Two things should be understood when thinking about terms and concepts are mafhūm and miṣdāq. Mafhūm is the actual conceptualisation of a term. Miṣdāq is the extension of that term to other particulars. The concept of human is rational animal and it extends to Zaid, Bakr, Zainab etc.
There are twelve kinds of links (nisab s. nisbah) between terms and concepts:
Tabāyun: Two terms with separate concepts (mafhūm) and each concept does not extend (miṣdāq) to the other word.
Example: Human and Rock. Both terms have separate concepts and each concept does not extend to the other term i.e. it is not true (miṣdāq) for the other.
2. Tasāwī: Two separate concepts but both extend to the same miṣdāq.
Example: ‘Leader of both world’ and ‘Mercy to the Universe’ are two separate concepts yet both apply to one being, the noble being of Muhammad, upon him be endless blessing and peace.
3. ‘Umūm khuṣūṣ muṭlaq: General-Specific without exception. Two universal terms, one terms includes all of the particulars of the other term whilst the other term only includes part of the particulars of the first term.
Example: Humans and Animals. All humans are animals but only some animals are humans. The terms animal includes all of the particulars of humans, not vice versa.
Note: When their is a nisbah (link) of this nature then it will also be true for what it mutually excludes (naqīḍ).
4. ‘Umūm khuṣūṣ min wajḥin: General-Specific in part. Both universal terms sometimes extend to the parts of the other term and sometimes they do not.
Example: White and Horse. Sometimes a horse is white and sometimes it is not. White is sometimes true for horse and sometimes not.
5. Tawāṭu’: A universal term which is entirely true for each of its parts.
Example: Human. Each individual of this kind (naw’) human is a human entirely. If you point at person and ask what is this, then the answer will be human. Irrespective of gender, colour etc.
6. Tashkīk: This is the same as Tawāṭu’ in that the universal term applies to each part wholly, except that they vary in degree.
Example: White. All white things are white but some may be whiter. Light. It varies in strength etc.
Note: This can be broken down into three subcategories:
1. Awwalīyah: Foremost and greater. Like existence. All existence is ‘contingent' whilst God’s existence is ‘necessary'. Necessary existence is foremost and greater.
2. Taqaddum wa Ta’akhur: Proceeding and preceding. Like jism (body). All body is the same except that some bodies precede other bodies.
3. Shiddah wa ḍi’af: Strength and Weakness. Like the example of light. Some light is stronger than other kinds of light.
7. Tarāduf: Synonymous. Multiple words true for the same thing.
Example: synonym and equivalent. Football and soccer.
8. Ishtirāk: Homonym. One term that denotes multiple meanings.
Example: Type:
He can type eyes closed
That is my type of coffee
6. Takhāluf: Different. Two words that extend to different concepts but can at times both be found in one particular and at times neither can be found in a particular.
Example: Tall and White. It is possible that both are found in a particular and neither are found in a particular. I.e. both ijtimā’ and irtifā’ are possible.
7. Taḍād: Opposites. Two words opposite to one another can not gather in one particular. However, neither of them existing at the same time in one particular is possible.
Example: Fire and water. One particular cannot be both but can be neither. The difference between this an takhaluf is that takhaluf can both gather in one particular.
8. Tanāquḍ: Mutual contradiction: Two terms that can not gather in one particular nor can neither exist in one particular. No ijtimā’ nor irtifā’.
Example: Existence and Non-existence. One of them has to be. Alive and dead etc.
9. Tamāthul: Variant concepts with the same end.
Example: 25 and 5x5. They are both different concept that extend to the same particular. The miṣdāq is one. Ahmet’s son and Yakub’s son in law is Zaid. Two different avenues to the same outcome.
10. Kullīya wa Juzīyya: Universal and particular.
Example: Zaid and Human. Human is entirely true for Zaid. This is like ‘Umūm khuṣūṣ muṭlaq except that was between two universals whereas in this instance it is between a universal and particular.
11. Kull wa Juz’: Whole and part.
Example: Man and face. When you have the whole you will have the part but not vic versa.
12. Iḍāfah: Annexation. Two mental concepts
Example: ‘Fatherness' and ‘sonness’.
May Allah grant us an understanding.
Shams Tameez,
Istanbul
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