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Natīd̲j̲a

(91 words)

Author(s): Boer, Tj. de
(a.), the usual name for the conclusion resulting from the combination of the two premisses ( muḳaddimāt ) in the syllogism ( ḳiyās ). It corresponds to the Stoic ἐπιφορά; this word in the works of Galen known to the Arabs is applied to the various discharges from the body but also means, as with the Stoics, the conclusion. Aristode used the words συμπέρασμα: that which concludes or completes the syllogism. In place of the usual natīd̲j̲a we also find ridf or radf ( = deduction). (Tj. de Boer)

Ḳuwwa

(2,168 words)

Author(s): de Boer, Tj.
(a., plur. ḳuwan ) is a word of many meanings in philosophical language used to translate δύναμιΣ, according to the context it can be translated predisposition, aptitude, power, ability or possibility. The many meanings — whether they have a common foundation or not — may be best considered from two points of view. The concept δύναμιΣ has two opposites in the writings of Aristotle: 1. ἀδυναμία ( lā- ḳuwwa or ḍaʿf, inability or weakness); 2. ἐνέργεια ( fiʿl, activity, reality). Ḳuwwa in the former sense is dealt with in the Categories and Metaphysics (v. 12), in the latter mainly in the Metaphys…

Ḥikma

(255 words)

Author(s): de Boer, Tj.
The following note may be added to the last section of this article. In the older versions of Greek logic (see nahẓar, p. 889, sect. 3) φιλοσοφία was translated by ḥikma; falsafa was also in use or came into use alongside of it. It is often used as a synonym, falsafa being preferred by the more or less pure Peripatetics, ḥikma by the followers of eclectic wisdom. To the latter belongs the ḥikmat al-is̲h̲rāḳ. That this was also called ḥikma mus̲h̲riḳīya and that Ibn Sīnā wrote a treatise on it is not correct. C. A. Nallino in his article Filosofiaorientaleodilluminativad’Avicenna (P. S. O., x…

al-Kindī

(1,233 words)

Author(s): de Boer, Tj.
, Abū Yūsuf Yaʿḳūb b. Isḥāḳ, an Arab philosopher, called the failasūf al-ʿArab on account of his South Arabian descent, was born probably in the middle of the ninth century a. d. in Kūfa, where his father was governor, and educated in Baṣra and Bag̲h̲dād, then the great centres of education. He served in various capacities at the ʿAbbāsid court, especially under Maʾmūn and Muʿtaṣim, as translator or editor of Greek philosophical works, as tutor to a son of Mu’tasim, as astrologer, etc. Devoted to the Muʿtazilī theology of the…

Naẓar

(1,745 words)

Author(s): de Boer, Tj.
(a.) probably did not receive until the ninth century a. d. the meaning of research in the sense of scientific investigation as a translation of the Greek θεωρία. With Aristotle (e. g. Metaph., 1064 b 2) the philosophies were then divided into theoretical ( naẓarīya) and practical ( ʿamalīya); the latter seek to obtain the useful or the good for man, the former pure truth, in physics, mathematics and metaphysics. Naẓar is primarily an epistemological conception and after the example of Ammonios Hermiae, a pupil of Proclus, is dealt with among the Arabs in a work prefixed to the Isagoge of Por…

K̲h̲alḳ

(2,165 words)

Author(s): de Boer, Tj.
(a.) is the term applied in the Ḳurʾān (Sūra ii. 159; xl. 59; lxvii. 3) to God’s creative activity, which includes not only the original creation ex nihilo but also the making of the world and of man and all that is and happens. The verbal forms k̲h̲alaḳa and k̲h̲alaḳnā are of the most frequent occurrence. Among the most beautiful names of Allāh in the Ḳurʾān (cf. Sūra lix. 24) are al-Ḵh̲āliḳ (Sūra vi. 102, et passim), al-Ḵh̲allāḳ (Sūra xv. 86; xxxvi. 81), al-Bāriʾ (besides Sūra lix. 24 only ii. 51) and al-Muṣawwir). Epithets like the Almighty, the All-knowing etc. are also applied to …

Annīya

(465 words)

Author(s): de Boer, Tj.
(a., also ann; adj. annī), being or existence. Bardenhewer in his edition of the Arabic Liber de Causis (cf. his edition of Hermes Trismegistos De Castigatione Animae, p. 141—142) reads innīya. A mystical etymology of the word is given in Ḏj̲īlī, al-Insān al-kāmil, ch. 27, where it is derived from ana = I. Muḥammad Iḳbal ( The Development of Metaphysics in Persia, p. 153 sqq.) therefore translates it “I-ness”; he is followed by Nicholson [see al-insān al-kāmil]. The formation of the word annīya, to take the usual reading, may be best explained from a combination of the Platon…

al-Maḳūlāt

(2,310 words)

Author(s): de Boer, Tj.
(a.), at first usually called ḳāṭīg̲h̲ūriyās or the ten words ( alfāẓ), is the name given by the Muslim philosophers to the ten categories of Aristotle. Since Aristotle ¶ κατηγορία and κατηγορεῖν (the latter also occasionally in Plato) have been referred to the kinds (γένη, ad̲j̲nās) or forms (σχήματα, as̲h̲kāl) of predication in the judgment or the sentence, and at the same time, because correct judgment should correspond to being, to the kinds of being ( ad̲j̲nās al-mawd̲j̲ūdāt). The categories therefore have not only a logical but also — perhaps with the exception of …

Zamān

(2,042 words)

Author(s): de Boer, Tj.
(a.) is the word generally used in the terminology of philosophy to express the conception of time. Dahr, waḳt and ḥīn are synonyms. To distinguish it from time as perceived of the senses, time in the abstract is often called dahr (Pers. zurvān) or described as zamān maʿnawī, zamān muṭlaḳ, zamān ʿalwī etc. Speculations on time (or space) as the highest principle of the world, with which Islām was acquainted from Hellenistic and Persian tradition, were of course strictly avoided. The doctrine that time, like space, was one of the five principles of…

Is̲h̲rāḳīyūn

(158 words)

Author(s): de Boer, Tj.
In his article Filosofia “orientale” od “illuminativa” d’Avicenna (R. S. O., x., 1925, p. 433—467) C. A. Nallino has shown that Ibn Sīnā wrote a general work of a philosophical nature on the wisdom of the east — Ḥikma mas̲h̲riḳīya — of which one portion, the Logic, was printed in Cairo 1910 as Manṭiḳ al-Mas̲h̲riḳīyīn (wrongly given in the article ibn sīnā in the Bibl., as al-Mus̲h̲riḳīyīn). The work is said to differ in degree from his other more peripatetic works. The so-called Ḥikma mus̲h̲riḳīya = Ḥikmat al-Is̲h̲rāḳ therefore does not exist [see *ḥikma]. The beginning of the article al-is̲h…

Sabab

(1,681 words)

Author(s): de Boer, Tj.
(a., pl. asbāb) is with ʿilla (pl. ʿilal), the general term for cause in the Peripatetic sense: the two expressions are used to a great extent synonymously like ἀρχή and αἰτία or ἀίτιον in Aristotle. Ibn Rus̲h̲d ( Mā baʿd al-Ṭabīʿa, Cairo, p. 15) says that sabab and ‘ilia are synonyms. Previous to him, Abū Ṣalt (d. 1134) used them in his Logic (Madrid, p. 50 of Arabic text) with the same meaning. Many examples for the synonymous use could also be quoted from the older writings of eastern Islām. Although for example God is usually called by the philosophers the first ʿilla, he is often called wit…

ʿAin

(680 words)

Author(s): de Boer, TJ.
(a.) and its opposite g̲h̲air or g̲h̲airīya are used to designate the Platonic categories of the identical (ταυτόν) and the different (θάτερον) [cf. annīya]. Weakening the conception of identity, one talks with reference to particular things of is̲h̲tirāk or ittifāḳ (similarity, agreement) as well as of iftirāḳ (difference). On the Aristotelian conception of these “categories” in Book v. of the Metaphysics cf. S. van den Bergh, ¶ ¶ ¶ Die Epitome der Metaphysik des Averroes, Leyden 1914, p. 18 sqq., 168 sq. (ταυτά ἕτερα, etc.). The “Theology of Aristotle” (ed. Dieterici, p. 108 sqq.) spe…

At̲h̲ar

(162 words)

Author(s): de Boer, Tj.
(a., pl. āt̲h̲ār) is used as a technical term in the theory of causality, although not so common as fiʿl, ʿilla and sabab with their derivatives [q v.]. — From the muʾat̲h̲t̲h̲ir, i.e. from a higher, active being or thing, God, etc. emanate taʾt̲h̲īrāt, influences, to which correspond under certain conditions āt̲h̲ār, impressions in the lower beings or things. In contrast to the higher beings the latter remain passive (or better: receptive). This use of the word is most frequent in astrologers and natural philosophers with reference to the influ…

Abad

(182 words)

Author(s): Boer, Tj. de
(a.) is that which has no end, azal, that which has no beginning. The forms abadīya and azalīya are commonly used in theological and philosophical writings. According to orthodox teaching, only God has neither beginning nor end; this world ( dunyā) has both, the next world ( āk̲h̲ira) has a beginning but no end; there is no fourth possibility, that a thing without beginning should have an end. Ḳidam seems to be preferred by the theologians while the philosophers and mystics use azalīya. Ibn Rus̲h̲d even used azalīya also for the endlessness of the world ( Tahāfut al-Tahāfut; see ed. by Bouy…

Ḳiyās

(3,520 words)

Author(s): de Boer, Tj.
(a.), syllogism, deduction. The ḳiyās occupies a central position in the logic of the Muslim philosophers, which is mainly derived from Peripatetic tradition [cf. manṭiḳ]. This word really corresponds to the Greek ἀναλογία and not to συλλογισμόΣ (see below). A syllogism is according to the usual use of the word a collection, listing or combination, but Aristotle gave it its special meaning as a technical term for a combination of statements from which a deduction can be drawn. For this we require (i. e. for a perfect categorical deduction, ḳiyās ḥamlī) three conceptions ὅροι, ḥudūd), a m…

Faṣl

(237 words)

Author(s): de Boer, Tj.
(a.), like farḳ, ḳisma and other synonyms meaning separating, dividing, distinguishing, is much used in philosophical works to translate the διαίρεσιΣ, διαΦορά etc. In logic faṣl means the difference between two kinds or between two species: particularly in the section dealing with definition ( ḥadd) the differentia of a species (διαΦορά), which along with the statement of the next highest species comprises the definition, e. g. “Man is an intelligent (kind) creature (species)”. In this significance faṣl is one of the 5 (or 6) words dealt with by Porphyrios in the “Intr…

ʿUnṣur

(91 words)

Author(s): de Boer, Tj.
(plur. ʿAnāṣir) means, like aṣl, rukn, isṭuḳis (στοιχεĩον) etc., principle, basis, element in the general sense. It is used in the special sense of materia prima. The hellenising philosophers, as a rule, use arkān or isṭuḳisāt for the four elements of the sublunar world, which are composed of matter and form and, according to the prevailing view, are mutable. The material of the heavenly spheres is called rukn by these philosophers, more frequently however a fifth nature ( ṭabʿ). (Tj. de Boer) Bibliography Sprenger, Dict. of Techn. Terms, p. 960 sqq. ¶

Mādda

(452 words)

Author(s): de Boer, Tj.
(a.), a philosophical term = hayūlā, Gr. ὕλη is, like its correlative ṣūra, Gr. εἶδοΣ, a word of varied significance. In general it means that which can possibly exist (δυνάμει) but which really is not (has no form) but may become something through the adoption of opposed determinatives (forms). As the realisation of the possible is conceived as advancing by stages, a lower stage of form may again be conceived as material for a higher form of development. The question is further complicated even in Aristotl…

Natīd̲j̲a

(87 words)

Author(s): de Boer, Tj.
(a.) is the usual name for the conclusion resulting from the combination of the two premisses ( muḳaddamāt) in the syllogism ( ḳiyās). It corresponds to the Stoic ἐπιΦορά; this word in the works of Galen known to the Arabs is applied to the various discharges from the body but also means, as with the Stoics, the conclusion. Aristotle used the word συμπέρασμα: that which concludes or completes the syllogism. In place of the usual natīd̲j̲a we also find ridf or radf (= deduction). (Tj. de Boer)

Ḳidam

(275 words)

Author(s): de Boer, Tj.
is said (1) of anything which is antecedent to another in time ( taḳaddum, opp. Taʾak̲h̲k̲h̲ur); (2) of the temporal, newly arisen, which no time has preceded; (3) of the absolute, i.e. in its nature without beginning ( ḳidam in this sense is usually synonymous with azal, azalīya; but some, e. g. Ḏj̲īlī, al-Insān al-Kāmil, B. 30, endeavour to show that there is a subtle distinction). In the last (3) sense, according to orthodox belief, the name al-Ḳadīm can be applied to God alone. The question whether God’s thought in relation to the (not yet) created world can be conce…
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