MAQULAT (KATEGORI)

MAQULAT (KATEGORI)

1.  Substance (jauhar)

Lit. "jewel"; technically substance, one of the fundamental terms with the philosophers: the first of the ten Aristotelian categories (al-maqulat al-‘ashr). 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.

2. Quantity (kamm)

Lit. "How much?"; technically, the category of quantity as one of the ten Aristotelian categories

It denotes the volume of a thing as well as the duration of an event and is of various kinds: al-kamm al-muttasil, al-kamm al-munfasil, al-kamm al-muttasil qarr al-dhat, and al-kamm al-muttasil ghair qarr al-dhat (see below al-kamm al-mattasil).

al-kamm al-muttasil

The continuous quantity, i. e. the quantity of the kind the parts of which are so contiguous to one another that they form arts of which are so contiguous to one another that they form a single continuum; it is either a spatial continuum (makan) or a, temporal continuum, i.e. time ( zaman). The spatial  continuum is of three kinds, viz. (1) one-dimensional, i.e. line (khatt); (2) two-dimensional, i.e. surface (sath); and (3) three-dimensional, and 'i.e. volume (hajm). As all these are static continua, they are classed under. the category of al-kamm al-muttasil qarr al-dhat (the unchanging continuous quantity). The temporal continuum, though .constituted of the series of past, present and future, is uni-dimensional and, being in a perpetual flux, is named as al-kamm al-muttasil ghair qarr al-dh-at (the ever-changing continuous .quantity). al-kamm al-munfasil The discrete quantity as represented by integral numbers (1, 2, 3, 4, etc.); opposed to al-kamm al muttasil (q.v.).

3. Quality (kaif)

Lit. "How?"; also termed as kaifiyah. It denotes quality as one of the ten Aristotelian categories  for everything falls under the question: "How?" It is concerned with the sensuous qualities of things such, as their colours, tastes, odours and hotness and coldness or dryness and moisture,  and also with the character traits and emotional states of persons such as their boldness or state of feeling shy. It has many forms or kinds for which see below the various kids of kaifiyat.

al-kaifiyat al-isti‘dadiyah Qualities of capacity, i.e. qualities of a thing on account-of power or ability possessed by it to act in a certain manner or to suffer a certain change. If this capacity is active and resistant to the outside influence or pressure, it is named as quwwah (power); but if it is passive and non-resistant and easily suffers change, it: is called du‘f (weakness). See also ’isti‘dad. al-kaifiyat al-uwal The first or primary qualities, i.e. the four qualities of hotness. (hararah), coldness (burudah), moisture  (rutubah) and dryness (yubusah); so called because all other qualities such as of colours, smells, tastes, touch, etc., were supposed to have originated from these four. al-kaifiyat al-mahsusah The sensible qualities: these are either firmly rooted in things like sweetness in honey or salinity in brine in which case they are called ’infi‘aliyat (q.v.), or they are merely transitory states like the blush on the face  This document was edited with  of man on account of embarrassment or pallidness on account of fear; in this latter case they are called ’infi‘alat (q.v.), while the sudden change of one state into another is known as ’istihalah (q.v.). kaifiyat mukhtassah bi’l-kammiyat Quantitative qualities or qualities specific to magnitudes and spatial continua. These are of two kinds: (1) qualities of continuous-quantities like the rectilinearity or curvature of a line, triangularity of a triangle, or sphericity of a sphere ; (2) qualities of discrete quantities like the evenness or oddness of numbers. See also al-kamm al-muttasil and al-kamm al-munfasil. al-kaifiyat al-nafsaniyah The mental states or qualities both innate and acquired. A permanent state of mind becoming a part of the structure of mind is called

malakah (q.v.), i.e. a disposition or habit like the orator's skill in speech, while a  transitory state which is a passing; mood of mind is called halah (see ’infi‘alat ).

4. Relation (’idafah)

Relation, one of the ten Aristotelian categories (al-maqulat al-‘ashr); it denotes the relationship between two things such as father and son or master and apprentice or, more generally, the relation of a  thing to all other objects.

5. Time (mata)

When?", but technically the category of time as one of the ten Aristotelian categories (al-maqulat al‘ashr). It refers to the relation of a thing to time (zaman), i.e. to past, present and future or to yesterday, today and tomorrow.

6. Place (aina)

Where?", but technically the category of place as one of the ten Aristotlelisan categories (al maqulat al-‘ashr); it denotes the particular place where a thing is.

7. Situation or Position (wad‘.)

The category of "position" as one of the ten Aristotelian categories (al-maqulat al-‘ashr), also called nusbah (situation). It denotes the "posture" of a thing, e.g. when we say that a man or animal is standing,  or sitting, or lying down.

8. Possession(lahu) or State (jiddah)

he has", but technically the category of possession as one of the ten Aristotelian categories (almaqulat al-‘ashr)

9. Passion (’inf‘al and yanf‘il)

"being acted on:, but technically the category of "passion" as one of the ten Aristotelian categories (almaqulat al-‘ashr) also called yanfa‘il (to be acted on). Infi‘al as opposed to fi‘l (q.v.) (the category of action) is the reception of the effect of an affecting agent. infi‘alat Sensible qualities of things or persons such as are of transitory nature, for example the blush on the face of man on account some embarrassment or pallidness on account of fear; the sudden change of one state into another is called istihalah (q.v.). Opposed to infi‘aliyat;

10. Action (fi‘l, also called yaf‘al).

"action"; in logic, sometimes also termed as yaf‘al (to act), it is one of the ten Aristotelian categories (al-maqulat al-‘ashr) as opposed to infi‘al or yanfa‘il (q.v.) which is the category of passion.  "Action" in this particular sense means affecting a thing that receives an effect, e.g. heating something while "passion" would be being heated, or cutting something while "passion" would be being cut.

In metaphysics fi‘l is act or actuality and as such is not opposed to infi‘al but to quwwah, This list of categories given by Aristotle in the Categories (al-Qatighuriyas)and the Topics (Tubiqa) is not exhaustive or final; yet it is not a haphazard list devoid of all structural arrangement. Thus in  order that something may exist, substance must exist, as if it were the very starting point of all individual things. But nothing can exist merely as a substance; it must have accidental forms (a‘rad). For instance, a cat cannot exist unless it has some colour, while it cannot have colour unless it has quantity or some kind of magnitude. At once, then we have the first three categories: substance, quality and quantity, which are the intrinsic determinations of all objects. But the cat is equal or unequal in size to other substances; in other words, it stands in some relation to other objects. Moreover, the cat must exist at a certain period of time and in a certain place; must have a certain position or posture; and must possess (or be in) a state of comfort or discomfort. Again, all material substances as belonging to a cosmic system both act and are acted upon.

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