Historical Development of the Concept of Hyle (Matter) in the Works of Muslim Thinkers

As generally acknowledged, the term “hyle” in Peripatetic philosophy has been derived from Aristotle’s views on matter and form or potency and act. Although this term has been defined as “matter lacking actuality and enjoying pure potency” in Islamic philosophy, a study of the works of Muslim thinkers reveals that, because of the integration of some philosophical views with gnostic ideas as well as the influence of Islamic teachings, this term has undergone different semantic changes. As a result, in some schools of philosophy, it has been consciously employed to refer to actual affairs. Below, the writers have provided eight meanings for “hyle”, which are listed in their chronological order of formulation:1. Matter lacking any kind of actuality and enjoying pure potency, as accepted by Peripatetic philosophers and equivalent to its Aristotelian concept.
2. The fourth level of being, for the Isma‘ilite, which is posterior to the soul and prior to nature.
3. Pure substantial continuity, in some of Suhrawardi’s works, which, along with accidental quantity, constitutes the truth of body.
4. Matter inclusive of all possible worlds and an otherworldly expression of simple existence in the view of some gnostics.
5. One of the modes of form in line with Mulla Sadra’s view of the unitary integration of matter and form.
6. An equivalent to possible existence or created thing’s divine aspect (Face of God) in the view of Shaykh Ihsa’ei.
7. An expansion of the Aristotelian concept of prime hyle under the title of the dark nature of essence in Tafkik (separation) School.
8. An application of the matter of world to the element of water based on the religious texts of Tafkik School of thought.