North-African path · level 2 · Ḥāshiyat al-Bājūrī ʿalā al-Sullam · درس 2 از 18

May one study logic? The three opinions

Introduction · ḥukm al-ishtighāl bi-l-manṭiq · p. 35

حُكْمُ الاشْتِغالِ بِالمَنْطِقِ

پیش‌نویس · در انتظار بازبینی

Our own lessons with quotations from the print of Cairo 1324/1906 · translation by The Mantiqi, draft

About this text

Ḥāshiyat al-Bājūrī ʿalā al-Sullam حاشِيَةُ الباجُورِيِّ عَلَى السُّلَّمِ

Ibrāhīm al-Bājūrī (d. 1276/1860)

Text: Arabic: passages quoted in the lessons, transcribed by The Mantiqi from this print (the whole text is not reproduced): 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) View the scan
Lessons follow: The lessons are The Mantiqi's own explanations of the Sullam, verse by verse, following Ibrāhīm al-Bājūrī; his words are quoted where they matter most.
Translation: The Mantiqi's own; a draft.
Review: Draft, awaiting review by Ustadh Muhammad Yusuf.

In Ibrāhīm al-Bājūrī's words

Need another language? “Google Translate” opens a passage in Google's machine translation — handy for a first idea, but not checked by us. Or copy the text into a translator of your choice.

Quoted from the Arabic of Ḥāshiyat al-Bājūrī ʿalā matn al-Sullam, with al-Anbābī's taqrīr in the margin, Cairo 1324/1906

وَاعْلَمْ أَنَّ عِلْمَ المَنْطِقِ قِسْمانِ: أَحَدُهُما ما هُوَ خالٍ عَنْ ضَلالاتِ الفَلاسِفَةِ المُكَفِّرَةِ وَغَيْرِها، كَالمَذْكُورِ فِي هٰذا المَتْنِ وَمُخْتَصَرِ السَّنُوسِيِّ وَإِيساغُوجِي وَمُخْتَصَرِ ابْنِ عَرَفَةَ وَتَآلِيفِ الكاتِبِيِّ وَالخُونَجِيِّ وَالسَّعْدِ وَغَيْرِهِمْ مِنَ المُتَأَخِّرِينَ، وَهٰذا القِسْمُ لا خِلافَ فِي جَوازِ الاشْتِغالِ بِهِ، بَلْ هُوَ فَرْضُ كِفايَةٍ عَلَى أَهْلِ كُلِّ إِقْلِيمٍ، لِأَنَّهُ يَتَوَقَّفُ عَلَيْهِ رَدُّ الشُّكُوكِ فِي عِلْمِ الكَلامِ.

Know that the science of logic is of two kinds. The first is free of the errors of the philosophers that amount to unbelief and of others, like what is in this matn, in al-Sanūsī's Mukhtaṣar, the Īsāghūjī, Ibn ʿArafa's Mukhtaṣar, and the works of al-Kātibī, al-Khūnajī, al-Saʿd [al-Taftāzānī] and other later scholars. About this kind there is no disagreement that one may study it; rather it is a communal obligation (farḍ kifāya) on the people of every region, because answering doubts in the science of kalām depends on it.

Google Translate ↗p. 35

وَثانِيهِما ما لَيْسَ خالِيًا عَنْ تِلْكَ الضَّلالاتِ كَالمَذْكُورِ فِي كُتُبِ المُتَقَدِّمِينَ، وَهٰذا القِسْمُ هُوَ الَّذِي فِيهِ الخِلافُ.

The second is not free of those errors, like what is in the books of the early logicians; and it is this kind that is disputed.

Google Translate ↗p. 35

The lesson

The Sullam gives three opinions on studying : Ibn al-Ṣalāḥ and al-Nawawī forbade it; some said one should learn it; and the “well-known and sound” view is that it is allowed for one of sound mind who knows the Sunna and the Book.

Al-Bājūrī makes the question precise by dividing into two. The first kind is logic free of the philosophers' errors that amount to unbelief: the logic of the Sullam itself, of al-Sanūsī's Mukhtaṣar, the , Ibn ʿArafa's Mukhtaṣar, and of al-Kātibī, al-Khūnajī and al-Taftāzānī. Here, he says, there is no disagreement: it is allowed, and even a communal obligation (farḍ kifāya) on the people of every region, because answering doubts in kalām depends on it.

The second kind is the of the early books, mixed with those philosophical doctrines; it is this kind that the three opinions are about. So the verses of the Sullam, read with al-Bājūrī, are not a warning against the Sullam: the logic it teaches is of the first kind. He adds that the obligation holds only where good minds and sound natures cannot do without it, and that is why the Companions, their Followers and the great imams did not need it.

Terms

فَرْضُ الكِفايَةِ farḍ al-kifāya: a communal obligation: if enough people do it, the rest are free of it
ضَلالاتُ الفَلاسِفَةِ ḍalālāt al-falāsifa: the errors of the philosophers
المُتَأَخِّرُونَ al-mutaʾakhkhirūn: the later logicians, from the 7th/13th century on

Examples

وَالقَوْلَةُ المَشْهُورَةُ الصَّحِيحَةْ * جَوازُهُ لِكامِلِ القَرِيحَةْ
the well-known and sound view: it is allowed for one of sound mind (the Sullam)

خودت را بیازما

3 questions on this lesson. With 6 out of 10 or more (two stars) the next lesson opens.

پرسش 1
How does al-Bājūrī divide the science of logic in this question?
پرسش 2
What does he say about studying the first kind, such as the Sullam?
پرسش 3
Why does he call it a communal obligation?

درس بعدی: Conception, assent, and the names of the two roads

ادامه ←