Author
ECE, Muhammet Nasih
Publication Place
Hits University -
Hits University
Subject
Logic
Type
Book
Language
ara,eng,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 2757-6949, EISSN: 2757-6949, DOI: 10.14395/hid.1151091
Record ID
cdi_doaj_primary_oai_doaj_org_article_76e37b42901b432684e6449fe301f48c
Library Location
DOAJ (Directory of Open Access Journals)
Notes
After Aristotle's logic was translated into Arabic, it gained a remarkable position with the contributions of philosophers in the Islamic world. Unlike philosophers, it was ignored as a foreign element for a long time by those interested in Islamic sciences. It can be said that the first serious awareness of logic among those interested in Islamic sciences came from the Andalusian thinker Ibn Hazm. He saw Aristotelian logic as a method by which all knowledge acquires a system. However, in the process that came to him, he found the approaches to logic inadequate and flawed for various reasons. This form of logic, which Ibn Hazm saw as problematic, was not available to religious scholars and the public. For this reason, he tried to rewrite Aristotle's logic in a religious language that everyone could understand and with fiqh examples. In this sense, his effort was not to introduce new things in the name of logic, but to present Aristotle's logic in a style and example that religious consciousness felt close to. In this study, his thoughts on the science of logic are examined and evaluated. First of all, his general approach to the science of logic is presented under the title of philosophy of logic. In this context, although Ibn Hazm benefits from the logic texts of Islamic philosophers, he tries to think about logic directly through Aristotle's texts. In this regard, Ibn Hazm, like Aristotle, thinks of logic as a purely methodological science. For this reason, logic has no function other than providing benefits to other sciences. The purpose of logic is to protect people from mistakes and to ensure that their knowledge is demonstrative. One of the most striking aspects of Ibn Hazm's understanding of logic is his attempt to prove that logic is a necessary method for religious sciences as well. For this reason, he firstly tries to explain that there is no religious conflict, on the contrary, logic is very necessary for Islamic sciences, like all kinds of knowledge. Like every scientist, those interested in religious sciences must know logic. Otherwise, it will not be possible for Islamic scholars to understand the Quran and the words of the Prophet correctly. For this reason, the fatwas given by scholars who derive rulings from the two basic sources of Islam without knowledge of logic cannot be trusted. Ibn Hazm, who thinks about logic in this way, thus provides a religious legitimacy for logic and opens a social place for it. Along with religious legitimacy at the intellectual level, a language familiar to the religious community is being built in the presentation of logic. This approach, which we call the language of religion, manifests itself in the way of solving, presenting and exemplifying religious issues with the principles, concepts and methods of the science of logic. In this context, it is particularly noteworthy that fiqh examples are used. Some of the religious examples and problems that Ibn Hazm used extensively are discussed and evaluated in this study. These; It is examined with basic topics such as the logic of division, examples of proposition types, religious equivalents of modalities, impossibility theory, subject unity condition, forms of syllogism and attribution fallacy. In the division of beings, beings that do not exist in the material world but are believed in, such as jinn, angels and servants in heaven, are also taken into account. Examples of types of propositions such as positive, negative, conditional and discrete are chosen from religious subjects. A kind of religious modalities are created by assigning religious obligations such as fard, permissible and haram, in response to the modalities of mandatory, possible and impossible. While creating the types of impossibility theory, a classification and explanation style is developed by taking into account the miracles of the Prophets and the essence of Allah. One of the conditions for the contradiction between two propositions is the unity of the subject. Ibn Hazm subjects the conflict that occurred between the Mu'tazila and Ahl al-Sunnah to logical analysis due to the ignoring of this logical rule. The forms and modes of qiyas are presented entirely from fiqh examples. It is concluded that many scholars made mistakes in the issue of mutashabih due to lack of knowledge about the logical dimension of the letter "atif". Thus, with these thoughts, Ibn Hazm both builds a basis of religious legitimacy for the science of logic and tries to show how functional logic is for religious sciences. Aristotelian logic, after being translated into Arabic, occupied a notable position in the Islamic world with the contributions of philosophers. Unlike the philosophers, it was ignored for a long time as a foreign element by those interested in Islamic sciences. It can be said that the first serious awareness of logic among those interested in Islamic sciences came from the Andalusian thinker Ibn Hazm. He saw Aristotle's logic as a method by which all knowledge gains a system. However, in the process that came to him, he found the approaches to logic inadequate and flawed for various reasons. This form of logic, which Ibn Hazm saw as problematic, was not in a position to be used by religious scholars and the public. For this reason, he tried to rewrite Aristotle's logic in a religious language that everyone could understand and with legal examples. In this sense, his effort has been to present Aristotle's logic in a way that religious consciousness feels affinity, rather than revealing new things in the name of logic. In this study, Ibn Hazm's thoughts on logic are examined and evaluated. First of all, his general approach to logic is presented under the title of philosophy of logic. In this context, although Ibn Hazm makes use of the logic texts of Islamic philosophers, he tries to think about logic directly through Aristotle's texts. Hence, Ibn Hazm like Aristotle, considers logic as a methodology. For this reason, it has no other function than benefiting other sciences. The purpose of logic is to protect people from error and to ensure that their knowledge is demonstrative. One of the most striking issues in Ibn Hazm's logic is his attempt to prove that logic is also a necessary method for religious sciences. For this reason, he first tries to explain that there is no religious conflict; On the contrary, logic is necessary for Islamic sciences like all kinds of knowledge. Like every scientist, those interested in religious sciences must know logic. Otherwise, it will not be possible for Islamic scholars to understand the Qur'an and the words of the Prophet correctly. For this reason, the fatwas of scholars who deduce from the two main sources of Islam cannot be trusted without having knowledge of logic. Ibn Hazm, who thinks about logic in this way, thus provides a religious legitimacy to logic and opens a social place. Along with religious legitimacy at the intellectual level, a language familiar to the religious segment is also built in the presentation of logic. This approach, which we refer to as the language of religion, has manifested itself in the way of solving, presenting and exemplifying religious issues with the principles, concepts and methods of logic. In this context, it is noteworthy that especially legal examples are used. Some of the religious examples and problems that Ibn Hazm used are extensively discussed and evaluated in this study. The logic of division, the examples of proposition types, religious equivalents of modalities, impossibility theory, condition of unity of subject, forms of comparison and reference fallacy. In the division of beings, beings such as jinn, angels and servants in heaven, who do not exist in the material world but are believed, are also taken into account. Examples of the types of proposition such as positive, negative, conditional, discrete are chosen from religious subjects. A kind of religious modalities are created by giving the religious obligations fard, permissible and ḥarām in response to the obligatory, possible and impossible modalities. While forming the types of the theory of impossibility, a classification and explanation is developed by taking into account the miracles of the Prophets and the Essence of Allah. One of the conditions of the contradiction between the two propositions is the unity of the subject. Because of this logical rule being ignored, Ibn Hazm subjects the conflict between Mu‘tazila and Ahl al-Sunnah to logical analysis. The figures and modes of syllogism are also presented entirely from legal examples. It is concluded that many scholars have made mistakes due to the lack of information about the logical dimension of the letter "attribution" in the mutashābih issue. Thus, regarding these thoughts, Ibn Hazm both builds a religious legitimacy ground for the science of logic and tries to show how functional logic is for religious sciences.
Detaylı Başlık
Dinsel Bağlamıyla İbn Hazm’ın Mantık Felsefesi
