Mantiq Al Jilani Final Exam

Excercises only from 46-146

What is Mafhum?

That which is in the mind. These are of two types:
-Kulli

-Juz’i

What is the definition of a Kulli?

Also known as universal concept

-That Mafhum which has many members

Ex: Insaan

What are the 6 types of Kullis? (with regards to the existence and nonexistence of its members)

1. That kulli in which the existence of its members is impossible e.g. A partner of Allah.

2. That kulli in which the existence of its members is possible but it has no members e.g. Humans living on the moon

3. That kulli in which the existence of its members is possible, however, it only has one member and the existence of other members is impossible e.g. Wajib al Wuhud.

4. That kulli in which the existence of its members is possible, however, it only has one member and the existence of other members is possible e.g. the Sun?

5. That kulli of which many members exist and they are mutanaahi (limited] e.g. the sab’ sayyarah |the seven planets].

6. That kulli of which many members exist and they are ghayr mutanahi [unlimited] e.g. the humans.

What is the definition of a Juz’i? (with example)

that mafhoom which only has one member

Ex: Zayd and his book

Why must secondary factors not be considered when determining whether something is a kulli or juz’? (Explain using an example.)

Kullī vs Juz’ī is determined ONLY by the definition.
Secondary factors (proofs, accidents, circumstances) must be ignored.

Why?

Because secondary factors describe one specific individual, not the concept.

And kullī/juz’ī is a judgment about the concept, not the person.

Ex: Ilāh (God)Step 1 — Look at the definition only

Definition of ilāh:

“One who is worthy of worship.”

This definition can apply to many in theory.
So ilāh is a kullī.

This is the correct Mantiq classification.

Step 2 — Now add secondary factors

Secondary factor:

“There is proof that only one God exists.”

This is a dalīl, a proof, a circumstance, a fact about reality —
NOT part of the definition.

If you include this proof inside the definition, you get:

“The only being who is worthy of worship and proven to be one.”

This can apply to only one individual → so it becomes juz’ī.

But that’s WRONG in Mantiq.

Why?

Because you changed the definition by adding a secondary factor.

Is “this house” a Kulli or Juz’i?

It is a Juz’i because it is talking about one specific house

Is Pen Kulli or Juzi’?

It is a kulli and its from the 5th type. There are many pens but not an infinite amount. Theres a limit

Is Khalid Kulli or Juz’i?

It is Juz’i because it is the name of one person. When they talk about Khalid, it is usually referring to the one person named Khalid

Is Haywaan Kulli or Juz’i?

It is Kulli and its from the 6th type. Haywaan is considered ghayr mutanaahi (unlimited)

Is “That City” Kulli or Juz’i

It is Juz’i because it is talking about one specific city

Is “My mom” Kulli or Juz’i?

It is Juz’i because it is talking specifically about my own mom. I can’t have more than one bioilogical mom

Is Father Kulli or Juz’i?

It is Kulli from the 5th type. There is a limited number or fathers. Not every man is a father.

Is Logician Kulli or Juz’i?

It is a Kulli from the 5th type. There are a limited number of logicians in the world

Is Madinatul Munawwara Kulli or Juz’i?

It is Juz’i because there is only ONE Madina shareef.

4 types of Kullis and its relationship to other Kullis

1. Mutasaawiyan

2. Mutabaayinaan

3. A’am Akhasul Mutlaq

4. A’am Akhas Min Wajh

What is Mutasaawiyaan?

Equivalent. Two kullis which have the same members.

Ex: Insān and Bashar

• Insān = human

• Bashar = human

Every insān is bashar.
Every bashar is insān.
There is zero difference in members.

What is Mutabaayinaan?

Non-Equivalent. Two kullis which have completely different members

Ex: Insān and Faras

• Insān = human

• Faras = horse

No human is a horse.
No horse is a human.
Zero overlap.

What is A’am Akhas Mutlaq?

More General and more specific without Exception.

-two kullis from which one has all the members of the other, however, the other does not have all the members of the first e.g. Insan and hayawan

Basically, they are two kullis where:

• One is bigger (has more members)

• One is smaller (has fewer members)

• ALL members of the smaller one are inside the bigger one

• But the bigger one has extra members that are not in the smaller one

• Simple Structure: Every A is B but NOT Every B is A

Ex: Every Insaan (human) is a hayawaan (animal) but not every hayawaan is an Insaan.

What is A’am Akhas Min Wajh?

More General and More Specific From a Perspective.

-two kulli from which each one has some members of the other Ex: White and hayawan

Basically, it is Two Kullis that:

• Overlap in some members

• Each has members the other does NOT have

• So neither one is fully inside the other

• And neither one is completely separate

It’s basically:

Two circles that overlap in the middle, but each circle also has its own area.

This is the “Venn diagram” relationship.

Ex: White and Hayawaan. Some Animals are White but not EVERY Animal is white. Also vice versa. Not EVERYTHING that is white is an animal.

Is it possible for two kullis to have more than one Nisbah?

two kulliyyāt can have more than one nisbah, but not at the same time and not in the same angle.

They can have different nisbahs depending on which aspect (wajh) you compare.

• Think of two kullis like two shapes.
  Depending on which feature you compare, the relationship can change.

  This is why your book says:

  “Nisbah is determined min wajh (from a specific angle).”

  So:

  • From one angle, they might be mutabāyinān

  • From another angle, they might be ‘āmm wa khāṣṣ min wajh

  • From another angle, they might even be mutasāwiyān

  It depends on which definition or which aspect you are comparing.

What is the Nisbah between Pen and Pencil

Mutabaayinaan. A pen is not a pencil

• A pencil is not a pen

• No object can be both a pen and a pencil at the same time

• Their members never overlap

What is the Nisbah between Muslim and Human?

A’am Akhas Mutlaq. All Muslims are Human BUT NOT every Human is a Muslim

What’s the Nisbah between Living being and Lion?

A’am Akhas Mutlaq. Every Lion is a living being BUT NOT every living being is a lion

What is the Nisbah between Ism Faa’il and Faa’il?

Mutabaayinaan. They are two completely different kulliyyāt

• They share zero members

• Nothing that is an ism fā‘il is a fā‘il

• Nothing that is a fā‘il is an ism fā‘il

5 types of Kulli with regards to its members

1. Jins

2. Naw’

3. Fasl

4. Khaassah

5. ‘Arad ‘Aam

What is Jins?

AKA Genus. the big category that something belongs to.

That’s it.

It answers the question:

“What general thing is this?”

It’s the umbrella under which your term falls.

Ex: Take lion.

• Lion is a type of animal

• So the jins of lion = hayawān (animal)

Take pen.

• Pen is a type of tool

• So the jins of pen = tool

Take teacher.

• Teacher is a type of human

• So the jins of teacher = insān

What is Naw’?

AKA Species. the small category inside the Jins.
All its members share the SAME reality.

That’s it.

If Jins is the big umbrella,
then Naw‘ is one specific type under that umbrella.

Ex: Insān

All humans have the same reality:

• same nature

• same type

• same essential features

So insān is a naw‘.

Nothing inside “insān” is a different kind of being.
They’re all humans.

What is Fasl?

AKA Differentia. the special feature that makes one type different from all other types. It is the unique characteristic of that Naw‘. Just the one special trait that separates this type from everything else.

Ex: Naw‘: Faras (horse) Faṣl: Ṣahīl (neighing)

Neighing is the special feature that horses have and other animals don’t.

✔ Ṣahīl is the faṣl of faras.

Another example is a cat meowing. Meow is the fasl of Cat (Qittun)

What is Khaassah?

AKA Particular Accident

a special feature that belongs to one type,
BUT it is not part of its essential reality.

It’s something the type usually has,
but it’s not necessary for the type to exist.

It’s a unique property, not an essential one.

EX: Naw‘: Insān (human) Khaṣṣah: Laughing

Humans laugh.
Animals don’t.

But:

• If a human never laughs → still a human

• Laughing is NOT part of the essence of being human

• It’s just a special property humans have

What is ‘Arad ‘Aam?

Common Accident. a non‑essential feature that appears in MANY different types, not just one.

It is:

• not essential (not part of the reality)

• not unique (not khaṣṣah)

• not defining (not faṣl)

• shared across multiple naw‘ (multiple kinds)

It’s a general accidental property.

Ex: Walking/Running

Walking/Running is:

• not essential to humans

• not unique to humans

• not defining humans

• shared by MANY creatures (humans, horses, cats, dogs)

Two types of Kullī (regarding being part of ḥaqīqah)

1. Kulli Zaati

2. Kulli ‘Aradi

What is Kulli Zaati?

A kullī that IS part of the ḥaqīqah (essential reality) of its members.

The members ARE this thing in their essence.

Zātī = essential reality (what the thing is)

Ex: Jins

Mini explanation:
Because the big category is literally part of what the members are.
Example:
A lion is an animal.
A horse is an animal.
“Animal” is part of their reality.

Ex: Faṣl

Mini explanation:
Because the special feature is part of the member’s essence.
Example:
A human is a rational being.
Rationality is part of the human’s reality.

What is Kulli ‘Aradi?

A kullī that is NOT part of the ḥaqīqah of its members.
(non‑essential)

Easy sense:
The members HAVE this thing, but it’s not what they are.

Ex: Khaṣṣah

Mini explanation:
A special feature a type usually has,
but it’s not essential.
Example: Humans laugh — but if someone never laughs, they’re still human.

Ex: ‘Araḍ ‘Āmm

Mini explanation:
A general feature shared by many types,
and not essential.
Example: Walking — humans walk, horses walk, cats walk.

Farasun; Hayawān sāhil (which of the 5 types is it and is it kulli zaati or ‘aradi?)

• Faras = horse → this is a Naw‘ (a single type)

• Sāhil = neighing → this is a Faṣl (essential feature of horses)

✔ Type: Faṣl
✔ Zātī (because faṣl is essential)

Husnun (which of the 5 types is it and is it kulli zaati or ‘aradi?)

Meaning: beauty

Beauty is NOT essential to any species.
It is a special property that can belong to one type.

✔ Type: Khaṣṣah
✔ ‘Araḍī (non‑essential)

Naahiqun (which of the 5 types is it and is it kulli zaati or ‘aradi?)

Braying is the special sound of donkeys.
It is an essential distinguishing feature of that type.

✔ Type: Faṣl
✔ Zātī

Himārun; Hayawān nāhiqun (which of the 5 types is it and is it kulli zaati or ‘aradi?)

• Himār = donkey → a Naw‘

• Nāhiqun = braying → essential feature of donkeys

✔ Type: Faṣl
✔ Zātī

Muftarisun (which of the 5 types is it and is it kulli zaati or ‘aradi?)

(predatory)

This is a general feature found in many animals (lions, wolves, tigers, etc.)
It is NOT essential to any one species.

✔ Type: ‘Araḍ ‘Āmm
✔ ‘Araḍī

What role do Jins and Fasl play in the reality of an individual?

Jins

Gives the general reality of the individual.
It tells you what big category the thing belongs to.

• Human → animal

• Horse → animal

• Donkey → animal

Use:

It gives the basic nature of the thing.

Faṣl

Gives the specific reality of the individual.
It tells you what makes this type different from other things in the same category.

• Human → rational

• Horse → neighing

• Donkey → braying

Use:

It gives the specific nature of the thing.

What are the 2 types of Jins?

1. Jins Qareeb

2. Jins Ba’eed

What is Jins Qareeb?

AKA Near Genus. The closest big category that two different ḥaqīqahs share. AKA Common denominator of the two haqiqahs

Use:
It’s the answer to mā humā?
(“What are they?”)

Tiny sense:

The genus that is right above the two realities.

If you have two things with different realities, but they share one nearest category, that category is Jins Qarīb.

Example:

• Human

• Horse

Ask: mā humā? → “What are they?”
Answer: Both are animals.

So Hayawān = Jins Qarīb.

Analogy for Jins Qareeb

When you have two fractions:

ax and bx

The common denominator is the thing they BOTH share.

When you have two ḥaqīqahs:

• Human

• Horse

The Jins Qarīb is the thing they BOTH share.

→ Hayawān (animal)

It’s the nearest shared category, just like the nearest shared denominator.

Jins Qarīb = the common denominator of two ḥaqīqahs.

What is Jins Ba’eed?

AKA Remote/Far Genus.

The bigger, farther category that two ḥaqīqahs share.

Use:
It’s the answer to mā humā?
when you go higher up than the near genus.

Tiny sense:

The farther common denominator of two realities.

If two things share a near genus, that near genus ALSO belongs to a bigger genus above it.

That bigger one is Jins Baʿīd.

Example:
Human + Horse

• Near genus → Animal

• Far genus → Body / Substance

So Jism (body) or Jawhar (substance) = Jins Baʿīd.

What are 3 types of Jins with regard to its order?

1. Jins ‘Aali

2. Jins Saafil

3. Jins Mutawaassit

What is Jins ‘Aali?

AKA Highest Genus. The highest possible genus — the one that has no genus above it.

Tiny sense:

The ultimate common denominator of everything in that chain.

Ex: Take ANY two things:

• Human

• Horse

If you keep going up the genus chain, you get:

1. Human → Animal (Jins Qarīb)

2. Animal → Body (Jins Baʿīd)

3. Body → Substance (higher)

4. Substance → Existence (highest)

So the Jins ‘Ālī for human and horse is:

Wujūd (Existence)

Because nothing is above it.

What is Jins Saafil?

The lowest genus — the one that is right above the individual, with nothing below it except the actual species (naw‘).

Tiny sense:

The lowest common denominator, the genus closest to the actual thing.

It’s the genus that is just one step above the specific species.

Ex:

Take:

• Human

• Horse

Their species (naw‘) are:

• Human → insān

• Horse → faras

What is the genus right above both of these?

→ Hayawān (animal)

That’s the lowest genus they share.

So Hayawān = Jins Sāfil.

What is Jins Mutawaassit?

AKA Middle Genus.The one that is between the lowest genus (Sāfil) and the highest genus (‘Ālī).

Tiny sense:

The middle common denominator in the chain.

It’s not the closest.
It’s not the farthest.
It’s the in‑between genus.

Ex: take the chain:

• Human

• Animal

• Body

• Substance

• Existence

Now label them:

• Jins Sāfil → Animal (closest genus)

• Jins Mutawassiṭ → Body / Substance (middle genus)

• Jins ‘Ālī → Existence (highest genus)

So Body (Jism) or Substance (Jawhar) = Jins Mutawassiṭ.

Determine whether the following are Jins Qareeb or Ba’eed?

> Hayawan for asad (Jins Qareeb)
> Jism mutlag for insan (Jins Ba'eed)
> Jism nami for insan (Jins Ba'eed)
> Hayawan for faras (Jins Qareeb)
> Jawhar for himar (Jins Ba'eed)

Determine which type of jins the following examples are in terms of order (provide a reason for your answer)

> Jism nami- Jins Mutawassiṭ Reason: It is above hayawān but below jism muṭlaq.

> Jism mutlaq- Jins Mutawassiṭ Reason: It is above jism nāmī but below jawhar.

> Insaan- ❌ Not a jins ✔ Naw‘ (species) Reason: It is below hayawān, not above.

> Hayawan - ✔ Jins Sāfil Reason: It is the lowest genus directly above species.

> Jawhar- ✔ Jins Mutawassiṭ Reason: It is above jism muṭlaq but below wujūd.

What are the 2 types of Naw?

1. Naw Haqeeqi

2. Naw Idhaafi

What is Naw Haqeeqi?

AKA Original Species

The real species — a group of individuals that share the same ḥaqīqah (real nature).

Tiny sense:

The actual species, based on real shared essence.

This is the “true species,” not something made up by humans.

Ex: Insān (humans)

• Faras (horses)

• Asad (lions)

• Himār (donkeys)

• Shajar (trees)

All of these share a real essence, not a man‑made category.

What is Naw Idhaafi?

AKA Appended species.

an artificial or imagined species created by humans, not by nature.

Tiny sense:

A “species” that does not have a real, natural essence.

It’s a grouping based on:

• imagination

• human convention

• temporary conditions

• roles

• actions

• locations

NOT on real biological nature.

Ex: Buraaq, Pegasus, Unicorn

What is Naw ‘Aali?

the highest species in a genus‑ladder.

the highest species in its category.

Tiny sense:

The top species — nothing above it except the general category.

It’s the most specific level before you reach a broader grouping.

Ex: Take the category “animals.”
Inside it, you have specific species:

• lion

• horse

• donkey

• human

Each of these is a Naw‘ (species).
But within its own species‑chain, each one is the highest specific level.

So:

• Insān → Naw‘ ‘Ālī

• Asad → Naw‘ ‘Ālī

• Faras → Naw‘ ‘Ālī

• Himār → Naw‘ ‘Ālī'

• Jism Mutlaq (body)- Naw‘ ‘Ālī

What is Naw Saafil?

the lowest species in a category.

Tiny sense:

The species at the bottom — nothing below it except individual members.

It is the most specific species, the one closest to actual individuals.

Ex: Insaan

Because below “insān” you only have individual humans.

There is no smaller species under it.

So:

• “Insān” → species

• “Zayd, Amr, Fatimah, Madiha” → individuals

Since “insān” is the lowest species before individuals, it is Naw‘ Sāfil.

What is Naw Mutawaassit?

a middle species.

Tiny sense:

A species that has another species above it AND another species below it.

It is not the highest species.
It is not the lowest species.
It sits in the middle of a chain of species.

Ex: Imagine this chain:

• Animal

• Sea‑animal

• Fish

• Salmon

• Individual salmon

Now classify:

Fish (Samak)

This is Naw‘ Mutawassiṭ because:

• Above it: Sea‑animal (a broader species)

• Below it: Salmon (a narrower species)

So it is in the middle.

What are the 2 types of Fasls?

1. Fasl Qareeb

2. Fasl Ba’eed

What is Fasl Qareeb?

the nearest (closest) differentia of a species.

Tiny sense:

The closest special feature that defines a species.

It is the main faṣl you use when giving the proper definition of something.

Ex: Faras (horse)

Faṣl Qarīb: ṣahīl
→ neighing

Ex: Uncle Jesse

Fasl Qarib: Comfort Michelle

What is Fasl Ba’eed?

a far/remote differentia.

Tiny sense:

A special feature that DOES describe the species,
but it’s not the nearest, not the main, not the defining one.

It’s true, but it’s far.

Ex: Insaan

Fasl Ba’eed: ḍāḥik (laughing)

which nisbah is found between naw haqiqi and naw idhaafi?

The relationship between them is mutabāyinān.

Because:

• Naw‘ Ḥaqīqī = real, natural species
  (like insān, asad, faras)

• Naw‘ Iḍāfī = imaginary or artificial species
  (like unicorn, pegasus, students, drivers)

There is NO overlap between:

• real species
  and

• imaginary/artificial species

So the nisbah is:

⭐ Mutabāyinān = completely separate, no overlap

Determine the type of Naw the following examples are in terms of order and give a reason

Jawhar → Naw‘ ‘Ālī

Because nothing above it except more general categories (like mawjud).
It’s the highest in this chain.

Jism Muṭlaq → Naw‘ Mutawassiṭ

Because it has:

• something above it (jawhar)

• something below it (jism nāmī)

Jism Nāmī → Naw‘ Mutawassiṭ

Because it has:

• something above it (jism muṭlaq)

• something below it (hayawān)

Hayawān → Naw‘ Mutawassiṭ

Because it has:

• something above it (jism nāmī)

• something below it (insān, asad, faras)

Insān / Asad / Faras → Naw‘ Sāfil

Because below them are only individual humans, lions, horses.
No smaller species.

Determine whether the following are Fasl Qareeb or Baeed

1. Nātiq for Insān

✔ Faṣl Qarīb
Because natiq (rational) is the nearest defining trait of humans.

2. Qābil al-Ab‘ād al-Thalāthah for Jism Nāmī

✔ Faṣl Baʿīd
Because “having three dimensions” is true, but it’s not the nearest special feature of a growing body.

3. Nāmī for Jism Nāmī

✔ Faṣl Qarīb
Because “growing” is literally the nearest defining trait of a growing body.

4. Nāmī for Insān

✔ Faṣl Baʿīd
Humans DO grow, but “growth” is not the nearest defining trait of humans.
Nearest = natiq.

5. Ḥassās for Asad

✔ Faṣl Baʿīd
“Sensitive/perceptive” is true for lions, but the nearest defining trait is zī’ār (roaring).
So ḥasaās = far.

6. Qābil al-Ab‘ād al-Thalāthah for Himār

✔ Faṣl Baʿīd
A donkey DOES have three dimensions, but that’s not its nearest special feature.
So it’s far.

7. Nāmī for Kalb

✔ Faṣl Baʿīd
Dogs DO grow, but that’s not their nearest defining trait.
So it’s far.

8. Ḥasaās for Hayawān

✔ Faṣl Qarīb
Because “sensitive/perceptive” IS the nearest defining trait of hayawān (animal).
Animals = beings with sensation.

What are two types of Kulli ‘Aradi

1. ‘Arad Laazim

2. ‘Arad Mufariq

What is ‘Arad Laazim?

That kulli ‘aradi in which it is impossible for it to part from the mahiyyah (entity)

A permanent accidental attribute that never separates from the thing.

It is not essential,
but it is always there.

Tiny sense:

A feature that is not part of the essence,
but never leaves the species.

Ex: ضاحك (laughing) for Insān

Humans don’t laugh every second,
but the capacity for laughter is always with humans.

So it’s ‘Arad Lāzim.

What is ‘Arad Mufariq?

A temporary accidental attribute that can separate from the thing.

Tiny sense:

A feature that comes and goes,
not essential,
not permanent.

It is not part of the essence,
and it does not stay with the species.

Ex: جالس (sitting) for Insān

Humans sit sometimes,
but not always.
It separates → ‘Arad Mufāriq.

What are the 3 types of Laazims?

1. Laazim al Mahiyyah

2. Laazim Wujood al Khaariji

3. Laazim Wujood al Dhihni

What is Laazim Mahiyyah?

A permanent attribute that comes from the mahiyyah (essence) itself.
It is not essential, but it flows directly from the essence.

Tiny example:

• ḍaahik for insan → humans have the capacity to laugh because of their essence.

• hasaas for hayawan → animals have sensation because of their essence.

This is the closest type of lāzim.

What is Laazim Wujūd al‑Khārijī?

A permanent attribute that comes from the thing’s external existence.
Not from the essence — from how it exists in the outside world.

Tiny example:

• qābil al‑ab‘ād al‑thalāthah for jism → a body in the external world always has three dimensions.

• mutaḥayyiz for jism → a body always occupies space externally.

This lāzim is tied to external existence, not the mahiyyah.

What is Laazim Wujūd al‑Dhihnī

A permanent attribute that comes from the thing’s mental existence.
It is always true in the mind, even if not true outside.

Tiny example:

• imkān al‑qismah for numbers → numbers are always divisible in the mind.

• kulliyyah for jins → a genus is always universal in the mind.

This lāzim is tied to mental existence, not the outside world.

What are the 2 types of ‘Aradi Mufaariq?

1. Qaabil Al Zawaal

2. Ghayr Qaabil Al Zawaal

‘Aradi Mufaariq

What is Qaabil Al Zawaal?

A temporary accidental attribute that can disappear — meaning the species can have it and can lose it.

Tiny meaning:

Comes and goes. The species is capable of taking it on.

• jaalis for insan → humans can sit and stop sitting

• naa’im for kalb → dogs can sleep and wake

• mashi for asad → lions can walk and stop walking

These are possible states → so they are THIS

What is Ghayr Qaabil Al Zawaal?

A temporary accidental attribute that cannot occur for that species — meaning the species is not capable of taking it on.

Tiny meaning:

Comes and goes in general, but THIS species cannot ever have it.

Ex: dhaahik for himar → donkeys cannot laugh (in the human sense)

• natiq for kalb → dogs cannot be rational

• taa’ir for insan → humans cannot fly

These are impossible states → so they are THIS

What are the 2 types of Juz’i?

1. Juz’i Haqeeqi

2. Juz’i Idhaafi

What is Juz’i Haqeeqi?

A real individual — something that exists as one specific, concrete thing in the outside world.

Tiny meaning:

A single, actual individual in reality.

Examples:

• this human

• this horse

• Khalid

• my mom

• Madinatul Munawwara

Each refers to one specific real thing

What is Juz’i Idhaafi?

A relative individual — something that is not truly one, but becomes “one” relative to a certain viewpoint.

Tiny meaning:

Not truly one, but treated as one in relation to something.

Examples:

• the fastest horse → “one” relative to speed

• the tallest student → “one” relative to height

• the first chapter → “one” relative to order

• the left hand → “one” relative to the body

These are not inherently one thing, but become “one” because of a relation

After disengaging from the mahiyyah, what happens to an

‘arad mufariq? (provide reason for answer)

‘Arad Mufāriq = temporary accidental attribute

It comes and goes,
and it does NOT stay with the mahiyyah.

So when you “disengage” the mahiyyah (i.e., consider the essence alone),
the ‘arad mufāriq does not remain.

What is Juz’i Idhaafi also known as?

[APPENDED CONCRETE DIVISIVE CONCEPT] or another arabic synonym “Mu’ayyan”

Determine which type of lazim the following examples

are

1. Light for the sun Type: Lāzim Wujūd al‑Khārijī Reason:

Light is a necessary external attribute of the sun — it comes from the sun’s external existence, not its mahiyyah.

The mahiyyah “sun” doesn’t conceptually require light,
but the sun in the outside world is never without light.

2. Being a juz’ for the word ZaydType: Lāzim Wujūd al‑DhihnīReason:

   “Zayd” being composed of letters is a mental attribute — it exists in the mind, not in external reality.

   The word “Zayd” is a mental construct,
   so its “parts” (letters) are a mental necessity, not an external one.

3. Being odd for the number threeType: Lāzim al‑MahiyyahReason:

   Oddness flows directly from the mahiyyah of “three.”
   It is not external, not mental — it is built into the essence of the number.

   Three cannot be conceived without oddness.

4. Being Wājib al‑Wujūd for AllahType: Lāzim al‑MahiyyahReason:

   Necessity of existence is intrinsic to the mahiyyah of Allah.
   It is not external, not mental — it is essential.

   Allah’s mahiyyah entails being Wājib al‑Wujūd.

Determine whether the following examples are qabil alzawal or ghayr qabil al-zawal—

1. Laughter (ḍaḥk)Type: Qābil al‑Zawāl

Reason:

Humans can laugh and can stop laughing.
It’s a possible temporary state.

2. Being All‑Powerful for Allah (Qudrah Tāmmā)Type: Ghayr Qābil al‑Zawāl

Reason:

Allah cannot lose power — it is impossible for Him to be anything other than All‑Powerful.
So this attribute cannot disappear.

This makes it ghayr qābil al‑zawāl.

3. Sorrow (ḥuzn)Type: Qābil al‑Zawāl

Reason:

Humans can feel sorrow and can stop feeling sorrow.
It is a possible temporary state.

What is Mu’arrif?

A definition tool used to make something known.
It gives you knowledge of a thing, either by:

• describing its essence, or

• pointing to it through signs, effects, or examples.

Tiny meaning:

A Muʿarrif is anything that helps you recognize or understand a thing.

Ex: Hayawaan Naatiq

What are the 4 types of Mu’arrif?

1. Hadd Taam

2. Hadd Naaqis

3. Rasm Taam

4. Rasm Naaqis

What is Hadd Taam?

AKA The complete term. Complete essential definition.
Gives Jins Qareeb + Faṣl Qareeb (genus + nearest difference).

Example:

• Insān = ḥayawān nāṭiq
  Animal + rational → full essence.

What is Hadd Naaqis?

AKA The deficient term. Incomplete essential definition.
Gives Jins + Faṣl Baʿīd (genus + far difference).

Example:

• Insān = ḥayawān ḍāḥik
  Animal + laughing → not the nearest difference.

What is Rasm Taam?

Complete descriptive definition.
Uses all lāzim attributes (non‑essential but permanent).

Example:

• Insān = ḥayawān ḍāḥik ḥassās nāmi
  All permanent attributes → full descriptive picture.

What is Rasm Naaqis?

Incomplete descriptive definition.
Uses some lāzim attributes, not all.

Example:

• Insān = ḥayawān ḍāḥik
  Only one permanent attribute → partial description.

Determine which type of Mu'arrif the following examples are —

1. Mashi for Insān (walking for human)

→ Rasm Nāqiṣ
Because “walking” is a temporary accidental attribute (ʿaraḍ mufāriq).
Describes, not defines.

2. Hayawān Nabih for Kalb (intelligent animal for dog)

→ Hadd Nāqiṣ
Because “nabih” is a faṣl baʿīd (far essential difference).
Essential, but not the nearest.

3. Sāhil for Faras (neighing for horse)

→ Rasm Nāqiṣ
Because “neighing” is a permanent accidental attribute (ʿaraḍ lāzim),
but only one attribute → incomplete description.

4. Hassās for Hayawān (sensitive for animal)

→ Rasm Nāqiṣ Because “hasās” is a lāzim of hayawān,
but only one attribute → incomplete descriptive definition.

5. Hayawān Nāhiq for Himār (braying animal for donkey)

→ Rasm Tāmm Because “nāhiq” is a complete set of lāzim attributes for donkey.
It fully distinguishes the donkey descriptively.

6. Muftaris for Asad (predatory for lion)

→ Rasm Nāqiṣ
Because “muftaris” is a lāzim,
but only one attribute → incomplete descriptive definition.

7. Nami for Jism Nami (growing for growing body)

→ Hadd Nāqiṣ
Because “nami” is a faṣl,
but it’s faṣl baʿīd (not the nearest).

8. Jawhar Sāhil for Faras (substance that neighs for horse)

→ Hadd Nāqiṣ
Because “jawhar” is jins baʿīd,
and “sāhil” is a faṣl baʿīd → incomplete essential definition.

9. Nami for Insān (growing for human)

→ Hadd Nāqiṣ
Because “nami” is faṣl baʿīd for human.
Essential, but not nearest.

What’s the Definition of Qadiyyah?

a proposition made of:

• Mawḍū‘ (subject)

• Maḥmūl (predicate)

• Nisbah (the link between them)

And the whole thing asserts something that can be judged true or false.

So the real definition is:

THIS is a statement composed of subject + predicate + link, which can be true or false.

What is the definition of a Qadiyyah Hamliyyah? Provide an example.

A Qadiyyah Ḥamliyyah is a proposition where the predicate is affirmed or denied of the subject without any condition.

Basically,

A statement connecting subject + predicate directly, with no “if/then.”

Structure

• Mawḍū‘ (subject)

• Maḥmūl (predicate)

• Nisbah (link of affirmation or negation)

Ex: الإنسانُ قائمٌ
“The human is standing.”

Or a negative one:

• الإنسانُ ليس بقائمٍ
  “The human is not standing.”

Both are Qadiyyah Ḥamliyyah because they directly affirm/deny the predicate of the subject.

What is each part of the sentence ‘Amrunn huwa ghaniyyunn (‘Amr is rich).

1. Mawḍū‘

‘Amrunn
This is the subject — the thing we are talking about.

2. Maḥmūl

ghaniyyunn
This is the predicate — the quality being affirmed of the subject.

3. Nisbah

huwa
This is the link that connects the subject to the predicate and makes the statement true/false‑judgeable.

What is a Qadiyyah hamliyyah known as if the rabitah is mentioned in it?

If the rābiṭah (link) is explicitly mentioned, the Qadiyyah Ḥamliyyah is called:Qadiyyah Ḥamliyyah Muṣawwabah.

• Muṣawwabah = “with the link stated.”

Why?

Because normally, in Arabic logic, the rābiṭah (like huwa, lays, etc.) is understood and not written.

When you write it out, the sentence becomes muṣawwabah — meaning the link is made visible.

Determine whether the following example are Qadiyyah Hamliyyah mujabah or salibah —

1. Bakr is Ignorant- Qadiyyah Hamaliyyah Mujabah

2. Khalid is on the ground- Qadiyyah Hamaliyyah Mujabah

3. The man is NOT rich- Qadiyyah Hamaliyyah Saaliba

4. The book is beneficial- Qadiyyah Hamaliyyah Mujabah

5. The Student is NOT clever- Qadiyyah Hamaliyyah Saaliba

6. The Sky is above us- Qadiyyah Hamaliyyah Mujabah

7. The universe is not infinitely pre-existent- Qadiyyah Hamaliyyah Saaliba

8. The house is clean- Qadiyyah Hamaliyyah Mujabah

9. Al Mantiq Al Jilani is NOT difficult- Qadiyyah Hamaliyyah Saaliba

Explain the two types of a Qadiyyah Shartiyyah Munfasila using examples.

1. Munfaṣilah Ḥaqīqiyyah - Real Disjunctive Proposition

   The two parts cannot be true together in reality.

   Definition (tiny):

   Two statements that cannot both be true at the same time.

   Example:

   It cannot be summer and winter at the same time

They are mutually exclusive seasons

Reality itself prevents both from being true together

2. Munfaṣilah Ghayr Ḥaqīqiyyah Non‑Real / Artificial Disjunctive Proposition

   The two parts can be true together, but we treat them as separate options for the sake of argument.

   Definition (tiny):

   Two statements that can both be true, but are presented as alternatives.

   Example:

   إمّا أن يكون زيدٌ شاعرًا أو نحويًّا
   “Zayd is either a poet or a grammarian.”

   He could be both, but the sentence presents them as options.

What’s the definition of Qadiyyah Shartiyyah Muttasilah?

a conditional statement where the second part follows from the first.

Tiny version:

A statement of the form “If X, then Y.”

It connects two propositions with luzūm (logical following).

---

⭐ Structure

• Muqaddam = the “if” part

• Tāli = the “then” part

---

⭐ Example

إن كانَ زيدٌ مجتهدًا فهو ناجحٌ

“If Zayd is hardworking, then he is successful.”

This is Muttasilah because the second part follows from the first.

What is the definition of a Qadiyyah hamliyyah tabiyyah?

a proposition whose subject is a species (ṭabʿ) without any quantifier, and the predicate describes something essential or natural to that species.

Tiny version (your style):

A statement about a species, with no كلّ / بعض, describing its nature.

Ex: الإنسانُ ناطقٌ
“The human is rational.”

This is Ṭabʿiyyah because:

• الإنسان = a species

• no quantifier (not كلّ إنسان, not بعض الإنسان)

• ناطِق = an essential quality of the species

What are the types of Qadiyyah Hamaliyyah Masoorah?

Maḥṣūrah = restricted by a quantifier. (Meaning the subject has كلّ / بعض / لا restricting it.)

1. Kulliyyah MujabahAffirmative Universal

   Definition:
   Affirms the predicate for all members of the subject.

   Quantifier: كلّ

   Example:
   كلُّ إنسانٍ فانٍ
   “Every human is mortal.”

2. Kulliyyah Salibah (Negative Universal)

   Definition:
   Denies the predicate for all members of the subject.

   Quantifier: لا + كلّ (meaning “no X is Y”)

   Example:
   لا شيءَ باقٍ
   “No thing remains.”

3. Juz’iyyah Mujabah (Affirmative Particular)

Definition:
Affirms the predicate for some members of the subject.

Quantifier: بعض

Example:
بعضُ الإنسانِ كريمٌ
“Some humans are generous.”

Juz’iyyah Salbah (Negative Particular)

Definition:
Denies the predicate for some members of the subject.

Quantifier: بعض + negation

Example:
بعضُ الحيوانِ ليس بعاقلٍ
“Some animals are not rational.”

What’s the definition of Qadiyyah Hamaliyyah Kharijiyyah?

a proposition whose truth or falsehood is judged by external reality (al‑khārij) — meaning you check the outside world to see if it’s true.

Tiny version (your style):

A statement judged by real‑world facts, not by logic alone.

It’s called Khārijiyyah because the truth is determined outside the mind, in actual existence.

⭐ Example

زيدٌ قائمٌ
“Zayd is standing.”

You check real life to see if Zayd is actually standing → so it’s Khārijiyyah.

Another example:
السماءُ مُمطِرةٌ
“The sky is raining.”

Again, you check external reality.

Determine Which type of Qadiyyah Hamaliyyah these are. If Mahshura, state what type

1. Knowledge is beneficial

Sentence: العلمُ نافعٌ

• Subject = a species (knowledge)

• No quantifier

• Predicate = essential/natural quality

→ Qadiyyah Ḥamliyyah Ṭabʿiyyah

(because “knowledge is beneficial” is an essential truth about the species)

2. Khaalid is crazy

Sentence: خالدٌ مجنونٌ

• Subject = individual

→ Qadiyyah Ḥamliyyah Shakhṣiyyah

3. The flower is beautiful

Sentence: الزهرةُ جميلةٌ

• Subject = species (flower)

• No quantifier

• Predicate = non‑essential (beauty is not essential to flowers)

→ Qadiyyah Ḥamliyyah Muhmalah

4. That city is large

Sentence: تلك المدينةُ كبيرةٌ

• Subject = individual (a specific city)

→ Qadiyyah Ḥamliyyah Shakhṣiyyah

5. Some humans are polite

Sentence: بعضُ الإنسانِ مؤدّبٌ

• Has quantifier بعض

• Affirmation

→ Qadiyyah Ḥamliyyah Maḥṣūrah — Juz’iyyah Mujabah

Determine wether the following are Qadiyyah Hamliyyah Ma'doola, Muhasala, Or Basita. If Ma'doola, state which type.

1⃣ Four is not odd

Sentence: أربعةُ ليست فردًا

• Negation is in the predicate, not inside the subject.

• Subject = simple (أربعة)

→ Qadiyyah Ḥamliyyah Muḥaṣṣalah

2⃣ Zayd is a non‑horse

Sentence: زيدٌ غيرُ فرسٍ

• Subject contains غير → negation inside the subject.

→ Qadiyyah Ḥamliyyah Maʿdūlah Mujabah

(affirmative: “Zayd is a non‑horse”)

3⃣ A non‑living being is a non‑human

Sentence: غيرُ حيٍّ غيرُ إنسانٍ

• Subject has غير

• Predicate also has غير

• Still counts as Maʿdūlah because negation is inside the subject.

→ Qadiyyah Ḥamliyyah Maʿdūlah Mujabah

(affirmative: “A non‑living being is a non‑human”)

4⃣ Bakr is ill

Sentence: بكرٌ مريضٌ

• No negation inside the subject

• Subject is simple (Bakr)

→ Qadiyyah Ḥamliyyah Basīṭah

5⃣ A non‑human is not rational

Sentence: غيرُ إنسانٍ ليس بعاقلٍ

• Subject contains غير → Maʿdūlah

• Predicate is negative

→ Qadiyyah Ḥamliyyah Maʿdūlah Salbah

Which of the following can a Qadiyyah be empty of? Jihaah or Maaddah?

A Qadiyyah can be empty of Maaddah, not Jihaah.Tiny version (your style):

• Jihaah = the direction of the judgment (affirmation or negation) → cannot be empty

• Maaddah = the content (the actual meaning) → can be empty

So the correct answer is:

→ Maaddah

Explain the 4 Perspectives (jihah) using examples

1⃣ Jihaah al‑Wujūd

You look at the Qadiyyah as an affirmation.

Example:

الإنسانُ ناطقٌ
“The human is rational.”

You’re viewing the statement as affirming something.

2⃣ Jihaah al‑ʿAdam

You look at the Qadiyyah as a negation.

Example:

الإنسانُ ليس بحجرٍ
“The human is not a stone.”

You’re viewing the statement as denying something.

3⃣ Jihaah al‑Wujūd wa al‑ʿAdam

You look at the Qadiyyah as capable of being either affirmed or denied, depending on context.

Example:

“Zayd is standing”
→ could be true (affirmed)
→ could be false (denied)

This perspective says:
The statement can be judged either way.

4⃣ Jihaah al‑Lā Jihaah

You look at the Qadiyyah without considering affirmation or negation at all — just the structure.

Example:

“Human is rational”
You’re not judging truth or falsehood — just seeing it as a subject + predicate.

This is the “neutral” perspective.

What's the difference between daroorah and dawaam? explain using an example

1⃣ Darūrah

Meaning: Necessity — the judgment is always true, no exceptions.

It describes something that must be the case.

Example:

الإنسانُ حيوانٌ بالضرورة
“The human is necessarily an animal.”

This can never be false.
It is true in all situations, all times, all individuals.

2⃣ Dawām

Meaning: Permanence — the judgment is always true as long as the subject exists, but not due to strict necessity.

It describes something that is constantly true, but not logically required.

Example:

الشمسُ مشرقةٌ دوامًا
“The sun is always shining.”

Meaning: whenever the sun exists, its nature is to shine —
but it’s not a logical necessity like “human is an animal.”