خانه / Ḥāshiyat al-Bājūrī ʿalā al-Sullam / درس 2 از 18
قفل
May one study logic? The three opinions
بازگشت به Ḥāshiyat al-Bājūrī ʿalā al-Sullamمسیر مغربی · سطح 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 · ص 35
حُكْمُ الاشْتِغالِ بِالمَنْطِقِ
پیش‌نویس · در انتظار بازبینی
درس‌های خود ما با نقل‌هایی از چاپ Cairo 1324/1906 · ترجمهٔ The Mantiqi، پیش‌نویس
دربارهٔ این متن
Ḥāshiyat al-Bājūrī ʿalā al-Sullam حاشِيَةُ الباجُورِيِّ عَلَى السُّلَّمِ
Ibrāhīm al-Bājūrī (d. 1276/1860)
- متن
- عربی: بخش‌هایی که در درس‌ها نقل شده، رونویسی The Mantiqi از این چاپ (همهٔ متن نقل نمی‌شود): 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) دیدن تصویر اسکن
- درس‌ها دنبال می‌کنند
- درس‌ها توضیح خود The Mantiqi بر سلم است، بیت به بیت، به پیروی از Ibrāhīm al-Bājūrī؛ سخنانش هر جا مهم‌تر است نقل می‌شود.
- ترجمه
- کار خود The Mantiqi؛ پیش‌نویس.
- بازبینی
- پیش‌نویس، در انتظار بازبینی Ustadh Muhammad Yusuf.
به سخن Ibrāhīm al-Bājūrī
زبان دیگری لازم داری؟ «Google Translate» بخشی از متن را در ترجمهٔ ماشینی گوگل باز می‌کند — برای برداشت نخست سودمند است، اما ما آن را بازبینی نکرده‌ایم. یا متن را در مترجم دلخواهت رونوشت کن.
نقل‌شده از متن عربی 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.
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.
درس
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.
اصطلاحات
- 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
مثال‌ها
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 پرسش دربارهٔ این درس. با ۶ از ۱۰ یا بیشتر (دو ستاره) درس بعدی باز می‌شود.
پرسش 1
How does al-Bājūrī divide the science of logic in this question?
He divides it into what is free of the philosophers' errors that amount to unbelief, and what is not free of them, as in the books of the early logicians.
پرسش 2
What does he say about studying the first kind, such as the Sullam?
“About this kind there is no disagreement that one may study it; rather it is a communal obligation on the people of every region.”
پرسش 3
Why does he call it a communal obligation?
“Because answering doubts in the science of kalām depends on it”, and what an obligation depends on shares its ruling.
درس بعدی: Conception, assent, and the names of the two roads
ادامه ←