Question:
In the book The Islamic Personality (Ash-Shakhsiyyah al-Islamiyyah), Volume 3, page 129, from the second line from the bottom to the end of the paragraph, it states:
"...But if the meaning of the universal (al-kulli) differs among its individual members, then it is the Ambiguous (al-mushakkik), such as the terms 'existence' and 'white'. This difference may be in terms of necessity and contingency, like 'existence', for it is necessary for the Creator (Al-Bari) and contingent in others. Or it may be in terms of independence and dependence, like 'existence', which is applied to bodies (ajsam) in their independence from a substrate, and to accidents (a'rad) in their dependence upon one. Or it may be in terms of increase and decrease, like 'light', for it is greater in the sun than in a lamp. It is called 'ambiguous' (mushakkik) because the observer doubts whether it is 'univocal' (mutawati') due to the oneness of its reality, or 'equivocal' (mushtarak) due to the difference between them." End quote.
The text mentioned "existence and white," providing an example for the word "existence" and then repeating it later, but it did not provide an example for "white." Furthermore, it mentioned "independence and dependence" in a way that I found confusing. How can this phrase be understood clearly and tangibly? May Allah reward you with goodness.
Answer:
The expression mentioned is brief and not detailed, as is the custom in books of Usul (Foundations). Indeed, it did not mention an example for "white" because the example of "light" applies to "white" as well. Also, the repeated term "existence" refers to "the existent" (al-mawjud); using the object form (al-mawjud) is more accurate here than the infinitive (al-wujud) in the context of independence and dependence.
To make the phrase clear, I will present it to you below in a more detailed and explanatory manner as follows:
If the meaning of the universal differs among its individual members, then it is the Ambiguous (al-mushakkik), such as the terms "existence" and "white," whether:
- The difference is by necessity and contingency: such as the term "existence" (al-wujud), for it is necessary (wajib) for the Creator (Al-Bari), Glorified be He, and contingent (mumkin) for others.
- The difference is by independence and dependence: such as the term "the existent" (al-mawjud). It is applied to bodies (ajsam) which are independent of a substrate, and it is applied to accidents (a'rad) which depend on a substrate other than themselves. For example, applying the term "existent" to "musk" and "a man"—which are bodies—and applying "existent" to "the scent of musk" and "the man’s illness"—which are accidents that depend on a substrate. The scent of musk is an accident of the musk, and the man’s illness is an accident of the man. Nevertheless, you say "the musk exists," "the scent of musk exists," "the man exists," and "the man’s illness exists," despite the difference in meaning regarding independence and dependence.
- The difference is by intensity or lack thereof (increase and decrease): such as the term "white," which is applied to snow and to ivory, yet it is more intense and brighter in snow. Likewise, the term "light," which is greater in the sun than it is in a lamp.
Thus, the terms "existence," "the existent," "white," and "light" are ambiguous universals (kulli mushakkik). It is called "ambiguous" because the observer doubts whether it is univocal (mutawati') because the essence is one, or equivocal (mushtarak) because of the differences between them.
For your information, the word "mushakkik" may be pronounced with a kasrah on the first kaf (mushakkik) as an active participle (ism al-fa'il), or with a fathah on the kaf (mushakkak) as a passive participle (ism al-maf'ul). Both are correct; this type of universal causes the observer to doubt, so it is mushakkik (the causer of doubt), and at the same time, the observer doubts it, so it is mushakkak (the object of doubt).
I hope the meaning of the Ambiguous Universal has become clear to you. We will consider whether it is appropriate to rephrase what was mentioned in the book in a more detailed and clear manner, if Allah wills.