriality" are not conceptually the same, they are always associated with each other in their concrete realization. That is, in a two-way and necessary relationship, wherever there is "union", the corresponding "immateriality" of the same level is also present, and conversely, each level of "immateriality" is accompanied by a type of "union".<br />The inseparability of the two concepts of "union" and "immateriality" is the result of the continuity of the two concepts of unity and simplicity. Strictly speaking, the meaning of "union" is the same as unity, and the meaning of "immateriality" is the same as simplicity.<br />"Union" is always a positive concept and has an existential and external referent, but "immateriality", depending on the type of ontological perspective or the difference in instances and cases, may have a negative or positive meaning. Differences in ontological approaches also lead to differences in the meaning of "union" and "immateriality". From a substantive perspective, "immateriality" is a negative concept that refers to the elimination of matter and material things, but from an existential perspective based on the primacy and gradation of existence and by considering substantial motion, the concept of "collective existence" is born in its specific meaning. Finally, in the third stage—namely the personal unity of existence—"union" and "immateriality" become one and together form a special type of simultaneity, which in Islamic wisdom is called <em>maʿiyyah bi al-ḥaqq</em> (coincidence with the truth). «جمع» و «تجرد» دو ویژگی هستند که حدود و تعینات موصوفات خود را مشخص می­کنند. همراهی مصداقی این دو در عین ناسازگاری مفهومی، ذهن را به پرسش از نسبت و رابطۀ جمع و تجرد وامی­دارد. این پژوهش با روش توصیفی-تحلیلی، پاسخ حکمت صدرایی را در این باره بررسی می­کند. رابطۀ این دو مفهوم در موارد و مصادیق گوناگون، از مطلق وجود تا اعلی مرتبۀ آن، یعنی واجب‌الوجود و سایر مراتب مانند مفارقات و نفس انسانی، وضعیت و تحلیلی متفاوت دارد. در این میان، مبانی فلسفی ملاصدرا در اصالت وجود، تشکیک و حرکت جوهری، نسبت وجودی جدیدی را ترسیم می­کند. همراهی جمع و تجرد از ساحت ماهوی، تا وحدت تشکیکی وجود و در نهایت، وحدت شخصیۀ وجود، مسیری تکاملی، از جمع غیرهم‌زمان ایجاب و سلب، سپس اجتماع وجودی دو مفهوم و در نهایت، عینیت جمع و تجرد در سیر سوم، پیموده است. نتیجه اینکه بازگشت جمع به وحدت و تجرد به وصف بساطت است و یکی بدون دیگری تحقق نمی­یابد.