بسم الله الرحمن الرحيم
Question:
In the book, The Islamic Personality Volume 3, (page 129 in the Arabic edition), the second line from the bottom until the end of the paragraph, it mentions the following:
"...And if the meaning of the Whole (Kuli) that its parts differ, then it is considered causing of doubt (Mushakik) like the term "Al-Wujood" (the existence), and "Al-Abyadh" (white), whether the difference is by wujoob (obligation) or by Imkan (ability). The example of "Al-Wujood" (the existence) it is wajib (obligation) in "Al-Bari" as it is also possible in others. Either by Istighna' (in dispense of) or by Iftiqar (lacking).The example of "Al-Wujood" is a term given to an object with Istighna' (in dispense of) its location, and a term given to the causes with Iftiqar (lacking) of the location or in excess or less of it as in the term "Al-Noor" (the light); it is more intense in the sun but less in the lamp, this is causing of doubt (Mushakik), because the one receiving this will have doubt if the terms are one and give the same meaning or that they are common but their differences is what is referred to." End of the quote.
"Al-Wujood" and "Al-Abyadh" have been mentioned, but the term "Al-Wujood" was explained by an example and it was repeated afterwards. But no example of "Al-Abyadh" was given.
"Istighna" and "Iftiqar" were mentioned in a way that confused me. How can we understand the phrase above in a clearer way?
Jazak Allah Khair.
Answer:
The phrase that is mentioned is in brief and not in details which is the case of Usool books. And yes it did not mention an example for "Al-Abyadh" because the example of "Al-Noor" is similar to "Al-Abyadh". As for the term "Al-Wujood" when it is repeated it is "Al-Mawjood" (existing), based on Al Maf'ool "Al-Mawjood" which is more accurate than Al Masdar; "Al-Wujood" in the case of Istighna' (in dispense of) and Iftiqar (lacking).
In order for the phrase to become clearer, I will mention it in a more detailed way in the following manner:
If the meaning of the Whole (Al-Kuli) differs in its parts, then it is causing of doubt (Al-Mushakik), like in the term" Al- Wujood" and "Al-Abyadh"; equally.
Whether the difference is by Wujoob (obligation) or by Imkan (ability), like the term "Al-Wujood" it is obliged in Al Bari Subhanahu and possible in others.
Or if the difference was by Istighna' (in dispense of) or by Iftiqar (lacking) as in the term "Al-Mawjood" given to objects in dispensing of (Istighna') a place and is given to the causes that are lacking of (Iftiqar) the place of others. Like to call "Al-Misk" (musk) or "Ar-Rajul" (man) as "Al-Mawjood" (existing), and they are matter, and you can call the perfume of musk and the sickness of man as causes that are lacking of (Iftiqar) place of others. The perfume of musk is a cause of musk and the disease of man is a cause of the causes of that man and even then you will say that musk is mawjood (existing) and you will say that the perfume is mawjood (existing) and you will say that man is mawjood (existing) and the disease of man is mawjood (existing), even though there is difference in meaning by Istighna' (in dispense of) or Iftiqar (lacking).
Or if the difference was by its intensity or without it or by excess or less, like the term "Al-Abyadh" (white) is given to snow and ivory, but in snow it is more intense and more pure. And the term "Al-Noor" (light) when it is referred to the sun it is more intense than when it is used to refer to the lamp.
Therefore, the terms: "Al-Wujood", "Al-Mawjood", "Al-abyadh", and "Al-Noor" are Whole (kuli) causing of doubt (Mushakik), because the one receiving the terms has doubt if they are common and give the same meaning or that they are common yet their differences is what is referred to.
It is allowed to pronounce the causing of doubt as (Mushakik) with the emphasis (shaddah) on the first kaf and the second kaf has (kasra) like Ismul Fa'il. It is allowed to put The emphasis (shaddah) on the first kaf and put a (fatha) on the other kaf so it is (mushakak), and it will be Ismul Maf'ool. It is correct in both cases, because this type of Whole (kuli) the one receiving it, doubts it so it is (Mushakik) and at the same the one receiving the term will have doubt on his mind, it is (Mushakak).
I hope that the meaning of the Whole that is causing doubt (Al-Kuli Al-Mushakik) has been clarified for you. We shall see if it is appropriate to rewrite what was mentioned in the book in a more detailed and clarified manner, Insha'Allah.