al-Jawhar
wa al-‘Arad
are philosophical terms that the Arab philosophers borrowed from the Greek
philosophy. The
word essential refers to the fundamental attributes of an object, while
non-essential presents the secondary aspects related to it. For instance,
to describe man as “a laughing and talking animal” is to display his
essential predicaments, whereas to depict him as blond, dark, tall, or fat
is to demonstrate non-essential or accidental predications.
al-Kahhāla/
Ophthalmology
Arab
physicians used the word al-Kahhāla
as a synonym of what we call today ophthalmology, and they designated the
oculist as al-Kahhāl. al-Kahhāla
was one of the significant medical specializations in the past
and al-Kahhālūn (plural of al-Kahhāl; oculists) were the
best physicians. Pre-Islamic Arabs had basic knowledge of al-Kahhāla
and eyes treatment, and many figures such as Zaynab bint-Awd and others
gained a wide fame as skilled oculists. Nevertheless, al-Kahhāla
became an established science after the appearance of Islam as it evolved
along with the other sciences. Arab and Muslim physicians started writing
down scientific books and references
in this delicate medical field.
The
first Arabic book on ophthalmology was written in the third century of the
Hijra (ninth AD) by Yuhanā bin-Māsawīh (d. 243 H.) the
eminent physician of the ‘Abbasid court, entitled Daghil
al-‘Ayn- ‘Corruption of the Eyes.’ The Caliph al-Muqtadir
ordered that the book should be part of the curriculum of whoever wants to
practice medicine. Hunayn bin-Ishāq (d. 260 H.) authored two books,
namely, al-‘Ašr Maqālāt
fī al-‘Ayn- ‘Ten Articles on the Eyes’ and al-Masā’il
fī al-‘Ayn- ‘Cases of the Eyes.’ The first was
published by the German orientalist Max Meyerhof, who also published the second
together with Father Sabāt.
As
for the most significant work on ophthalmology in the Arab heritage, it is
Tadhkirit al-Kahhālīn- ‘Oculists’ Memento’ by
‘Aliy bin-‘Īsā, which remained for eight centuries an
indispensable reference for Arabs and Europeans. The book indicates 143
medications against eyes’
diseases that were borrowed by Europeans in mediaeval times, who also kept
their original Arabic names. The book was published in Hydarabad with the
authentication of Ghawth al-Qadiri. It was also translated into German by
the orientalist Herschberg, a specialist in Arabic ophthalmology.
There
are a host of Arabic books on ophthalmology that has
not been published yet, except for the three-abovementioned books, and two
others; al-Muhadhdhab fī al-Kuhhl
al-Mujarrab by Ibn al-Nafīs; and al-muršid
fī al-Kuhhl by al-Ghāfaqiy.
al-Ism,
al-Kuniya, al-Laqab, al-Nisba/ Name, Appellation, Epithet, and Attribution
Some
contemporary scholars fail to distinguish between al-Ism (name), al-Kuniya
(appellation), al-Laqab (epithet), and al-Nisba (attribution), without
real understanding of each one. Consequently, many mistakes appear in
their writings pertaining to Arab figures. For instance, the philosopher
Ibn Rušd (Averroes) his name is Muhammad, his appellation is Abūl-Walīd,
his epithet is Ibn Rušd, and his Attribution is al-Qurtubiy. In the case
of Ibn al-Nafīs, ‘Aliy is his name, ‘Alā’ al-Dīn is
his appellation, Ibn al-Nafīs is his epithet, and al-Qurašiy is
his attribution.
al-Kunya
(appellation) is a distinction imparted on outstanding figures to honor
them, and it is usually associated with the name of a person. For example,
the Arabs designate the one who is called ‘Aliy as Abūl-Hasan, and
the one who is called Ya‘ūb as Abū-Yūsuf. However,
sometimes it is not related to the name at all, as the case with Muhammad
Ibn ‘Arabiy
and ‘Abdul-Qādir al-Jīlāniy
who both share the same appellation of Muhī al-Dīn.
al-Laqab
(epithet) is a word or an expression applied to an eminent figure to
describe an actual or attributed quality, or based on the family name or a
certain situation. The famous linguist Qutrub
was given this epithet as he constantly visited his professor at night to
ask him about matters that occupied his mind and he could not leave them
until the morning. Thus, his professor told to him, ‘You are Qutrub;’
a warm that goes about only at night! Furthermore, the renowned poet Hays
Bays (Hurly Burly) had this
epithet when
he went to the market one day to find the people shoving each other aside
in such disorder and confusion that he exclaimed, ‘Why are people in
hurly burly!’ Moreover, an epithet could be given to someone who is
specialized in a certain field of knowledge such as al-Mantiqiy
(logician), al-Arithmātīqiy (arithmetician), and al-Kahhāl
(oculist); or has a particular profession like al-Zajjāj (glass
maker), al-Warrāq (paper manufacturer), al-Khayyāt (tailor) and
many others.
al-Nisba
(attribution) is an indication to someone’s birthplace or homeland.
Hence, al-Khuwārizmiy is an attribution to Khuwarizm, al-Raziy is an
attribution to Rhages, al-Surramarriy
is an attribution to the town of Surr
man Ra’ā- “Pleased He Who Sees It!” or Samarra’,
to name but few. Nonetheless, a person is not to be attributed to a place
unless he was born or has spent a considerable time in it.