ভূমিকা

Shiavault - a Vault of Shia Islamic Books Dictionary of Islamic Philosophical Terms Ain ‘alam al-mufariqat The world of the souls and intelligences of the celestial spheres; see al-‘uqul al-‘asharah. al-‘Ibarah De Interpretatione: the Arabic title of Aristotle’s second book on logic. See also Bari Irminiyas. al-‘adad al-fard Prime number, i.e. a number having no integral factors except itself and unity -for example, 2, 3, 5, 7, 11, etc. ‘adl Obversion, i.e.

deriving a propsition by way of an immediate inference from a given propsition without transposing its subject and predicate (as is done in ‘aks, q.v.) and without changing its quantity but merely by changing its quality which is done by negativising the original predicate, e.g. propositon "No men are non-mortal"; the former proposition is called ma‘adul minhu (q.v.) and the latter ma‘dul (q.v.). ‘adm al-luzum bi’l-tab‘ The fallacy of non-sequitur, i.e.

the one in which there is complete lak of logical connection between the premises advanced and the conclusion drawn. See also mughalatah ‘adm al-luzum bi’l-tab‘. ‘ard (pl. a‘rad) Accident. As one of the predicables (al-alfaz al-khamasa) ‘ard is that quality which adhere to a subject (maudu, q.v.), but-opposed to property -it neither constitutes its essense, nor does it necessarily flow form it, e.g. the color of man.

According to the Peripatetics (al-Mashsha’un, q.v.), accidents may change, disappear, or be added, while substances (jauhar, q.v.) remains the same. Accident, thus, has no independent existence, but exists only in another being, a substance or another accident. According to the Mutakallimun, more particularly the Ash‘arites, however, an accident cannot exist in another accident but only in a substance. But no substance can ever exist apart form its qualities or accidents.

Hence, the substance being inseparable from its accidents, like the latter, is also merely transitory, i.e. has only a momentary existence. Everything that exists, thus, consists of mere transitory units (atoms) having only a moment’s duration and needs must, therefore, be perpetually re-created by the will of God. See also al-fasl al-khass and al-fasl al-‘amm.

‘asabiyah A term made current by the great Muslim philosopher and sociologist, Ibn Khaldun (732/808/1332-1406), for the sense of common honor and loyalty which binds together the members of a family, clan, or tribe and thus is the cause of the solidarity of such institutions.