Substance
idea · 4 works · 5 mentions · 7 anchored passages
jawhar · substance · الجوهر · جوهر · dravya · jawāhir · substances subsisting in themselves · الجوهر الالهي · جواهر · جواهر لطيفة صغار
spoken of as
1 expressiondravya“substance”1 mention
Tarkasaṃgraha (Sanskrit)
dravya (substance), guṇa (quality), karma (motion/action), sāmānya (universal), viśeṣa (ultimate particularity), samavāya (inherence), and abhāva (absence) — these are the seven padārtha (categories, knowables).
in the texts
Kitāb al-Safīnah al-Nūḥīyah fī al-sakīnah al-rūḥīyah
Jawhar, substance, the category to which the spirit belongs and which, with body, serves as the substratum that accidents require in order to exist.
[Accidents] — these are the basest and lowest of them, and they have existence and subsistence per se, that is, in their existence they do not require a substratum in any respect, unlike whiteness and blackness, which cannot exist except as subsisting in a substratum, which is the body or the substance.
As for the spirit, what is understood by it among them is that it is a substance which is neither a body nor bodily, so that the intellects (ʿuqūl) and the souls both fall under it;
So the first thing originated cannot be an accident (ʻaraḍ), because the accident comes after the substance (jawhar), and so it would not be the first of possible existents.
Tarkasaṃgraha
First of the seven categories; nine-fold substances that are the substrates of qualities and motion.
dravya (substance), guṇa (quality), karma (motion/action), sāmānya (universal), viśeṣa (ultimate particularity), samavāya (inherence), and abhāva (absence) — these are the seven padārtha (categories, knowables).
But the viśeṣa (ultimate particularities), which reside in the eternal substances, are indeed infinite.
Among these, the substances are just nine:
Kitāb madhāhib al-Aʻrāb wa-falāsifat al-Islām fī al-jinn
Self-subsisting substance, the category under which al-Ghazzālī classes angels, jinn and satans.
The angels, the jinn and the satans are substances (jawāhir) subsisting in themselves, differing in their realities with a difference such as obtains between species.
Risālat baqāʼ al-nafs baʻda fanāʼ al-jasad
The category jawhar, used in the passage of the self-moving spiritual soul, the separate intellectual substance, the divine substance of the aether, the fine particles composing Democritus's soul, and prime matter itself.
Then Aristotle affirms an intellectual substance separate from bodies, which stands to human souls in the standing of light to sight;
and for him they are of a fifth element, other than the four elements, incorruptible, called “the aether”, and expressed as the divine substance — so it receives no influence, no alteration, and no passing away.
The second holds that it is a spiritual substance that moves of itself;