سرورق / al-Ṣughrā / 10 میں سے سبق 2
مقفل
Self-evident and acquired; reflection
Back to al-ṢughrāIndian path · level 1 · al-Ṣughrā · 10 میں سے سبق 2
Self-evident and acquired; reflection
Knowledge and how it is gained · al-ḍarūrī wa-l-naẓarī wa-l-fikr · pp. 6–8
الضَّرُورِيُّ وَالنَّظَرِيُّ وَالفِكْرُ
مسودہ · نظرِ ثانی کا منتظر
Persian text after the print of Kanpur 1279/1862–63 · translation by The Mantiqi, draft
About this text
al-Ṣughrā الصُّغْرَى
al-Sayyid al-Sharīf al-Jurjānī (d. 816/1413)
- Text
- Persian, transcribed by The Mantiqi from the lithograph, without its marginal glosses: Majmūʿa-yi manṭiq, Maṭbaʿ-i Alṭāfī, Kanpur 1279/1862–63, pp. 1–8 of the Ṣughrā, after the Kubrā View the scan
- Lessons follow
- 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, pp. 5–18. The lessons are The Mantiqi's own explanations in the order of this edition; its text is under copyright and is not reproduced.
- Translation
- The Mantiqi's own, into English and into vocalised Arabic; a draft. The Arabic is translated from the Persian, not taken from a printed Arabic version.
- Review
- Draft, awaiting review by Ustadh Muhammad Yusuf.
The text
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.
Persian original, Majmūʿa-yi manṭiq, Kanpur 1279/1862–63
و هر یک از تصور و تصدیق اگر بی فکر حاصل شود آن را ضروری و بدیهی خوانند چون تصور حرارت و برودت و تصدیق بآنکه آتش گرم است، و اگر بفکر حاصل شود آن را نظری و کسبی خوانند چون تصور روح و تصدیق بآنکه عالم حادث است.
Each of conception and assent, if it is had without reflection, is called necessary (ḍarūrī) and self-evident (badīhī), such as the conception of heat and cold and the assent that fire is hot; and if it is had through reflection, it is called theoretical (naẓarī) and acquired (kasbī), such as the conception of the spirit and the assent that the world came to be.
Arabic translation
وَكُلٌّ مِنَ التَّصَوُّرِ وَالتَّصْدِيقِ إِنْ حَصَلَ بِلَا فِكْرٍ سُمِّيَ ضَرُورِيًّا وَبَدِيهِيًّا، كَتَصَوُّرِ الْحَرَارَةِ وَالْبُرُودَةِ وَالتَّصْدِيقِ بِأَنَّ النَّارَ حَارَّةٌ، وَإِنْ حَصَلَ بِالْفِكْرِ سُمِّيَ نَظَرِيًّا وَكَسْبِيًّا، كَتَصَوُّرِ الرُّوحِ وَالتَّصْدِيقِ بِأَنَّ الْعَالَمَ حَادِثٌ.
Google Translate ↗pp. 1–2
و فکر آنست که در معلومات تصرف کنند بترتیب بعضی با بعض بر وجهی که ادا کند بدانستن مجهول. و هر چه در وی فکر کنند و بتصور دیگر ادا کند آن را معرّف و قول شارح خوانند، چنانکه معنی حیوان که جوهر جسم نامی حساس متحرک بالاراده است و معنی ناطق که دریابندهٔ معقولات است متفرق ترا معلوم باشد، پس هر دو را جمع کنی و گوئی حیوان ناطق، اینجا تصور انسان حاصل است. و هر چه در وی فکر کنند و بتصدیق ادا کند آن را دلیل و حجت خوانند، چنانکه گوئی عالم متغیر است و هر متغیر حادث است، پس عالم حادث است.
Reflection (fikr) is working on what is known, arranging some of it with some, in a way that leads to knowing what is unknown. Whatever one reflects on that leads to another conception is called a definer (muʿarrif) and an explanatory phrase (qawl shāriḥ): for instance, you know separately the meaning of “animal”, a substance, a growing body that senses and moves by will, and the meaning of “rational”, one that grasps intelligibles; then you put the two together and say “rational animal”, and here the conception of man is had. And whatever one reflects on that leads to an assent is called a proof (dalīl, ḥujja): as when you say “the world changes, and everything that changes came to be; so the world came to be”.
Arabic translation
وَالْفِكْرُ أَنْ يُتَصَرَّفَ فِي الْمَعْلُومَاتِ بِتَرْتِيبِ بَعْضِهَا مَعَ بَعْضٍ عَلَى وَجْهٍ يُؤَدِّي إِلَى مَعْرِفَةِ الْمَجْهُولِ. وَمَا يُتَفَكَّرُ فِيهِ فَيُؤَدِّي إِلَى تَصَوُّرٍ آخَرَ يُسَمَّى مُعَرِّفًا وَقَوْلًا شَارِحًا، كَمَا إِذَا عَلِمْتَ مُتَفَرِّقًا مَعْنَى الْحَيَوَانِ، وَهُوَ الْجَوْهَرُ الْجِسْمُ النَّامِي الْحَسَّاسُ الْمُتَحَرِّكُ بِالْإِرَادَةِ، وَمَعْنَى النَّاطِقِ، وَهُوَ الْمُدْرِكُ لِلْمَعْقُولَاتِ، ثُمَّ جَمَعْتَهُمَا فَقُلْتَ: حَيَوَانٌ نَاطِقٌ، فَهُنَا يَحْصُلُ تَصَوُّرُ الْإِنْسَانِ. وَمَا يُتَفَكَّرُ فِيهِ فَيُؤَدِّي إِلَى تَصْدِيقٍ يُسَمَّى دَلِيلًا وَحُجَّةً، كَقَوْلِكَ: الْعَالَمُ مُتَغَيِّرٌ، وَكُلُّ مُتَغَيِّرٍ حَادِثٌ، فَالْعَالَمُ حَادِثٌ.
Google Translate ↗pp. 2–3
The lesson
Both and come in two kinds. Some reach us without any thought: we conceive cold and heat, and we assent that fire is hot, without reasoning. This kind is called necessary (ḍarūrī) or self-evident (badīhī); the two words mean the same. Other comes only through thought and : we conceive what the spirit is, and assent that the world came into being, only after thinking it through. This kind is called theoretical (naẓarī) or (kasbī).
(fikr) is the arranging of things we already know, putting one first and another after it, in such a way that it leads to something we did not know. The unknown may be a or an , and so reflection has two products.
What leads to a is called the definer (muʿarrif) or the explaining phrase (qawl shāriḥ), because it explains the thing and makes it known. You know “animal” (a growing, sensing body that moves by will) and you know “rational” (that which grasps ), but each on its own. Put “animal” first and “rational” after it, and you say “a rational animal”: now you know what man is.
What leads to an is called the proof (dalīl), because it points to what is sought, or the (ḥujja), because with it one prevails over an opponent. “The world changes, and everything that changes came into being”: the two statements, joined and put in order, lead to a third, “so the world came into being”.
Terms
- الضَّرُورِيُّ al-ḍarūrī
- necessary: known without thought
- البَدِيهِيُّ al-badīhī
- self-evident (the same as necessary)
- النَّظَرِيُّ al-naẓarī
- theoretical: known only through thought
- الكَسْبِيُّ al-kasbī
- acquired (the same as theoretical)
- الفِكْرُ al-fikr
- reflection: arranging the known to reach the unknown
- المُعَرِّفُ al-muʿarrif
- the definer, which leads to a conception
- القَوْلُ الشّارِحُ al-qawl al-shāriḥ
- the explaining phrase (the same as the definer)
- الدَّلِيلُ al-dalīl
- the proof, which leads to an assent
- الحُجَّةُ al-ḥujja
- the argument (the same as the proof)
Examples
النّارُ حارَّةٌ
“Fire is hot”: a self-evident assent
حَيَوانٌ ناطِقٌ
“A rational animal”: a definer of man
العالَمُ مُتَغَيِّرٌ، وَكُلُّ مُتَغَيِّرٍ حادِثٌ، فَالعالَمُ حادِثٌ
“The world changes; everything that changes came into being; so the world came into being”: a proof
اپنا امتحان لیں
3 questions on this lesson. With 6 out of 10 or more (two stars) the next lesson opens.
سوال 1
Which of these is known without any reflection, according to the Ṣughrā?
That fire is hot is a self-evident (badīhī) assent. That the world came into being and what the spirit is are reached only by thought, so they are theoretical (naẓarī).
سوال 2
What does reflection (fikr) do?
Reflection orders known things, one before another, so that they lead to knowledge of what was unknown.
سوال 3
“A rational animal”, said to make man known, is called…
What leads to a conception is a definer (muʿarrif), also called the explaining phrase (qawl shāriḥ). What leads to an assent is a proof (dalīl) or argument (ḥujja).
اگلا سبق: Particular and universal
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