(Explanation of the fourth type of composition and the invalidity of this composition) And the sixth is composition from essence*** and its existence; here are two things unless they differ
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The Shaykh :"And the sixth is composition from essence*** and its existence; here are two things"
Composition from essence and existence: this is also called composition, but upon reflection, it is not a composition. The essence of a thing is what is asked about by "what," so you say, "What is it?" The answer is, for example, "a human." This is the essence. It says that the existence of the essence is one thing and the essence is another thing. The existence of the essence is one thing and the essence itself is another thing. So if you say "essence" and "existence of essence," what does it become? It becomes a composite. It becomes a composite of the essence and its existence. But is this correct? It is not possible for an essence to exist without existence, and the existence of an essence without existence is only in the mind, not in the external reality. Because a person may conceive of humanity without a human, like what they call universals. But the reality of the matter: is it possible for a human to exist without existence? Absolutely not. Therefore, the author says:
"And the sixth is composition from essence*** and its existence"
The existence of the essence, essence and existence of essence. He said: "Here are two things"
This is a refutation of this composition. It says that this composition cannot be called a composition because there is no difference between the essence and the existence of the essence.
"Unless their consideration differs, then this*** is in the mind and the second is in the realities
So there, it is conceivable that this is other than that *** so, considering both of them, they are other than each other.
That is to say, he (may Allah have mercy on him) says: The essence is the existence of the thing, unless the consideration differs such that it is said that the mind may posit the existence of an essence without existence. For example, the mind may posit a human but without the existence of a human. This is possible. We can say that the mental essence is other than the external essence. But as for the external essence, its existence is its existence in reality. So there is no composition. He said:
"There, it is conceivable that this is other than that*** so by their consideration, they are two
As for when they are considered as one, what is it?
The student: The existence of it itself
The Shaykh :"But if their consideration is unified, then the*** existence of it is its essence, not a second"
Correct. This is a clear matter because the first is a composition of a self and attributes, attributes other than existence. But here it is a composition of the self and existence, the essence of the thing and the existence of the thing. We say it is not possible for an essence to exist without existence, absolutely. Correct, for example, a self may exist without hearing and without sight, but a self without existence is a non-existent thing. It does not exist unless what? You posit it by consideration in the mind and say that a person may conceive of an essence without existence. But in the external reality, there is no essence except with existence. Therefore, he said: "But if their consideration is unified" What does "consideration" mean? It means by the consideration of the external reality. So here "the*** existence of it is its essence"
Composition from essence and existence: this is also called composition, but upon reflection, it is not a composition. The essence of a thing is what is asked about by "what," so you say, "What is it?" The answer is, for example, "a human." This is the essence. It says that the existence of the essence is one thing and the essence is another thing. The existence of the essence is one thing and the essence itself is another thing. So if you say "essence" and "existence of essence," what does it become? It becomes a composite. It becomes a composite of the essence and its existence. But is this correct? It is not possible for an essence to exist without existence, and the existence of an essence without existence is only in the mind, not in the external reality. Because a person may conceive of humanity without a human, like what they call universals. But the reality of the matter: is it possible for a human to exist without existence? Absolutely not. Therefore, the author says:
"And the sixth is composition from essence*** and its existence"
The existence of the essence, essence and existence of essence. He said: "Here are two things"
This is a refutation of this composition. It says that this composition cannot be called a composition because there is no difference between the essence and the existence of the essence.
"Unless their consideration differs, then this*** is in the mind and the second is in the realities
So there, it is conceivable that this is other than that *** so, considering both of them, they are other than each other.
That is to say, he (may Allah have mercy on him) says: The essence is the existence of the thing, unless the consideration differs such that it is said that the mind may posit the existence of an essence without existence. For example, the mind may posit a human but without the existence of a human. This is possible. We can say that the mental essence is other than the external essence. But as for the external essence, its existence is its existence in reality. So there is no composition. He said:
"There, it is conceivable that this is other than that*** so by their consideration, they are two
As for when they are considered as one, what is it?
The student: The existence of it itself
The Shaykh :"But if their consideration is unified, then the*** existence of it is its essence, not a second"
Correct. This is a clear matter because the first is a composition of a self and attributes, attributes other than existence. But here it is a composition of the self and existence, the essence of the thing and the existence of the thing. We say it is not possible for an essence to exist without existence, absolutely. Correct, for example, a self may exist without hearing and without sight, but a self without existence is a non-existent thing. It does not exist unless what? You posit it by consideration in the mind and say that a person may conceive of an essence without existence. But in the external reality, there is no essence except with existence. Therefore, he said: "But if their consideration is unified" What does "consideration" mean? It means by the consideration of the external reality. So here "the*** existence of it is its essence"