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Neutrosophy in Arabic Philosophy FLORENTIN SMARANDACHE SALAH OSMAN Neutrosophy in Arabic Philosophy Renaissance High Press 2007 Neutrosophy in Arabic Philosophy Neutrosophy in Arabic Philosophy Florentin Smarandache, Ph D Associate Professor Chair of the Department of Math & Sciences University of New Mexico 200 College Rd. Gallup, NM 87301, USA Salah Osman, Ph D Assistant Professor Department of Philosophy Minufiya University Faculty of Arts Shebin Elkom, Egypt Renaissance High Press 2007 The front cover image is done by Nada Osman, from Alexandria, Egypt, and it is titled: “From the Inspiration of Arabic Culture”. This book can be ordered in a paper bound reprint from: Books on Demand ProQuest Information & Learning (University of Microfilm International) 300 N. Zeeb Road P.O. Box 1346, Ann Arbor MI 48106-1346, USA Tel.: 1-800-521-0600 (Customer Service) http://wwwlib.umi.com/bod/basic Copyright 2007 by Renaissance High Press (Ann Arbor) and the Authors Many books can be downloaded from the following Digital Library of Science: http://www.gallup.unm.edu/~smarandache/eBooks-otherformats.htm Peer Reviewers: Faculty and Students Department of Philosophy Minufiya University Faculty of Arts Shebin Elkom, Egypt (ISBN-10): 1-931233-13-6 (ISBN-13): 978-1-931233-13-2 (EAN): 9781931233132 Printed in the United States of America To all those who contributed in building the human edifice of civilization throughout history …to the leaders of Arab culture everywhere at all times. Florentin Smarandache To the one who advised me one day saying: take care of science as much as you do of life; to my professor Dr. Ahmad Mahmoud Subhi may God lay his soul in rest and mercy. Salah Osman Contents Preface xi Introduction 1 Notes of introduction 13 Chapter1. From Philosophy to Neutrosophy 14 1.1 Neutrosophy, a New Branch of Philosophy 14 1.2 Towards Neutrosophy (Foundamental Notions) 15 A) Etymology 15 B) Definition 15 C) Characteristics 15 D) Methods of Neutrosophic Study 16 E) Formalization 16 F) Main Principle 17 G) Fundamental thesis 17 H) Main Laws 17 I) Mottos 18 J) Fundamental Theory 18 K) Delimitation from Other Philosophical Concepts and Theories 18 L) Philosophy's Limits 19 M) Classification of Ideas 20 N) Evolution of an Idea 20 O) Philosophical Formulas 22 1.3 Neutrosophic Epistemology 28 1.4 Neutrosophic Logic 45 A) Why is the Neutrosophic Logic? 45 B) Definition 46 C) Differences between Neutrosophic Logic and Intuitionistic Fuzzy Logic 47 D) The Road to the Neutrosophic Logic (a historical view) 48 E) Comments on Neutrosophic Logic in Comparison to other Logics 55 F) Comparison between Fuzzy Logic and Neutrosophic Logic 62 G) Neutrosophical Modal Logic 63 H) Applications 63 viii Contents I) Definition of Neutrosophic Logical Connectives 64 1.5 Paradoxism Used in Science 66 Notes of Chapter 1 69 Chapter2. Arabic-Islamic Thought: Its Sources and Pillars 72 2.1 Spatial – Temporal Dimension 72 2.2 The Neutrosophism of Designation 74 A) Was there an Arabic Civilization before Islam? 78 B) Islamic Culture and Arabic Language 81 C) Is It a Theological Civilization? 85 2.3 Potentials: the Positivity of Negation and Richness of Difference 90 A) The Revelation of Heaven (Quran and Sunnah) 92 1. Quran 92 2. Sunnah 98 B) Conquests: Mixing and Absorption of the Other 103 1. Between Islam and Muslims 103 2. The Start of Combination among Nations 109 3. The Movement of Translation 110 C) The Internal Building 114 2.4 The Philosophical Cultures in Islam 121 A) The Philosophy of Islamic Philosophers 121 B) Islamic Mysticism 126 C) Ilm al-Kalam 129 D) Ilm Usul al-Fiqh (The Study of the Origins, Sources, and Principles of Islamic Jurisprudence) 134 E) Sociology or Philosophy of Politics or Philosophy of History 139 F) The Philosophy of Grammar 141 Notes of Chapter 2 145 Chapter3. Neutrosophic Models of the Arabic-Islamic Thought 166 3.1 A Neutrosophic Reading of the Islamic Qiyas 166 A) Meaning of Fundamental Qiyas 169 B) Cornerstones of Qiyas and its Conditions 172 a. Conditions of the Origin 174 b. Conditions of the Judgment of Origin 175 c. Conditions of the Branch 177 d. Conditions of the Cause 179 C) Paths of the Cause 184 First Path: Al-Nas (= the Text) 184 Second Path: Al-Ijma' (= the Unanimity) 186 Third Path: Al-Istinbat (= the Deduction) 186 1) Probing and Dividing 186 Contents ix 2) Suitability or Al-Munasaba 188 a. The Influential Suitable 189 b. The Proper Suitable 190 c. The Free Suitable 190 3) Regularity, Retrogression, and Inseparability (Al-Tard wa al-Aks wa al- Dawaran) 190 4) Refining Reason (Tanqih al-Manat) 191 D) Types of Fundamental Qiyas 192 1) Qiyas of Priority 193 2) Qiyas of Equality 193 3) Qiyas of Minimum 194 E) Qiyas between Certainty and Probability 194 F) Ijtihad and the Renewal of Religious Thought 200 3.2 Non-Aristotelian Logical Elements in Ilm Al-Kalam 207 A) The judgment on the Perpetrator of a Major Sin 208 B) The Mental Goodness and Badness of Actions 210 C) The Somethingness of Nihil 212 D) Theory of Modes (or States) 216 Notes of Chapter 3 220 Conclusion 236 Name Index 240 Subject Index 245 References 256 Biography of Dr. Salah Osman 276 Preface Is there an absolute reality? Yes, “God” is the only absolute reality. The three main religions: Judaism, Christianity and Islam have all claimed that God is a supreme reality, and that all other creatures are finite beings. Since they relatively continue and also relatively change, so they can not be absolute. The world is full of paradoxes, there is no absolute persistence, and also there is no change at a stretch. There is no absolute truth and there is no continuous falsehood. What exist are many faces or aspects between the two terms. Those faces are reduced to a neutral state, which is a new philosophy called “neutrosophy”. Neutrosophy is ascribed to Dr. Florentin Smarandache, professor of mathematics and sciences, and head of its department at the University of New Mexico – Gallup (USA). The main aim of this book is to provide the reader with the philosophy of neutrosophy and its application to the Arabic- Islamic thought. So the book is divided into two parts; the first belongs to prof. Smarandache, in which he exposes his philosophy of neutrosophy. The second belongs to Dr. Salah Osman, assistant professor of logic and the philosophy of science in Minufiya university – in which he applies the philosophy of neutrosophy to the Arabic-Islamic thought. I see Smarandache's philosophy of neutrosophy not only as subjective, logical and systematic view, but also as a philosophy of his own life which he has acquired from his xii Preface society, his relation with his native country, his studies of philosophy and mathematics and his fondness of poetry. Personally speaking, I find the man as a sentimentalist philosopher, and also as a poet with piercing insight, so he is affected by everything in the world around us. I imagine him as a violinist playing an eternal tune. The philosophy of neutrosophy aims at demonstrating the dialectical relation between three opposite sides: truth, falsehood, and neutral attitudes. Prof. Smarandache believes that any idea or ‘thesis’ contains two contrary state; the first is a proof of truth and the second is a proof of falsehood. Therefore the contradictive philosophical ideas will be transformed to consistent ideas and vise versa. Then any proposition will be explainable and accessible to all possibilities of acceptance, rejection or neutrality. This dynamic state extends through everything in the world. Things are junctive and disjunctive, hence we do not conclude the result directly, but we meet many different sorts which fluctuate between the positive and the negative. In the end we come to discover a neutral attitude. Neutrosophy in its relation to epistemology is an analytical study shows that any idea manifests many interactions suggesting different processes which can be described in terms of three contrary concepts: thesis, antithesis and the neutral state. So the neutrosophy studies two correlated conditions: - The conditions of the existence of the idea; - The conditions of the impossibilities of the idea. The historical evolution of the idea is of course an important part connected with said conditions. Smarandache attempted to introduce a new logic called “neutrosophical logic”. He suggests that it is a type of the formal logic that aims at explaining truth, falsehood, neutral propositions, and the theory of paradoxes. In the second part of the book, Dr. Salah Osman proposes to discuss some important questions pertaining to the relation between neutrosophy and Arabic-Islamic thought since the Preface xiii first and middle ages. He is concerned to explain that the Arabic-Islamic thought includes many accurate theories and laws which organized the Islamic society. These theories and laws were earlier than the Western modern thought, consequently he exhibits a philosophical analysis of some important problems such as “is it Arabic civilization or Islamic civilization?”. He also tries to connect this question or his supposition to its religious, political, historical and social origins. Then he displays the influence of these concepts on recent thought. Salah Osman has tried to give an account of how the predecessors were aware of the logic of disagreement, and the conditions of propositions and truth in accordance with the state of space, time, variant facts and language. We therefore can deduce that the predecessors were proficient in the scholastic theology and the jurisprudence. After Salah Osman had applied the neutrosophy to the Arabic-Islamic thought, he concluded that the Islamic jurisprudence supported most of the interpretations, and affirmed the necessity of the debates and the plurality of views. So the major important of this book is to illustrate the debate between contemporary thinkers who try to confirm the co-operation of different cultures.
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