Books on Logic (Manṭiq) and Dialectics (Jadal)
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_full_journalsubtitle: An Annual on the Visual Cultures of the Islamic World _full_abbrevjournaltitle: MUQJ _full_ppubnumber: ISSN 0732-2992 (print version) _full_epubnumber: ISSN 2211-8993 (online version) _full_issue: 1 _full_volume: 14 _full_pubyear: 2019 _full_journaltitle: Muqarnas Online _full_issuetitle: 0 _full_fpage: 000 _full_lpage: 000 _full_articleid: 10.1163/22118993_01401P008 _full_alt_author_running_head (change var. to _alt_author_rh): 0 _full_alt_articletitle_running_head (change var. to _alt_arttitle_rh): Manuscripts on Logic (manṭiq) and Dialectics (jadal) Manuscripts on Logic (manṭiq) and Dialectics (jadal) 891 KHALED EL-ROUAYHEB BOOKS ON LOGIC (MANṭIQ) AND DIALECTICS (JADAL) The ordering of subjects in the palace library inventory Secrets in Commenting upon the Dawning of Lights); prepared by ʿAtufi seems to reflect a general sense of the fourth entry has “The Commentary on the Logic of rank. Logic and dialectics appear toward the end of the Maṭāliʿ al-anwār, entitled Lawāmiʿ al-asrār,” again with inventory, suggesting that they were ranked relatively no indication of the author. low. Nevertheless, these disciplines were regularly stud- To take another example, ʿAtufi has four entries on ied in Ottoman colleges (madrasas). The cataloguer the same Quṭb al-Din al-Razi’s commentary on another ʿAtufi himself contributed to them, writing a commen- handbook of logic, al-Risāla al-Shamsiyya (The Epistle tary on Īsāghūjī (Introduction), the standard introduc- for Shams al-Din) by Najm al-Din al-Katibi (d. 1276). The tory handbook on logic by Athir al-Din al-Abhari first three entries, which appear close together in the (d. 1265).1 Ottoman palace slaves (the kapıkulu) were list, are given as “Commentary on the Shamsiyya enti- also taught logic, and it is explicitly for the education of tled The Sea of Principles (Baḥr al-qawāʿid) by Qutb al- this group that a Turkish work on logic dedicated to Sul- Din,” which is inaccurate, for the title of Qutb al-Din’s tan Bayezid II and entitled Zübdet ül-beyān (The Cream commentary is actually “An Explication of the Princi- of Exposition) was written. (More on this work below.) ples” (Taḥrīr al-qawāʿid). The fourth entry for this work The inventory features 116 entries in the section de- is simply given as “The Commentary on the Shamsiyya voted to books on logic (manṭiq) and dialectics (jadal). by Qutb al-Din.” These appear in no discernable order. ʿAtufi will usually ʿAtufi indicates at the end of each brief entry whether provide an abbreviated title, but on a few occasions he the work is “on logic” or “on dialectics,” and on a handful gives a title in full, and on some occasions he does not of occasions he uses the phrase min qibali al-manṭiq or give a title at all, simply writing, for example, “a treatise min qibali al-jadal (i.e., “pertaining to logic or dialec- on logic” or “a commentary on a book on logic” or “a tics”), perhaps when the topic treated in a work does not Persian book on logic.” Authors are usually identified in belong to one discipline in a clear-cut manner. For ex- abbreviated form (for example, Saʿd al-Din for Saʿd al- ample, a treatise on the impermissibility of circularity in Din Masʿud al-Taftazani), sometimes in fuller form (Saʿd the acquisition of knowledge (fī imtināʿ al-dawr fī al-Dīn al-Taftazani), and sometimes not at all. There is l-iktisāb) and a treatise on “knowledge and discourse” little consistency in the way a work is listed. For exam- (ʿilm wa-nuṭq) are described as min qibali al-manṭiq, pre- ple, ʿAtufi has four entries for the commentary by Qutb sumably because the topics could also have been treated al-Din al-Razi on the handbook Maṭāliʿ al-anwār (The in a work on theology (kalām). Similarly, a treatise writ- Dawning of Lights) by Siraj al-Din al-Urmawi (d. 1283). ten in defense of the position that a particular (as op- The first entry reads “Commentary on the Maṭāliʿ by al- posed to a universal) cannot be the predicate (maḥmūl) Qutb al-Razi”; the second, “Commentary on the Maṭāliʿ of a proposition is described as min qibali al-manṭiq, pre- by Qutb al-Din”; the third gives the full title of the com- sumably because the same issue could have been dis- mentary but without any indication of the author: cussed within the science of semantics and rhetoric (ʿilm Lawāmiʿ al-asrār fī sharḥ Maṭāliʿ al-anwār (The Blazing al-maʿānī wa l-bayān). © koninklijke brill nv, leiden, 2019 | doi 10.1163/9789004402508_028 892 Khaled el-Rouayheb A few entries include works that are not on the sub- ‒ al-Baṣāʾir al-naṣīriyya (The Insights for Nasir al-Din) ject of logic at all. Most of these are the result of a man- by ʿUmar b. Sahlan al-Sawi (fl. 1127); three copies are uscript in which multiple works are bound together, listed. only some of which focus on logic. On a few occasions, ‒ al-Manṭiq al-kabīr (The Long Logic) attributed to a work is misclassified. ʿAtufi lists a “treatise with que- Fakhr al-Din al-Razi (d. 1210).4 ries concerning the two books of the Imam that are en- ‒ Kashf al-asrār (The Disclosure of Secrets) by Afdal titled al-Maʿālim (Landmarks)” (Risālat al-asʾila al-Din al-Khunaji (d. 1248); two copies are listed, as al-mūrada ʿalā nawʿayyi kitābi al-Imāmi al-mawsūmi bi- well as a copy of the commentary on the work by al-Maʿālim). This is almost certainly identical to a simi- Najm al-Din al-Katibi (d. 1276). larly titled manuscript in the Topkapı Palace Library ‒ Asās al-iqtibās (The Principle of Acquisition) by Nasir (Ahmet III 3426) that has the seal of Sultan Bayezid II. al-Din al-Tusi (d. 1274); nine copies are listed. The manuscript contains the objections written by ‒ Jāmiʿ al-daqāʾiq (The Collected Subtleties) by Najm Najm al-Din al-Katibi (d. 1276) on the works al-Maʿālim al-Din al-Katibi (d. 1276). fī uṣūl al-dīn (Landmarks in Theology) and al-Maʿālim fī ‒ Qisṭās al-afkār (The Measure of Thoughts) by Shams uṣūl al-fiqh (Landmarks in Jurisprudence) by Fakhr al- al-Din al-Samarqandi (d.1322) with the author’s own Din al-Razi (d. 1210).2 Neither Razi’s works nor Katibi’s commentary; three copies are listed. objections can reasonably be classified as pertaining to logic or dialectics. It appears that the opening discus- It is particularly noteworthy that there are nine copies sion of knowledge (ʿilm), conception (taṣawwur), and of Tusi’s summa Asās al-iqtibās in the inventory. All of assent (taṣdīq) misled either the cataloguer or the source these copies are indicated as being in Persian, implying he was following, since works on logic typically began that they are not copies of the Arabic translation pre- in this fashion. Also, a work by the Egyptian scholar pared by Molla Hüsrev (d. 1480) and dedicated to Sultan Shams al-Din al-Dalaji (d. 1540) is classified as being on Mehmed II.5 The number of copies of the work is unex- logic, even though it only has a very short introductory pected and suggests that it was popular among the users chapter on logic, whereas the bulk of it is an abridge- of the library, perhaps primarily scribes and palace pag- ment of another work on philosophical theology (kalām) es (kapıkulu) who might have found Persian more acces- by the fourteenth-century Timurid scholar Saʿd al-Dīn sible than Arabic. Apart from being written in Persian, al-Taftazani.3 Tusi’s work is also unusual in that it retains an archaic If a work is in Persian or Turkish, ʿAtufi indicates this; feature that makes it quite different from the standard the default option is clearly that a work on logic or dia- works on logic that were taught and studied in Ottoman lectics has been written in Arabic. madrasas: Its material is arranged in accordance with In what follows, the logic works included in the list the books of the old Peripatetic Organon, rather than will be discussed first, the works on dialectic second, being divided into two main parts dealing with concep- and finally some concluding observations will be made. tions (taṣawwurāt) and assents (taṣdīqāt), as was typical of later post-Avicennian logicians.6 Ottoman ulama who wrote on logic from the fifteenth century to the LOGIC eighteenth appear not to have been particularly influ- enced by Tusi’s summa. The works on logic can be grouped broadly into the fol- lowing categories: Handbooks on Logic and Their Commentaries (shurūḥ) and Glosses (ḥawāshī) Post-Avicennan Summas of Logic MS Török F. 59 also lists multiple copies of the stan- These are extensive works devoted solely to logic. The dard logic handbooks taught in Ottoman colleges (and MS Török F. 59 list includes the major summas of the colleges in the Turco-Persianate world in general).7 twelfth and thirteenth centuries: At the introductory level, the standard handbook was .