If an object's quiddity confronts existence and non-existence in the same position, that is, if it can exist or not exist, without causing contradictions or impossibilities, then it is a possible existence, just as all beings in the universe whose quiddities can exist or remain non-existent. Finally, if quidity is inseparable from existence, and its non-existence leads to absurdity and contradiction, then it is an Uncertain Being.
In that case, quidity and form are the same thing, and that form is the Impermanent Being (wajib al- wujud) or God, who cannot "not exist", because His Essence and Form are the same thing. God's Form is His Essence, and His Essence is His Form. Only He has a Form in Himself and can be self-subsistent.
Any other existent thing - other than God - adds its existence to its essence as an accessory. Hence, they become contingent beings. The being of the entire
universe has no higher status than that of contingency. And, for every moment of its existence, it depends on the Infinite Being that maintains the existence of everything by the continuous radiance of His Being on everything. Thus, the universe and everything in it is a possible being, and metaphysically, dependent on the Undisputed Being.
Undoubtedly. Moreover, the possible entities themselves are of two kinds:
Forms that, while possible in themselves, are made into necessary forms by an Immanent Being;
Forms that are completely possible, without any definite attribute attached to them. The first part, consisting of simple and pure intellectual substances, or angels, are the "eternal effects" of God. In a sense, they were made necessary by Him. Next, it consists of beings in the world that are hereditary and changing, beings that already contain the basis of "impermanence" within themselves, who are born to perish and die.
In addition to the division of possible existence into "eternal" and "impermanent", or permanent and transient, Ibn Sina also divides existence according to "whether it is substance or essence" applied to the quidities of existing objects based on Aristotelian categories, as systematised by Prophiryya.
systematised by Prophiry. According to this distinction, quidities can be either accidents or substances, depending on "whether they are related to something else", such as the colour of a wall, "or independent", such as the material of the wall itself. The category of substance itself is divided into three types, which are as follows:
- Intellect (aq) which is completely independent of matter and potentiality.
- The soul (nafs) which, although detached from matter, still needs the body to act.
- The body (jism) which is divisible, has length, width, and breadth.
Therefore, the dependent and possible elements of the universe in their totality are also divided into three substances, which comprise the various states of the cosmos and form the essential elements from which the universe was created and in terms of which the sciences of the cosmic domain can be understood.