Alhassanain(p) Network for Heritage and Islamic Thought

Baa

bariqah

A flash of illumination or inspiration from God in the soul of man, which does not tarry long.

Bari Irminiyas

De Interpretatione (The Interpretation), the title of the second of Aristotle’s book on logic, also named al-‘Ibarah or al-Tafsir; it deals with the formation of different kinds of propositions through the combination of simple ideas or terms.

Balinus

Apollonius: many other Arabic variants of this name to be met with in Muslim works on the history of philosophers and scientists are: Abulluniyus, Abuluniyus, Ablinas and Ablus. Two persons named Apollonius were known to the Muslim thinkers:

Apollonius of Perge (c. 200 B.C.), which name appears almost invariably with epithet al-Najjar, i.e. "the Carpenter"; a Greek mathematician of third century B.C., whose Conics (al-Makhrutat) and other works were translated into Arabic and commented upon.

A sage whose personality is based on the Greek tradition about Apollonius of Tyana, a neo-Pythagorean philosopher of 1st century C.E. He is known as a hakim, i.e. a philosopher but often also called sahib al-talismat, i.e. a magician and miracle-worker.

Babus

Pappus: Greek geometer of late 3rd and early 4th century C.E. His chief work: "Mathematical Collection", was known to the Muslim philosophers and scientists; now extant only in incomplete form.

badihat

Self-evident data or premisses, i.e. propositions the truth of which is open to direct inspection and requires no appeal to other evidence, like the statement that a part is les than the whole of which it is the part or that two contradictories (naqidan, q.v.) cannot obtain in the same individual at the same time.

badihi

That to which we give our assent without any question or investigation; opposed to nazari.

barzakh

Lit. "the intervening space", but technically the term denotes the "world of Ideas" which is considered intermediary between the material or phenomenal world and the world of pure spirits (mufariqat, q.v.) as well as of God. In the philosophy of Illuminationism (al-hikmat al-ishraqiyah, q.v.) barzakh means simply boy as opposed to light (nur.). Barzakhs, thus are dark bodies which become illuminated through the light received from the

spirit. The heavenly spheres being bodily are also barzakhs, but they are living barzakhs as compared to the physical bodies of this world which are dead barzakhs.

Buruqlus

Proclus (410-485 B.C.): Neoplatonic philosopher and saint, regarded as the last great teacher of (the Hegel) of Neoplatonism. He wrote extensive commentaries on Plato’s and Aristotle’s works. His Elements of Theology, a work on Platonic theology, partly translated into Arabic and re-arranged under the title Kitab al-khair al-Mahd (q.v.) was ascribed by the Muslim philosophers to Aristotle.

Barminidus

Parmenides (6th -5th century B.C.): head of the Eleatic school of Greek philosophy; classical exponent of monism. Reality for him is Being which is a plenum filling all space and reaming constant. Empty space or void cannot be. Non-Being, becoming, or creation is impossible. Multiplicity, change and time are illusions. Zeno (Zainun al-Akbar, q.v.), his famous pupil, offered a defence of this block-reality philosophy in terms of his famous paradoxes.

burhan

The term is used in philosophy in various slightly different senses: (1) mode of argumentation; (2) the argument itself; and (3) the manifest evidence or proof of a convincing argument -in this last sense the term is also used in the Qur’an (4:174; 12:24).

al-Burhan

The Arabic title given to Aristotle’s fourth book on logic, viz. Analytica Posteriora or the Second Analytics. See Analutiqa Thani.

al-burhan al-inni

The mode of reasoning which proceeds from effect to cause; as "a proof that a thing is", it starts from the particular fact which is given or is perceived and infers the cause or reason of its existence; also called technically istidlal (q.v.) as opposed to ta‘lil (q.v.)

al-burhan al-tatbiqi

A mode of argument employed to disprove the possibility of the infinite regress of causes as, for example, in the cosmological argument for the existence of God; more generally the term denotes the impossibility of the infinite series of any successive sequence of events in the past or in the future.

al-burhan al-khatabi

The rhetorical argument based on premisses of the kind of maqbulat (q.v.) and maznunat (q.v.). See also al-qiyas al-khatabi.

al-burhan al-siddiqin

"The argument of the truthful ones", i.e. a kind of teleological argument employed by the prophets and saints, which much like al-burhan al-inni

(q.v.), starts from the signs of God, manifest in the natural phenomena and in men’s own selves, and thereby establish the existence of God.

al-burhan al-qati‘

Decisive proof or apodictic demonstration. See al-burhan al-mutlaq.

al-burhan al-limi

The mode of reasoning which procees from a cause to its effect. As "a proof why a thing is", it starts from the cause or the universal and deduces the effect or the particular from it: the cause here is not merely the efficient cause (al-‘illat al-fa‘iliyah, q.v.) but also the formal cause (al-‘illat al-suriyah, q.v.), i.e. the reason why a thing is; technically also called ta‘lil (q.v.) as opposed to istidlal (q.v.).

al-burhan al-mutlaq

Absolute proof or apodictic demonstration of a conclusion in a logical syllogism from propositions or premisses which are certain and self-evident, i.e. such as belong to the category of yaqiniyat (q.v.)

al-basa’it al-ustuqussiyah

"The elemental simples" , i.e. the four elements: fire, air, water and earth. See also al-arkan al-arb‘ah and ustuqussat.

al-basa’it al-mjarradah

"The abstract simples," an expression used by Mulla Sadra (979-1050/1571-1640)[website - Biography] to denote the intelligences and souls of the celestial spheres. See also al-‘uqul al-‘asharah.

al-basait al-‘aqli

"Conceptually simple", i.e. of which it is impossible to think that it could be divided even mentally, for example a point in geometry.

basar

"Sight": it is power placed in the two hollow nerves which meet each other in the brain; thence they separate and go to the two eyeballs. By this power are perceived rays of light, colours, shapes, sizes, motions, the beautiful and the ugly and other things. There are, however, three different theories of vision discussed by the Muslim philosophers.

According to the theory labeled as Platonic theory of vision; a ray of light emanating from the eye falls on the surface of an object, and this enables us to see it. Ibn Sina, however, considers this theory untenable; for were it true we should be able to see things in the dark as we see them in the light.

According to the second theory, it is the formative faculty (al-quwwat al-mutasawwirah, q.v.) itself which, so to say, goes out to the object to meet it, and hence we see it. This theory too is untenable; for were it true we would not be able to distinguish the objects which are absent from those which are present.

The third theory, which is called the Aristotelian theory of vision, holds that whenever light falls on an object its shape transmitted through the

various transparent media is imprinted on the vitreous humour of the eye, and hence we see it.

Batlamiyus (al-Qaludhi)

Ptolemy(the son of Claudius): Astronomer, mathematician, geographer and physicist of Alexandria of 2nd century C.E.; know to the Muslim scientists and philosophers mostly for his notable astronomical work Meagle Syntaxis (Grand Composition) generally called Almagest from the title of its translation in Arabic. The first know Arabic translation was made by al-hajjaj ibn Yusuf ibn Matar (fl. between 170/786 and 218/833), and it was followed by many other translations and also commentaries. Muslim philosophers’ grandiose construction of emanationistic cosmologies (nine celestial spheres with their souls and intelligences -the lower emanating from the immediately higher) is largely based on the Ptolemaic system of astronomy. According to this system, stars, the sun and (other) six planets each studded in a celestial sphere revolve around the earth, the centre of the universe. Muslim scholars studied Ptolemy’s works on geography, optics and the theory of music with great interest. Sarton considers his influence upon later times, until the middle of 16th century, second only to Aristotle.

Buqrat

Hippocrates of Cos (fl. 5th century B.C.): "the Father of Medicine", Greek physician, one of the greatest of all times. All his major works were translated into Arabic as early as 2nd -3rd/8th -9th century and keenly studied by Muslim physicians, most of whom also happened to be philosophers.

Buthaghuras

Pythagoras of Samos (c. 572-497 B.C.), the head of Pythagoreanism. See Fithaghuras.

Buda Yusuf

A name sometimes given by Muslim philosophers to Gautama Buddha (563?-c. 483 B.C.), the Indian philosopher and founder of Buddhism.

Butiqa

The Arabicised title of Aristotle’s Poetica; see below.

Buyutiqa

The Arabicised title of Aristotle’s Poetica or the Poetics, (the other variant being Butiqa), in Arabic entitled also as al-Shi‘r; generally considered by Muslim philosophers to be one of Aristotle’s books on logic, i.e. the last part of the logical Organon (al-Arghanun, q.v.) which deals with the fine art of stirring the imagination and soul of the audience through the magic of words. (online text)

Taa

al-Tasu‘at

"The group of Nines", i.e. the Enneads, a work by Plotinus (al-Shaikh al-Yunani, q.v.) in 54 books, arranged and edited by his pupil Porphyry (Firfuriyus, q.v.) into 6 groups or sets of 9 (enna) on the ground that according to the Pythagorean theory of number 9 is the perfect number. The importance of the Enneads cannot be overestimated in Muslim Philosophy, for the "Theology of Aristotle" (Uthulujiya Aristatalis, q.v.) which was ascribed by the Muslim philosophers to Aristotle as his genuine work was really the running paraphrases of the eight sections of the last 3 "sets" of this work of Plotinus. Muslim philosophy, thus, came to be much dominated by Neoplatonic doctrine and it took very long before the purer Peripateticism, i.e. the philosophy of Aristotle came to surface. See also Uthulujiya Aristatalis. (online text)

Taammun

Implication (S. Afnan, Avicenna: His Life and Works, 93). (AnAc)

Ta'alluq

Relation. (AnAc)

Tafdhil

Detailed, detail (pl. tafdhilat). (AnAc)

Tafwi?

Seale translates as "delegation", but sees it as equivalent to 'free will'. Normally used as opposite of jabr. Fawwa?a literally means entrust, to give full power, authorize, delegate. Imam 'Ali uses the term as saying: "man's freedom is between jabr and tafwid", Kanz al-'Ummal, 1: 313; al-Ash'ari also uses, see his Maqalat, 1: 40-1. See also Watt, Free Will ..., mufawwidah. (AnAc)

Tahaul

Actualization. (AnAc)

Tali

The consequent, i.e. that clause of a conjunctive conditional or hypothetical proposition (al-qadiyat al-shartiyat [al-muttasilah], q.v.) which follows the antecedent (muqaddam, q.v.), e.g. the clause "the ground shall be wet" in the statement, "If it rains, the ground shall be wet."

Talis

Thales (c.640 -c. 546 B.C.), the first who made name as a philosopher in Greek philosophy. See Thalis al-Malti.

Tajalli

Manifestation, theophany (Ibn 'Arabi). (AnAc)

Tajalliyat

Manifestations, theophanies (Ibn 'Arabi). (AnAc)

Tajrid

Catharsis, separation (from imperfections). (AnAc)

Tajsim al-a‘mal

"Corporealisation or embodiment of actions", the view in Muslim eschatology that man’s god or bad deeds would appear in life after death in bodily forms, beautiful or ugly, and bear witness for or against him.

tahkim

Subalternation, i.e. the relation between a universal proposition and a particular proposition having the same subject and predicate and of the same quality; the universal proposition in this pair is sometimes called muhkam lahu and the particular proposition muhkam bihi or muhkam. See also al-qadiyatan al-mutadakhilatan.

takhalkhul

Expansion of a body, e.g. of water into steam; one of the four kinds of (harakah fi’l-kamm, q.v.).

Tartib

Arrangement. (AnAc)

al-tarkib al-ittihadi

The organic composition of parts into a whole so that the parts, apart from the whole of which they are the parts, have no independent existence of their own -like the composition of matter (maddah or hayula, q.v.) and form (surah, q.v.) in a concrete particular thing or that of differentia (fasl, q.v.) and genus (jins, q.v.) in the definition of a thing (al-hadd al-tamm, q.v.); opposed to al-tarkib al-indimami, see below.

al-tarkib al-in?imami

The mechanical composition of parts into a whole so that the parts have their own independent existence apart form the whole of which they are the parts -like the conglomeration of bricks, mortar, wood, iron, etc. into a house or into any other mechanical aggregate; opposed to al-tarkib al-ittihadi (q.v.).

al-tarkib al-mufaal

The fallacy of composition; see mughalatah tarkib al-mufaal.

tasalsul

An infinite succession of events or an infinite regress of causes, both of which, according to Muslim philosophers, are logically inadmissible. Sometimes the term is used to denote the infinite succession or regress in an argument which brings it to a logical impasse. See al-burhan al-ta?biqi and muqati‘.

tadhadd

Contrariety or the relation of contrary opposition between two universal propositions having the same subject and predicate but differing in quality. See al-qadhiyatan al-mutdhaddatan.

al-tadhadd al-tahtani

Sub-contrariety or the relation of sub-contrary opposition between two particular propositions having the same subject and predicate, but differing in quality. See also al-qa?iyatan al-dakhilatan taht al-ta?add.

al-ta‘rif al-haqiqi

The real definition of a thing, i.e. the definition which gives us the essence or the most essential characteristics of a thing like the definition of man as a rational animal. See also al-hadd al-tamm.

ta‘rif al-majhul bi’l-majhul

Ignotum per ignotius, i.e. the definition of the unknown by the unknown, which in fact is no definition. Every definition which makes uses of obscure language so that it becomes necessary to define further the very terms used in that definition is an example of ta‘rif al-majhul bi’l-majhul.

ta‘lil

Taken generally, the term means causation; but, more specifically, it denotes the mode of inference or reasoning in which we proceed from the cause or the universal and deduce the effect or the particular from it. See also al-burhan al-limi.

ta‘limi

Quantitative, i.e. that which pertains to the size, figure, volume or dimensions of a thing or to its number and countable parts.

al-Tafsir

The Interpretation: The Arabic title given sometimes to the second of Aristotle’s books on logic. See Bari Irminiyas.

tafil al-murakkab

The fallacy of division; see mughalatah taf?l al-murakkab.

taqabul

The relation of opposition between two concepts or states which cannot be asserted of a thing or an individual at the same time and in the same respect. This is of four kinds: (1) contradiction (taqabul fi’l-salb wa’l-ijab, q.v.) (2) contrariety (taqabul al-diddain, q.v.) (3) correlation (taqabul al-tadayuf, q.v.) and (4) the relation between privation and possession (taqabul bain al-‘adm wa’l-milkah, q.v.) -all considered by Aristotle to be different forms on contrariety.

taqabul bain al-‘adm wa’l-milkah

The relation of opposition between privation and possession like that between rest and motion. It is different from the opposition of between two contraries (taqabul al-diddain, q.v.): in the case of two contraries the existence of both is necessarily presupposed but no such presupposition is necessary in the case of that which is privative -rest is merely the non-existence of motion. Moreover the two contraries like hot and cold have two separate causes: they are not the co-effects of the same cause, whereas that

which is privative and that which is not so, like rest and motion, are due to the working and not-working of the same cause.

taqabul al-ta?ayuf

The relation opposition between two correlatives, like that between the father and the son or that between the teacher and the pupil; though the one term necessarily implies the other, the two cannot obtain in the same individual at the same time in the same respect.

taqabul al-?iddain

The relation of opposition between two contraries such between white and black or between hotness and coldness, see also diddan.

taqabul fi’l-salb wa’l-ijab

The relation of opposition between affirmation, and negation i.e. between two contradictories such as between A and not-A or between existence and non-existence; see also naqidan.

taqaddum

Antecedence or priority as opposed to consequence or posteriority (ta’akhkhur). It is of various kinds: antecedence in time (taqaddum bi’l-zaman, q .v.); antecedence in order (taqaddum bi’l-martabah, q.v.); antecedence in status (taqaddum bi’l-sharf, q.v.); antecedence by nature or constitution (taqaddum bil’l-tab‘, q.v.); and antecedence in existence (taqaddum bi’l-dhat, q.v.).

taqaddum bi’l-dhat

Antecedence in existence so that the non-existence of the antecedent necessarily leads to the non-existence of the consequent but no the other way around, like the antecedence of the cause to effect or of condition to the conditioned or of primary act to the secondary or generated act (muwalladah, q.v.), e.g. the movement of a finger is antecedent to the movement of the ring on the finger: the latter is necessarily presupposed by the former but not vice versa.

taqaddum bi’l-zaman

Antecedence in time, i.e. the condition of being earlier in a succession of events, e.g. the antecedence of Socrates to Plato or of the Prophet Moses to the Prophet Jesus. Considered from the point of view of the series of past, present and future this antecedence in its very literal sense.

taqaddum bi’l-sharf

Antecedence in status or excellence, e.g. of the learned to the ignorant or the believer to the non-believer; this kind of antecedence always presupposes a value-judgement, i.e. the superiority of one thing or individual to the other with reference to a norm or standard.

taqaddum bil’l-tab‘

Antecedence as given in the very nature or constitution of things so that the exclusion (irlifa‘) of the antecedent necessarily leads to the exclusion of the consequent (mutaqaddam ‘alaih) but not vice versa, like the antecedence

of number one to number two or that of lines to a geometrical figure, say a triangle; the notion of number "two" or "a triangle" presupposes respectively the notion of number "one" or that of "lines", but not the other way round.

taqaddum bi’l-martabah

Antecedence in order; it is of three kinds: first, the antecedence of one thing to another with reference to its position in space, e.g. of Baghdad to Kufah, but this is relative to the place form where one starts one’s journey; secondly, the antecedence of one thing to another with reference to a goal or destination when we say that Median is nearer to Mecca than Baghdad; and thirdly, the antecedence of one thing to the other in the order of nature, e.g. it may be said that in the order of nature animality is antecedent to humanity not only with reference to time but also with reference to extension or denotation, but this notion of antecedence too is relative and not absolute for humanity being a more specialised form of animality is antecedent to it with reference to intension or connotation.

taqrib

Presentation of arguments in a controversy in a logical form so that they necessarily leads to the desired conclusion.

taqsim bi’l-tanqi?

Division by dichotomy: a logical division of a class into two contradictory sub-classes, then one of the sub-classes into tow contradictory sub-classes and so on and so forth step by step; considered in logic to be a flawless division of a "class" for at each step of the division the two contradictory sub-classes are mutually exclusive (mani‘at al jam‘, q.v.) as well as totally exhaustive (mani‘at al-khuluww, q.v.).

takathuf

Compression or condensation of a body, e.g. of steam vapours into water; one of the four kinds of harakah fi’l-kamm (q.v.).

takwin

Creation of the natural beings which are liable to corruption (fasad) and decay; it is an act of creation which is through the intermediary of matter, time and motion and one which pre-supposes causal priority; see also ibda‘.

tamthil

Analogy, i.e. a mode of inference in which we reason from the resemblance of two things in some respects to their resemblance in some more respects.

tanaqudh

Contradictory or the relation of contradictory opposition between two propositions having the same subject and predicate but differing both in quality and quantity; see also al-qa?iyatan al-mutaqabilatan bi’l-tanaqud.

al-tanaqudh fi’l-mahsurat

Opposition by subalteration, i.e. the relation between two propositions which have the same subject and predicate and the same quality but differ in

quantity, like the relation between "No men are perfect" (al-salibat al-kulliyah, q.v.) and "some men are not perfect" (al-salibat al-juz’iyah, q.v.) see also al-qadiyatan al-mutadakhilatan.

taulid

The generation of secondary action or movement from a primary action or movement, for example the movement of the key in the keyhole by the movement of the hand; see also muwallidah and mubasharah.

tawahhum

The apprehension of some particular object or situation at the animal level so that there is no reference to the universal or conceptual in this kind of cognitive experience; see also al-quwwat al-mutawahhimah.

Thaa

Thalis al-Malti

Thales of Miletus (c. 640-c. 546 B.C.): Greek philosopher and scientist; recognised as the founder of Greek philosophy or first who made name as a philosopher, one of the Seven Wise Men of Greece. In philosophy he taught that water was the ultimate stuff of all things.

Thamistiyus

Themistius (334 C.E.): Greek philosopher and teacher. He gained fame as the author of paraphrases of a number of Aristotle’s works. His paraphrase of Aristotle’s Metaphysics, Book A was translated into Arabic in the 9th century C.E.

Tha’ufarustus

Theophrastus (370 -287 B.C.): faithful disciple and friend of Aristotle (Aristatalis, q.v.). Known to Muslim scholars for his work on botany.

Tha’un

Theon of Alexandria: Greek astronomer and mathematician of 4th century C.E.; teacher at the Museum of Alexandria; editor of Euclid’s Elements. It was believed that Euclid (Uqlidis, q.v.) had merely stated his geometrical propositions while Theon had proved them. Al-Kindi read the Elements, for example, through Theon’s resension of it.

Jeem

Jalinus

Galen (fl. 2nd Century C.E.), the celebrated Greek physician whose more then 120 works on medicine were know to the Muslim scholars. But they also recognized him as a philosopher as he was the author of a number of philosophical works of an eclectic nature. His integration of philosophy and science set a pattern for Muslim philosophers. Al-Qifti calls him a natural philosopher acquainted with method of logical proof. His summary of Plato’s Timaeus (Taima’us, q.v.) in particular became quite a popular work. It is noteworthy that medical and philosophical works of Galen, otherwise lost, have been recovered from their Arabic translations.

al-Jadal

The Arabic title given to Aristotle’s fifth book on logic, viz. Topica; see Tubiqa.

jiddah

The category of "state" or possession as one of the ten Aristotelian categories (al-maqulat al-‘ashr, q.v.). See also milk.

jirm (pl. ajram)

"Body"; a term used specifically for a heavenly body (falak) as opposed to jism which denotes a "body" in the world of four elements.

al-juz’ alladhi la yatajazza’

"A part that cannot be further divided", an expression used by the Muslim scholastics and philosophers for atom (uncuttable). Some of the theories with them may be listed as follows:

Atoms exist in fact (bi’l-fi‘l) and are determined-view of al-Baqillani.

Atoms exist in fact but are not determined-view of al-Nazzam.

Atoms are determined but they exist only in potentiality (bi’l-quwwah)-view of al-Shahrastani.

Atoms are not determined and further exist only in potentiality-view held by most of the philosophers.

juz' ikhtiyar

Freedom of choice.(AnAc)

jism

A body composed of the four elements (al-‘anasir al-arb‘ah, q.v.) in various proportions; a body thus is composite and divisible. According to the philosophers, a body is composed essentially of prime matter (hayula, q.v.) and form (surah, q.v.) both of which in themselves are imperceptible and indivisible. A distinction must be made between the two cognate terms jism and jism (q.v.): the former refers to the earthly bodies and the latter to the heavenly bodies. While the earthly bodies are made of a single element -the celestial element; the heavenly bodies are made of a single element -the celestial element; the heavenly bodies thus are simpler (basit) than earthly

bodies. The term jism is used specifically to denote the minerals. See also al-‘anasir [al-ajsad?] al-arab‘ah.

al-jism al-basit

The simple substance, i.e. a body composed of one and the same element like that of a heavenly sphere.

al-jism al-ta‘limi

Mathematical body, i.e. a three-dimensional continuum or volume having length, breadth and depth.

al-jism al-tabi’i

The natural body composed of "matter" which is its substratum and the "form" which is combined with it. Natural bodies make the subject-matter of physics. What is common to them is their three-dimensional form, while the matter in them is composed of the four elements (al-‘anasir al-arb‘ah, q.v.) in various proportions.

ja'l

Causation (Fazlur Rahman, Mulla Sadra, 115) In Kalam it means "creation". (AnAc)

ja'l basit

Compound production (Fazlur Rahman, Sadra, 63); simple causation (Fazlur Rahman, Ibid., 115). (AnAc)

ja'l murakkab

Compound production (Fazlur Rahman, Sadra, 63); compound causation (Fazlur Rahman, Ibid., 115). (AnAc)

jam‘ al-masa’il fi mas’alat-in

The fallacy of many questions. See mughalatat al-as’ilat al-muta‘addadah.

jins

Genus, first of the five predicables (al-alfaz al-khamsah, q.v.); a jins is predicated of many things differing in species (nau‘), i.e. it is a wider class which includes within it narrower sub-class called species.

jins al-ajnas

Lit. "genus of genera"; technically summum genus, i.e. the highest class which no longer can be regarded as a species of a class higher or wider than itself; opposed to nau‘ al-anwa‘ (q.v.).

al-jins al-tab‘i

Lit. "natural genus"; technically the form of genus as an idea or a universal subsisting in the active intellect (al-‘aql al-fa‘‘al, q.v.).

al-jins al-‘aqli

Lit. "mental genus"; technically the form of genus as an idea or a universal, as manifested in the concrete particular objects.

al-jins al-mantiqi

Lit. "logical genus"; technically the form of genus as an idea or a universal existing in the human mind

jihah (pl. jihat)

Modality of a proposition, i.e. the degree of certainty or probability with which the predicate is affirmed or denied of a subject indicated by such expressions as "necessary," "impossible," or "possible". See also al-qadiyat al-dururiyah, al-qadiyat al-ihtimaliyah, al-qadiyat al-mutlaqah.

al-jawahir al-awwal

First substances, i.e. all the individual things in the visible world: stars and the earth, plants and animals, etc.

al-jawahir al-thani

Second substances, i.e. the species and genera of things as predicables in logic in contrast with al-jawahir al-awwal (q.v.) which are the concrete individual things in the visible world.

jauhar

Lit. "jewel"; technically substance, one of the fundamental terms with the philosophers: the first of the ten Aristotelian categories (al-maqulat al-‘ashr, q.v.). As a general term jauhar signifies everything that exists in reality, all bodies and parts of bodies, the sky and the stars and the earth, water and fire and air, plants and animals, in short all things in the visible world. According to the Mutakallimun, particularly the Ash‘arites, jauhar is merely a bearer of accidents, and as a substratum of accidents it is constituted of atoms which by their aggregate compose the body.

al-jauhar al-fard

The single or indivisible substance, i.e. atom; also sometimes called al-jauhar al-wahid; see also al-juz’ alladhi la yatajazza’.

jauhar qa’im-un bi-nafsihi

The name given by philosophers to the human soul which, according to them, is "a substance subsistent by itself", i.e. is independent of the body.