الرئيسية / al-Ṣughrā / الدَّرْسُ 1 مِنْ 10
مُعايَنَة
نَظْرَةٌ عَلَى الدَّرْسِ 1 مِنَ المُسْتَوَى 1. يُفْتَحُ المُسْتَوَى 1 بَعْدَ المُسْتَوَى 1؛ وَإِلَى ذٰلِكَ الحِينِ يُمْكِنُكَ قِراءَةُ هٰذا الدَّرْس، لٰكِنَّ اخْتِبارَهُ وَالطَّرِيقَ بَعْدَهُ يَبْقَيانِ مُغْلَقَيْن.
مُقْفَل
Conception, assent and judgement
العَوْدَةُ إِلَى al-Ṣughrāالمَسارُ الهِنْدِيّ · المُسْتَوَى 1 · al-Ṣughrā · الدَّرْسُ 1 مِنْ 10
Conception, assent and judgement
Knowledge and how it is gained · al-taṣawwur wa-l-taṣdīq · ص 6
التَّصَوُّرُ وَالتَّصْدِيقُ
مسوّدة · بانتظار المراجعة
النَّصُّ بِاللُّغَةِ الفارِسِيَّة عَلَى طَبْعَةِ Kanpur 1279/1862–63 · تَرْجَمَةُ The Mantiqi، مُسَوَّدَة
عَنْ هٰذا النَّصّ
al-Ṣughrā الصُّغْرَى
al-Sayyid al-Sharīf al-Jurjānī (d. 816/1413)
- النَّصّ
- الفارِسِيَّة, نَقَلَهُ The Mantiqi مِنَ الطَّبْعَةِ الحَجَرِيَّةِ دُونَ حَواشِيها: Majmūʿa-yi manṭiq, Maṭbaʿ-i Alṭāfī, Kanpur 1279/1862–63, pp. 1–8 of the Ṣughrā, after the Kubrā اعْرِضِ الصُّورَة
- تَتْبَعُ الدُّرُوس
- al-Manṭiq al-manhajī li-l-mubtadiʾīn: al-Ṣughrā wa-l-Awsaṭ wa-l-Kubrā, Arabic version and arrangement by Muḥammad Anwar al-Badakhshānī (Jāmiʿat al-ʿUlūm al-Islāmiyya, ʿAllāma Banūrī Town), Islam Insight, Karachi 1420/1999, ص 5–18. الدُّرُوسُ شَرْحُ The Mantiqi الخاصُّ بِتَرْتِيبِ هٰذِهِ الطَّبْعَة؛ وَنَصُّها مَحْفُوظُ الحُقُوقِ فَلا يُنْقَل.
- التَّرْجَمَة
- مِنْ عَمَلِ The Mantiqi، إِلَى الإِنْجِلِيزِيَّةِ وَإِلَى عَرَبِيَّةٍ مَشْكُولَة؛ مُسَوَّدَة. العَرَبِيَّةُ مُتَرْجَمَةٌ مِنَ الفارِسِيَّة، لا مَأْخُوذَةٌ مِنْ نُسْخَةٍ عَرَبِيَّةٍ مَطْبُوعَة.
- المُراجَعَة
- مُسَوَّدَة، بِانْتِظارِ مُراجَعَةِ Ustadh Muhammad Yusuf.
النَّصّ
تَحْتاجُ لُغَةً أُخْرَى؟ «تَرْجَمَةُ Google» تَفْتَحُ المَقْطَعَ فِي التَّرْجَمَةِ الآلِيَّةِ مِنْ Google — مُفِيدَةٌ لِفِكْرَةٍ أُولَى، لٰكِنَّنا لَمْ نُراجِعْها. أَوِ انْسَخِ النَّصَّ إِلَى مُتَرْجِمٍ تَخْتارُه.
اقْرَإِ النَّصَّ كامِلًا بِاللُّغَةِ الفارِسِيَّة →
الأَصْلُ بِاللُّغَةِ الفارِسِيَّة، Majmūʿa-yi manṭiq, Kanpur 1279/1862–63
بدانکه هر چه در ذهن بیاید اگر خالی از حکم باشد آن را تصور خوانند چون تصور انسان مثلاً، و اگر با حکم باشد آن را تصدیق خوانند چنانکه زید نویسنده است مثلاً. و حکم نسبت امریست با امری دیگر بر وجه ایقاع و آن را ایجاب خوانند چون انسان کاتب است، یا بر وجه انتزاع و آن را سلب خوانند چون انسان کاتب نیست.
Know that whatever comes into the mind, if it is free of a judgement, is called conception (taṣawwur), such as the conception of man; and if it comes with a judgement, it is called assent (taṣdīq), such as “Zayd is a writer”. A judgement is the relating of one thing to another, either by way of establishing it, which is called affirmation (ījāb), as in “man is a writer”, or by way of removing it, which is called negation (salb), as in “man is not a writer”.
التَّرْجَمَةُ العَرَبِيَّة
اِعْلَمْ أَنَّ كُلَّ مَا يَأْتِي إِلَى الذِّهْنِ إِنْ كَانَ خَالِيًا عَنِ الْحُكْمِ سُمِّيَ تَصَوُّرًا، كَتَصَوُّرِ الْإِنْسَانِ مَثَلًا، وَإِنْ كَانَ مَعَ الْحُكْمِ سُمِّيَ تَصْدِيقًا، كَقَوْلِكَ: زَيْدٌ كَاتِبٌ مَثَلًا. وَالْحُكْمُ نِسْبَةُ أَمْرٍ إِلَى أَمْرٍ آخَرَ عَلَى وَجْهِ الْإِيقَاعِ، وَيُسَمَّى إِيجَابًا، كَقَوْلِنَا: الْإِنْسَانُ كَاتِبٌ، أَوْ عَلَى وَجْهِ الِانْتِزَاعِ، وَيُسَمَّى سَلْبًا، كَقَوْلِنَا: الْإِنْسَانُ لَيْسَ بِكَاتِبٍ.
الدَّرْس
The Ṣughrā begins where every book begins: with what comes into the mind. Whatever we come to know is either free of a judgement or comes with one. free of a judgement is called (taṣawwur): you grasp the meaning of a word or a thing, such as “man” or “writing”, without saying anything about it. Knowledge that comes with a judgement is called (taṣdīq): you hold that something is so, as in “Zayd is a writer”.
The judgement (ḥukm) is the relating of one thing to another: of a , such as the predicate of a nominal sentence or a verb, to a , such as the subject of the sentence or the doer of the verb. If the relation is affirmed, the judgement is called (ījāb): “Zayd is a writer”, “Zayd hit”. If it is denied, it is called (salb): “Zayd is not a writer”, “ʿAmr did not hit”.
This division matters for everything that follows. has two halves because has two kinds: the half on teaches how to reach an unknown , and the half on proof teaches how to reach an unknown .
المُصْطَلَحات
- العِلْمُ al-ʿilm
- knowledge: what comes into the mind
- التَّصَوُّرُ al-taṣawwur
- conception: knowledge without a judgement
- التَّصْدِيقُ al-taṣdīq
- assent: knowledge with a judgement
- الحُكْمُ al-ḥukm
- judgement: relating one thing to another
- الإِيجابُ al-ījāb
- affirmation
- السَّلْبُ al-salb
- negation
الأَمْثِلَة
الإِنْسانُ
“man”: a conception, nothing is said about it
زَيْدٌ كاتِبٌ
“Zayd is a writer”: an assent with an affirmation
زَيْدٌ لَيْسَ بِكاتِبٍ
“Zayd is not a writer”: an assent with a negation
اخْتَبِرْ نَفْسَك
عَدَدُ الأَسْئِلَةِ عَلَى هٰذا الدَّرْسِ 3. بِسِتَّةٍ مِنْ عَشَرَةٍ فَأَكْثَرَ (نَجْمَتَيْن) يُفْتَحُ الدَّرْسُ التّالِي.
السؤال 1
You hear the word “horse” and understand what it means, but nothing is said about horses. What kind of knowledge do you have?
Knowledge without a judgement is conception. Only when something is affirmed or denied of the horse does assent come in.
السؤال 2
What is the judgement (ḥukm) in “Zayd is a writer”?
The judgement is the relation of the predicate (“writer”) to the subject (“Zayd”). Here it is affirmed, so it is an affirmation (ījāb).
السؤال 3
“ʿAmr did not hit.” Which kind of judgement does this sentence carry?
The relation of hitting to ʿAmr is denied, so the judgement is a negation (salb). It is still an assent: something is held about ʿAmr.
الدَّرْسُ التّالِي: Self-evident and acquired; reflection
تابِع ←