Essential and accidental; species, genus, and what is fully shared

Conceptions · al-dhātī wa-l-ʿaraḍī wa-tamām al-mushtarak · pp. 59–61

الذّاتِيُّ وَالعَرَضِيُّ وَتَمامُ المُشْتَرَكِ

مسوّدة · بانتظار المراجعة

Persian text after the print of Kanpur 1279/1862–63 · translation by The Mantiqi, draft

About this text

al-Kubrā الكُبْرَى

al-Sayyid al-Sharīf al-Jurjānī (d. 816/1413)

Text: Persian, transcribed by The Mantiqi from the lithograph, without its marginal glosses: Majmūʿa-yi manṭiq, Maṭbaʿ-i Alṭāfī, Kanpur 1279/1862–63, pp. 1–42 View the scan
Lessons follow: al-Manṭiq al-manhajī li-l-mubtadiʾīn: al-Ṣughrā wa-l-Awsaṭ wa-l-Kubrā, Arabic version and arrangement by Muḥammad Anwar al-Badakhshānī (Jāmiʿat al-ʿUlūm al-Islāmiyya, ʿAllāma Banūrī Town), Islam Insight, Karachi 1420/1999, pp. 42–86. The lessons are The Mantiqi's own explanations in the order of this edition; its text is under copyright and is not reproduced.
Translation: The Mantiqi's own, into English and into vocalised Arabic; a draft. The Arabic is translated from the Persian, not taken from a printed Arabic version.
Review: Draft, awaiting review by Ustadh Muhammad Yusuf.

The text

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Persian original, Majmūʿa-yi manṭiq, Kanpur 1279/1862–63

فصل. کلی را چون قیاس کنیم با حقیقت افراد خود یا تمام حقیقت افراد خود باشد یا جزو حقیقت افراد خود باشد یا خارج از حقیقت افراد خود باشد. آنکه تمام حقیقت افراد خود باشد نوع حقیقی خوانند چون انسان که تمام ماهیت زید و عمرو و بکر و خالد است و ایشان را از یکدیگر امتیاز نیست الا بعوارض مشخصهٔ معینه که در حقیقت و ماهیت انسان دخل ندارد، و چون نوع حقیقی تمام ماهیت افراد خود است افراد وی متفقة الحقیقة باشد پس هرگاه که از فرد وی یا افراد وی بما هو سؤال کنند آن نوع در جواب مقول شود، پس نوع کلی باشد که مقول شود بر امور متفقة الحقیقة در جواب ما هو، مثلاً هرگاه که گویند ما زید و عمرو و بکر جواب انسان باشد. و آنکه جزو حقیقت افراد خود باشد آن را ذاتی گویند و آن منحصر است در جنس و فصل، زیرا که آن جزو حقیقت افراد خود اگر تمام مشترک باشد میان این حقیقت و حقیقت دیگر آن را جنس خوانند، و مراد بتمام مشترک آنست که میان آن دو حقیقت هیچ جزو مشترک خارج از آن نباشد، چون حیوان که تمام مشترک است میان حقیقت انسان و حقیقت فرس، زیرا که انسان و فرس با یکدیگر مشترک اند در ذاتیات بسیار چون جوهر و قابل ابعاد ثلثه و نامی و حساس و متحرک بالاراده، و حیوان عبارت ازین مجموع است. و چون جنس تمام مشترک است میان امور مختلفة الحقائق، پس هرگاه که از آن امور مختلفة الحقائق بما هو سؤال کنند جنس در جواب مقول شود، مثلاً هرگاه که از انسان و فرس بما هما سؤال کنند جواب حیوان باشد، زیرا که سؤال این هنگام از تمام حقیقت مشترک است و آن حیوان است، و اگر از انسان تنها بما هو سؤال کنند سؤال از تمام حقیقت مختصهٔ او باشد و حیوان در جواب نتوان گفت بلکه در جواب حیوان ناطق باید گفت. و ازینجا معلوم شد که جنس کلی است که مقول شود بر امور مختلفة الحقائق در جواب ما هو.

Section. When we compare a universal with the reality of its individuals, it is either the whole reality of its individuals, or a part of it, or outside it. The one that is the whole reality of its individuals is called a real species, like man, which is the whole quiddity of Zayd, ʿAmr, Bakr and Khālid, who are not set apart from one another except by particular individuating accidents that have no share in the reality and quiddity of man. Since the real species is the whole quiddity of its individuals, its individuals agree in reality, so whenever one or several of them is asked about with “what is it?”, that species is given in answer; so the species is a universal said of things that agree in reality in answer to “what is it?”: when one says “what are Zayd, ʿAmr and Bakr?”, the answer is “man”. The one that is a part of the reality of its individuals is called essential, and it is confined to genus and differentia, for that part of the reality of its individuals, if it is the whole of what is shared between this reality and another, is called a genus — and by “the whole of what is shared” is meant that no shared part between the two realities lies outside it, like animal, which is the whole of what is shared between the reality of man and the reality of horse, since man and horse share many essentials, such as substance, being receptive of the three dimensions, growing, sensing and moving by will, and “animal” stands for this whole. And since the genus is the whole of what is shared between things of different realities, whenever those things are asked about with “what are they?”, the genus is given in answer: asked about man and horse with “what are they?”, the answer is “animal”, because the question then is about the whole shared reality, which is animal; whereas if man alone is asked about with “what is it?”, the question is about his whole proper reality, and “animal” cannot be given in answer — the answer must be “rational animal”. From this it is known that the genus is a universal said of things of different realities in answer to “what is it?”.

Arabic translation

فَصْلٌ. الْكُلِّيُّ إِذَا قِيسَ إِلَى حَقِيقَةِ أَفْرَادِهِ فَإِمَّا أَنْ يَكُونَ تَمَامَ حَقِيقَةِ أَفْرَادِهِ، أَوْ جُزْءًا مِنْهَا، أَوْ خَارِجًا عَنْهَا. فَالَّذِي هُوَ تَمَامُ حَقِيقَةِ أَفْرَادِهِ يُسَمَّى نَوْعًا حَقِيقِيًّا، كَالْإِنْسَانِ فَإِنَّهُ تَمَامُ مَاهِيَّةِ زَيْدٍ وَعَمْرٍو وَبَكْرٍ وَخَالِدٍ، وَلَا امْتِيَازَ لَهُمْ بَعْضِهِمْ عَنْ بَعْضٍ إِلَّا بِالْعَوَارِضِ الْمُشَخِّصَةِ الْمُعَيَّنَةِ الَّتِي لَا مَدْخَلَ لَهَا فِي حَقِيقَةِ الْإِنْسَانِ وَمَاهِيَّتِهِ. وَلَمَّا كَانَ النَّوْعُ الْحَقِيقِيُّ تَمَامَ مَاهِيَّةِ أَفْرَادِهِ كَانَتْ أَفْرَادُهُ مُتَّفِقَةَ الْحَقِيقَةِ، فَإِذَا سُئِلَ عَنْ فَرْدٍ مِنْهُ أَوْ أَفْرَادٍ بِمَا هُوَ قِيلَ ذٰلِكَ النَّوْعُ فِي الْجَوَابِ، فَالنَّوْعُ كُلِّيٌّ مَقُولٌ عَلَى كَثِيرِينَ مُتَّفِقِينَ بِالْحَقِيقَةِ فِي جَوَابِ مَا هُوَ، فَإِذَا قِيلَ: مَا زَيْدٌ وَعَمْرٌو وَبَكْرٌ؟ كَانَ الْجَوَابُ: الْإِنْسَانُ. وَالَّذِي هُوَ جُزْءُ حَقِيقَةِ أَفْرَادِهِ يُسَمَّى ذَاتِيًّا، وَهُوَ مُنْحَصِرٌ فِي الْجِنْسِ وَالْفَصْلِ؛ لِأَنَّ ذٰلِكَ الْجُزْءَ إِنْ كَانَ تَمَامَ الْمُشْتَرَكِ بَيْنَ هٰذِهِ الْحَقِيقَةِ وَحَقِيقَةٍ أُخْرَى سُمِّيَ جِنْسًا، وَالْمُرَادُ بِتَمَامِ الْمُشْتَرَكِ أَلَّا يَكُونَ بَيْنَ الْحَقِيقَتَيْنِ جُزْءٌ مُشْتَرَكٌ خَارِجٌ عَنْهُ، كَالْحَيَوَانِ فَإِنَّهُ تَمَامُ الْمُشْتَرَكِ بَيْنَ حَقِيقَةِ الْإِنْسَانِ وَحَقِيقَةِ الْفَرَسِ، لِأَنَّهُمَا يَشْتَرِكَانِ فِي ذَاتِيَّاتٍ كَثِيرَةٍ كَالْجَوْهَرِ وَالْقَابِلِ لِلْأَبْعَادِ الثَّلَاثَةِ وَالنَّامِي وَالْحَسَّاسِ وَالْمُتَحَرِّكِ بِالْإِرَادَةِ، وَالْحَيَوَانُ عِبَارَةٌ عَنْ مَجْمُوعِ ذٰلِكَ. وَلَمَّا كَانَ الْجِنْسُ تَمَامَ الْمُشْتَرَكِ بَيْنَ أُمُورٍ مُخْتَلِفَةِ الْحَقَائِقِ، فَإِذَا سُئِلَ عَنْ تِلْكَ الْأُمُورِ بِمَا هِيَ قِيلَ الْجِنْسُ فِي الْجَوَابِ، فَإِذَا سُئِلَ عَنِ الْإِنْسَانِ وَالْفَرَسِ بِمَا هُمَا كَانَ الْجَوَابُ: الْحَيَوَانُ، لِأَنَّ السُّؤَالَ حِينَئِذٍ عَنْ تَمَامِ الْحَقِيقَةِ الْمُشْتَرَكَةِ وَهُوَ الْحَيَوَانُ، وَإِذَا سُئِلَ عَنِ الْإِنْسَانِ وَحْدَهُ بِمَا هُوَ كَانَ السُّؤَالُ عَنْ تَمَامِ حَقِيقَتِهِ الْمُخْتَصَّةِ بِهِ، فَلَا يَصِحُّ أَنْ يُقَالَ فِي الْجَوَابِ: الْحَيَوَانُ، بَلْ يُقَالُ: الْحَيَوَانُ النَّاطِقُ. فَعُلِمَ مِنْ هٰذَا أَنَّ الْجِنْسَ كُلِّيٌّ مَقُولٌ عَلَى أُمُورٍ مُخْتَلِفَةِ الْحَقَائِقِ فِي جَوَابِ مَا هُوَ.

Google Translate ↗pp. 17–19

The lesson

A compared with its individuals either lies inside their , as a part of it, and is (dhātī), or lies outside it and is (ʿaraḍī). An essential universal that is the whole reality of its individuals is the real (nawʿ ḥaqīqī), like man for Zayd, ʿAmr, Bakr and Khālid, who differ from one another only by individuating accidents — such as quantity, quality, position and place — which are not inside what man is. So the individuals of a species agree in reality, and asked of one or several of them “what is it?” (mā huwa), the species is the answer: Zayd, ʿAmr and Bakr — what are they? Man.

An that is a part of the is a or a . It is a genus when it is the whole of what is shared (tamām al-mushtarak) between that reality and others: nothing essential shared between them lies outside it. Man and horse share being a substance, a body with three dimensions, growing, sensing and moving by will; “animal” is all of these together, and nothing essential they share lies beyond it.

That is why the is the answer when several different are asked about with “what are they?”: man and horse — what are they? Animal. But asked of man alone, “what is it?” seeks his whole proper , and the right answer is not “animal” but “rational animal”. So the genus is a said of things of different realities in answer to “what is it?”.

Terms

الذّاتِيُّ al-dhātī: essential: inside the reality of its individuals
العَرَضِيُّ al-ʿaraḍī: accidental: outside it
النَّوْعُ الحَقِيقِيُّ al-nawʿ al-ḥaqīqī: real species: the whole reality of its individuals
العَوارِضُ المُشَخِّصَةُ al-ʿawāriḍ al-mushakhkhiṣa: individuating accidents
تَمامُ المُشْتَرَكِ tamām al-mushtarak: the whole of what is shared
ما هُوَ mā huwa: “what is it?”: the question answered by species and genus

Examples

زَيْدٌ وَعَمْرٌو وَبَكْرٌ ما هُمْ؟ — إِنْسانٌ
the species answers “what are they?” for individuals of one reality
الإِنْسانُ وَالفَرَسُ ما هُما؟ — حَيَوانٌ
the genus answers for different realities

اخْتَبِرْ نَفْسَك

3 questions on this lesson. With 6 out of 10 or more (two stars) the next lesson opens.

السؤال 1
Asked “man and horse — what are they?”, the answer is…
السؤال 2
What separates Zayd from ʿAmr, according to the Kubrā?
السؤال 3
What does “the whole of what is shared” (tamām al-mushtarak) mean?

الدَّرْسُ التّالِي: Near and far genera; the highest and the lowest

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