الرئيسية / Ḥāshiyat al-Bājūrī ʿalā al-Sullam / الدَّرْسُ 13 مِنْ 18
مُقْفَل
The four figures
العَوْدَةُ إِلَى Ḥāshiyat al-Bājūrī ʿalā al-Sullamالمَسارُ المَغارِبِيّ · المُسْتَوَى 2 · Ḥāshiyat al-Bājūrī ʿalā al-Sullam · الدَّرْسُ 13 مِنْ 18
The four figures
The syllogism · al-ashkāl al-arbaʿa · ص 91
الأَشْكالُ الأَرْبَعَةُ
مسوّدة · بانتظار المراجعة
دُرُوسُنا الخاصَّةُ مَعَ نُقُولٍ مِنْ طَبْعَةِ Cairo 1324/1906 · تَرْجَمَةُ The Mantiqi، مُسَوَّدَة
عَنْ هٰذا النَّصّ
Ḥāshiyat al-Bājūrī ʿalā al-Sullam حاشِيَةُ الباجُورِيِّ عَلَى السُّلَّمِ
Ibrāhīm al-Bājūrī (d. 1276/1860)
- النَّصّ
- العَرَبِيَّة: المَقاطِعُ المَنْقُولَةُ فِي الدُّرُوس، نَقَلَها The Mantiqi مِنْ هٰذِهِ الطَّبْعَة (وَلا يُنْقَلُ النَّصُّ كُلُّه): Ḥāshiyat al-Bājūrī ʿalā matn al-Sullam, with al-Anbābī's taqrīr in the margin, al-Maṭbaʿa al-Azhariyya al-Miṣriyya (2nd printing), Cairo 1324/1906, pp. 26–112 (passages) اعْرِضِ الصُّورَة
- تَتْبَعُ الدُّرُوس
- الدُّرُوسُ شَرْحُ The Mantiqi الخاصُّ لِلسُّلَّمِ بَيْتًا بَيْتًا، عَلَى أَثَرِ Ibrāhīm al-Bājūrī؛ وَيُنْقَلُ كَلامُهُ حَيْثُ يَكُونُ أَهَمّ.
- التَّرْجَمَة
- مِنْ عَمَلِ The Mantiqi؛ مُسَوَّدَة.
- المُراجَعَة
- مُسَوَّدَة، بِانْتِظارِ مُراجَعَةِ Ustadh Muhammad Yusuf.
بِكَلامِ Ibrāhīm al-Bājūrī
تَحْتاجُ لُغَةً أُخْرَى؟ «تَرْجَمَةُ Google» تَفْتَحُ المَقْطَعَ فِي التَّرْجَمَةِ الآلِيَّةِ مِنْ Google — مُفِيدَةٌ لِفِكْرَةٍ أُولَى، لٰكِنَّنا لَمْ نُراجِعْها. أَوِ انْسَخِ النَّصَّ إِلَى مُتَرْجِمٍ تَخْتارُه.
مَنْقُولٌ مِنَ النَّصِّ بِاللُّغَةِ العَرَبِيَّة فِي Ḥāshiyat al-Bājūrī ʿalā matn al-Sullam, with al-Anbābī's taqrīr in the margin, Cairo 1324/1906
(قَوْلُهُ وَحَمْلُهُ فِي الكُلِّ) أَيْ كَما فِي قَوْلِكَ: كُلُّ إِنْسانٍ حَيَوانٌ، وَلا شَيْءَ مِنَ الحَجَرِ بِحَيَوانٍ. (قَوْلُهُ ثانِيًا عُرِفْ) أَيْ عُرِفَ شَكْلًا ثانِيًا، بِمَعْنَى أَنَّهُ سُمِّيَ بِذٰلِكَ … (قَوْلُهُ وَوَضْعُهُ فِي الكُلِّ) أَيْ كَما فِي قَوْلِكَ: كُلُّ حَيَوانٍ حَسّاسٌ، وَبَعْضُ الحَيَوانِ ناطِقٌ.
(His words “its being predicated in both”): as when you say, “Every human is an animal, and no stone is an animal.” (“is known as the second”): that is, it is known as the second figure, meaning that it is so named … (“its being the subject in both”): as when you say, “Every animal is sensing, and some animals are rational.”
ص 91
الدَّرْس
The Sullam names the by the place of the : of the and of the is the first; predicate of both, the second; subject of both, the third; and the reverse of the first, the fourth.
Al-Bājūrī's notes give each line an example. For the second, “every human is an animal, and no stone is an animal”, where “animal” is in both; for the third, “every animal is sensing, and some animals are rational”, where “animal” is the in both.
He reads the poem's short phrases closely: “is known as the second” means it is named the second ; where the poet leaves out a word because the line before supplies it, the gloss puts it back. The figures stand in order of how clearly they yield: the first by itself, the others by being brought back to it.
المُصْطَلَحات
- الشَّكْلُ al-shakl
- figure: the arrangement of the middle term in the premises
- الصُّغْرَى al-ṣughrā
- the minor premise
- الكُبْرَى al-kubrā
- the major premise
الأَمْثِلَة
كُلُّ إِنْسانٍ حَيَوانٌ وَلا شَيْءَ مِنَ الحَجَرِ بِحَيَوانٍ
second figure: the middle term predicated in both
اخْتَبِرْ نَفْسَك
عَدَدُ الأَسْئِلَةِ عَلَى هٰذا الدَّرْسِ 3. بِسِتَّةٍ مِنْ عَشَرَةٍ فَأَكْثَرَ (نَجْمَتَيْن) يُفْتَحُ الدَّرْسُ التّالِي.
السؤال 1
“Every human is an animal, and no stone is an animal”: which figure?
It is al-Bājūrī's example of the second figure: “animal” is predicated in both premises.
السؤال 2
“Every animal is sensing, and some animals are rational”: which figure?
The middle term “animal” is the subject in both: the third figure.
السؤال 3
In the fourth figure the middle term is…
The fourth is the reverse of the first.
الدَّرْسُ التّالِي: The conditions of the figures
تابِع ←