However, neither Weak Unrestricted Composition alone nor the different variants of it that have been proposed in the literature can provide us with a satisfying answer to the special composition question, or so (. This thesis has been argued by Contessa and Smith to be compatible with the world being junky and hence to evade an argument against the necessity of Strong Unrestricted Composition proposed by Bohn. The thesis of Weak Unrestricted Composition says that every pair of objects has a fusion. Additionally, my proposal reinforces various theological desiderata including divine omnipresence and God’s necessity across possible worlds, while also supporting new perspectives on Ibn ‘Arabi’s influential notion of waḥdat al-wūjūd, understood as the absolute unity of being. Instead of supporting the historically dominant opposing viewpoints advancing either the principality of existence or of essence (aṣālat al-wujūd/al-māhiyya), I claim that God as omni-part aids renewed defence of the majority rejected view which upholds the combined principality of existence and essence together.
) importance, derives from Ibn Sīnā’s celebrated distinction between essence and existence, and involves determining which is genuinely, objectively, real. This problem of principality, with regards to metaphysical primacy and (. This framework establishes God as literally a part of everything-an “omni-part.” Although consequential for the many prominent religious traditions featuring divine simplicity, my analysis focuses on potential implications for an important formative issue in medieval Islamic philosophy. In this paper, I defend an unconventional mereological framework involving the doctrine of divine simplicity, to surmount a significant yet neglected dilemma resulting from that long-standing view of God as absolutely, and uniquely, simple.
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