Cevdet-i zihn (soundness and integrity of the mind): All virtues are gathered under two meanings. The first is the soundness of the mind and the faculty of discernment (temyiz), in terms of the essence/substances (jawhar/jawāhir) and accidents (ʿaraḍ/aʿrāḍ); the second is good akhlaq (character). The soundness of the mind is to be able to distinguish the path of happiness from that of wretchedness and to act accordingly; and to believe in God not through feeble taqlid (imitation) and weak yet persuasive imaginings, but rather with certain proofs that yield yaqīn (certainty)... (Mizān, 57)
Cevdet-i zihn is the power to make correct judgments when doubts and debates arise in opinions. The distinguished view is the ability to swiftly grasp the causes that lead to good outcomes in matters. (Mizān, 71)
jawhar/jawāhir-ʿaraḍ/aʿrāḍ, sī / gp )6 — yalır yAşz ) (jawāhir-i afrād; jawhar-i fard; ajsām-ajrām; an yafʿala; an yanfaʿala; awwal-i mawjūd; ayna/ayna; iḍāfa; kam; kayf/kayfa; waḍʿ'
Jawhar (substance) is the essence of a thing that subsists by itself (existing without need for another entity)... ...ʿaraḍ (accident) is that which subsists through the jawhar. (Hujwīrī, 469)
The unseen (ghayb) is the container of the shahāda (witnessed) world. Here, the shahāda world is everything created, uncreated, or created and then consigned to the unseen like forms and accidents, apart from Allah Most High. The shahāda world is the world witnessed as evidence for Allah. That is why we call it the world of shahāda. The Real (al-Ḥaqq) continues to bring forth, piece by piece and in number, from the unseen world to infinity. These are individuals, genera, and species. Among them, there are things in the world that Allah returns to His unseen and will never return eternally. That which He will not return eternally to the unseen is every entity that subsists by its own essence. These are, in particular, nothing other than jawhar (substances). Other than jawhar, entities such as bodies and accidents, like existence and color, will be returned to the unseen, and their exemplars will manifest. Allah brings them out from the unseen to the world of shahāda. He is the world of ghayb and shahāda.
The things in the unseen have no quantity (kammiyyat). For kammiyyat requires limitation of quantity, and questions such as 'how many, how much?' are asked. This is not something separated from the unseen, for it is infinite. Kam, kayfa, ayna, time, waḍʿ (position), iḍāfa (relation), ʿaraḍ (accident), an yafʿala (active verbs, action), an yanfaʿala (passive verbs, passion), all of these are relations; they have no independent existence. Their ruling appears with the manifestation of the jawhar itself. When the Real brings them forth from His unseen and the essences of jawāhir manifest (appear), He subjects them to these relations.
It has been said: How many essences (categories) have appeared? The answer has been given as ten, or less, or more. Again, it has been asked: What is it like? The answer has been: It has come into being through the combination of different corporeal elements, with existence and color inhering in them.
It has been asked: Where is it? The answer: In space or in a place. It has been asked: When? The answer: When it is thus in this form.
jawhar/jawāhir-ʿaraḍ/aʿrāḍ
It has been asked: What is its language? The answer: Arabic or another language. It has been asked: What is its religion? The answer: This (or that) sharia (the sacred law).
It has been asked: Has that which appears from the loins of fathers appeared from it? The answer: He is the son of so-and-so. It has been asked: What did he do? The answer: He ate food. It has been asked: Did he receive any effect from his food? The answer: He was satiated.
When Allah brings forth all these nisbat (relations) that occur to jawāhir from His unseen, in the created being there remain only the essences of jawāhir and the relations dependent on them. The unseen, together with what is within it, seems to contain a form corresponding to what is known of it. Thus, when one knows it by its own essence, one also knows it by knowledge. Since the knower is also a world, he appears in the form of the world. His form from jawhar is his essence. The number of His names is from kammiyyat; the saying, 'He is every day upon a matter' is from kayfiyyat. (Futūḥāt, III, 13-14)
In the world (space), inanimate entities that occupy a place are called ajrām (bodies). According to the Ashʿarites, ajsām (bodies) and jawāhir-i fard (single substances) are also such. Of these,