Good and evil; religious aspects; Islam.

Classical work on logic by a Muslim scholar ; includes comments and explanations by Sheikh Muḥammad ʻAbduh, edited and introduced by a modern scholar.

A contemporary to Thomas Aquinas in Latin Catholic Italy, and with a parallel motivation to stabilize each his own civilization in its flux and storm, 'Abd Allah Baydawi of Ilkhan Persia wrote a compact and memorable Arabic Summation of Islamic Natural and Traditional Theology. With the same strokes of his pen he presented the Islamic version of the Science of Theological Statement, bafflingly called "Kalam" while familiarly embracing "Theology". Baydawi's Tawali'al-Anwar min Matal'al-Anzar (Rays of Dawnlight Outstreaming from Far Horizons of (...) Logical Reasoning), with Mahmud Isfahani's commentary, is a formidably clear logical and mental vision of mankind's final completion as a spiritual structure in Islam. Reality - in nature's Possible mode, in an apodictic Divine mode, and in humanity's heroic Prophetic mode - comprises man's Worldview and is the Theme of the Baydawi/Isfahani discourse. The Edifice of Man and Humanity's evanescent Evidence within it are both hugely arresting and moving. The print edition is available as a set of two volumes (9789004121027). (shrink)

Najm al-Din al-Katibi's al-Risalah al-Shamsiyyah is a scholarly edition and translation of The Canons of Logic, with additional commentary and notes. Composed by Najm al-Din al-Katibi, a scholar of the Shafi'i school of law, al-Risalah al-Shamsiyyah is the most widely read introduction to logic in the Arabic-speaking world. It has probably enjoyed a longer shelf-life than any other logic textbook ever written, having been in use by madrasa students from the early fourteenth century up until the present day. Building on (...) the theories of Avicenna, al-Razi, and other pioneers of logic, al-Katibi discusses the many pitfalls of building arguments and setting out unambiguous claims in natural language. The enduring nature of the text is a testament to al-Katibi and his impact on concepts of formal discourse and argument. (shrink)

Logic was revered in the thirteenth century, perhaps more highly than it has been revered before or since. In the Muslim East, logic was an integral part of the syllabus of schools and found to be especially helpful for legal studies. It was at this time that The Canons of Logic was composed by Najm al-Din al-Katibi, a scholar of the Shafi'i school of law. The Rules of Logic is the most widely read introduction to logic in the Arabic-speaking world. (...) It has probably enjoyed a longer shelf-life than any other logic textbook ever written, having been in use by madrasa students from the early fourteenth century up until the present day. Building on the theories of Avicenna, al-Razi, and other pioneers of logic, al-Katibi discusses the many pitfalls of building arguments and setting out unambiguous claims in natural language. The enduring nature of the text is a testament to al-Katibi and his impact on concepts of formal discourse and argument. This new translation of The Canons of Logic provides new life to an influential text that has shaped the work of scholars of logic for centuries. (shrink)

Although Ghazzali in his Tahafut al- falasifeh has strongly criticised peripatetic philosophers but in both the two theories that he has offered about the resurrection of the body is under the influence of Ibn Sina’s science of soul. In his Tahafut al- falasifeh, he introduces the theory of a new body as a possibility for the resurrection of the body which is based on being, immateriality and immortality of soul as well as acceptance of soul as a standard for the (...) identity of character which are all peripatetic theories. His other theory is the theory of stimolation that for theologians has been a customary view and Ghazzali has introduced it in his al-Iqtisad fi-itiqad. Also in this theory we are witnessing points of difference between Ghazzali and theologians and the influence of Peripatetic philosophy on him. While for early Asharite theologians believing in stimulation, immaterial soul has no place, Ghazzali has offered the theory of stimulation in such a way that it has no contradiction with the immateriality of stimulation. On the other hand, although like most of the early theologians he considers life after death as a kind of accident but in the analysis of this accident he is not in agreement with them and like peripatetics he interprets these two as the relation and interruption of the soul and body. The influence of Peripatetic philosophy on him in the subject of punishment of grave is also evident. Reviewing the books and treatises such as Maarij al-Qods, al-Maznun behi ala ghir Ahlehi, Kimiyayi Saadat and Ihya Ulum Al-Din also reveals the influence of Peripatetic philosophy on him in the problem of resurrection from the topics of knowledge of self. (shrink)

al-juz 1.-3. [without special title] -- al-juzʼ 4. Fī mabāḥith al-ḥudūth wa-al-qidam wa-asrār al-dahr wa-al-azl -- al-juzʼ 5. Fī al-zamān wa-al-makān -- al-juzʼ 6. Fī al-hayūlī -- al-juzʼ 7. Fī al-arwāḥ al-ʻāliyah wa-al-sāfilah -- al-juzʼ 8. Fī al-nubūwāt wa-ma yataʻalaqu biha -- al-juzʼ 9. Fī al-jabr wa-al-qudar, aw, al-Qadāʼ wa-al-qadar.

jild-i 1. Manṭiq -- jild-i 2. Falsafah (ṭabīʻīyāt - ilāhīyāt) va ʻirfān.

al-juzʼ 1. al-Manṭiqīyāt -- al-juzʼ 2. al-Ṭabīʻīyāt -- al-juzʼ 3. al-Ilāhīyāt.