خلاصة:
In the contemporary Iran, logical study suffers from a poverty of historical studies. Most prominently, the lack of an Islamic history of logic is an indication of this poverty. Writing such a history must start with surveying the transformation of Porphyry’s Introduction. The doctrines of this work not only changed functionally, but also developed and deepened in the Islamic period. It may be well observed that its development pivots on: 1) the addition of eightheadings, and 2) the addition of the prerequisites to understanding of the universals’ five-fold classification. Restricted to four logicians, namely Farabi, Avicenna, Ibn al-Tayyib, and Razi, the present study focuses on the first pivot, researches its historical background, studies the queries regarding it, and presents the attempts which were made to resolve these queries.
ملخص الجهاز:
Since the history of logic in the Islamic period is far broader than this article can encompass, we limit the scope of discussion to four logicians: Al-Farabi, Avicenna, Ibn Tayyib, and Fakhr al-Din al-Razi.
Thus, the historical background Evangeliou writes in the book "Porphyry and Aristotle's Categories": "Based on an established tradition that commentators of the late classical period, namely the fifth and sixth centuries AD, constantly followed, there were at least six questions that had to be addressed for a complete commentary on a classical treatise.
Ibn Tayyib in Tafsir Isagoge 2 says that the purpose of logic is to show us the correct way of thinking so that through this path we achieve the recognition of truth, the denial of falsehood, acting with goodness, and avoiding evil.
Abu Ali, in the introduction to the logic of Al-Shifa and Al-Isharat, has pivotal discussions on this subject, but considering that Mantiq al-Mashriqiyyin is the first part of the book in which Avicenna, according to himself, has included his own special views and specific innovations, it can be said that his final opinion regarding the classification of sciences and the position of logic in this classification is the same as what he has stated in this book.
Tony Street 1 in an article titled "'Eminent Later Scholar' in Ibn Sina's Book of Syllogism" 2 says that Ibrahim Madkour, Nabil Shihabi, Georg Meier, 3 Miklos Maróth, 4 Helmut Gätje, 5 Fritz Zimmermann, 6 consider him to be Alexander of Aphrodisias, but Ibn Rushd and Mohammad Taqi Daneshjoo maintain that he is al-Farabi.
(
, 
, 
)
