المَسارُ المَغارِبِيّ · المُسْتَوَى 2 · Ḥāshiyat al-Bājūrī ʿalā al-Sullam · الدَّرْسُ 14 مِنْ 18

The conditions of the figures

The syllogism · shurūṭ al-ashkāl · ص 92

شُرُوطُ الأَشْكالِ

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

لا يَخْفَى أَنَّ الشَّرْطَ الأَوَّلَ مِنْ حَيْثُ الكَيْفُ، وَالشَّرْطَ الثّانِيَ مِنْ حَيْثُ الكَمُّ، وَإِنَّما كانَ ما ذُكِرَ شَرْطَ الإِنْتاجِ لِأَنَّهُ لَوِ انْتَفَى إِيجابُ الصُّغْرَى لَاضْطَرَبَتِ النَّتِيجَةُ، فَقَدْ تَصْدُقُ كَما فِي قَوْلِكَ: لا شَيْءَ مِنَ الإِنْسانِ بِحَجَرٍ، وَكُلُّ حَجَرٍ جَمادٌ، وَقَدْ تَكْذِبُ كَما لَوْ أَبْدَلْتَ الكُبْرَى فِي المِثالِ المَذْكُورِ بِقَوْلِكَ: وَكُلُّ حَجَرٍ جِسْمٌ.

Clearly the first condition concerns quality and the second quantity. They are conditions of producing a conclusion because, were the minor not affirmative, the conclusion would waver: it may be true, as in “No human is a stone, and every stone is inanimate”, and it may be false, as if you replaced the major in that example with “and every stone is a body”.

ص 92

الدَّرْس

The Sullam gives the conditions of each : in the first, the and the ; in the second, the differing in quality and the major universal; in the third, the minor affirmative and one premise universal; in the fourth, as the poem sets out.

Al-Bājūrī explains why the conditions are what they are. The first condition of the first concerns quality, the second quantity; and they are conditions because without them the “wavers”: from the same form one would get a true conclusion with some matter and a false one with other matter, so nothing would follow of itself.

His example: “no human is a stone, and every stone is inanimate” would yield the true “no human is inanimate”; but replace the with “every stone is a body”, and the same form yields the false “no human is a body”. A form that can yield both is not a valid mood.

المُصْطَلَحات

الضَّرْبُ al-ḍarb: mood: a combination of premises in a figure
الإِنْتاجُ al-intāj: yielding a conclusion
اضْطِرابُ النَّتِيجَةِ iḍṭirāb al-natīja: the wavering of the conclusion: true with one matter, false with another

الأَمْثِلَة

لا شَيْءَ مِنَ الإِنْسانِ بِحَجَرٍ وَكُلُّ حَجَرٍ جِسْمٌ
with a negative minor, the first figure would yield the false “no human is a body”

اخْتَبِرْ نَفْسَك

عَدَدُ الأَسْئِلَةِ عَلَى هٰذا الدَّرْسِ 3. بِسِتَّةٍ مِنْ عَشَرَةٍ فَأَكْثَرَ (نَجْمَتَيْن) يُفْتَحُ الدَّرْسُ التّالِي.

السؤال 1
What are the two conditions of the first figure?
السؤال 2
Why, according to al-Bājūrī, is the affirmative minor a condition?
السؤال 3
What does the second figure require in quality?

الدَّرْسُ التّالِي: The exceptive syllogism

تابِع ←