Early Islamic law placed importance on formulating standards of argument, which gave rise to a "novel approach to logic" (Arabic: منطقmanṭiq "speech, eloquence") in Kalam (Islamic scholasticism).[1]
However, with the rise of the Mu'tazili philosophers, who highly valued Aristotle's Organon, this approach was displaced by the older ideas from Hellenistic philosophy.[citation needed]
The works of al-Farabi, Avicenna, al-Ghazali and other Muslim logicians who often criticized and corrected Aristotelian logic and introduced their own forms of logic, also played a central role in the subsequent development of European logic during the Renaissance.[2]
According to the Routledge Encyclopedia of Philosophy:
"For the Islamic philosophers, logic included not only the study of formal patterns of inference and their validity but also elements of the philosophy of language and even of epistemology and metaphysics. Because of territorial disputes with the Arabic grammarians, Islamic philosophers were very interested in working out the relationship between logic and language, and they devoted much discussion to the question of the subject matter and aims of logic in relation to reasoning and speech. In the area of formal logical analysis, they elaborated upon the theory of terms, propositions and syllogisms as formulated in Aristotle's Categories, De interpretatione and Prior Analytics. In the spirit of Aristotle, they considered the syllogism to be the form to which all rational argumentation could be reduced, and they regarded syllogistic theory as the focal point of logic. Even poetics was considered as a syllogistic art in some fashion by most of the major Islamic Aristotelians."
Important developments made by Muslim logicians included the development of "Avicennian logic" as a replacement of Aristotelian logic. Avicenna's system of logic was responsible for the introduction of hypothetical syllogism, temporal modal logic and inductive logic. Other important developments in early Islamic philosophy include the development of a strict science of citation, the isnad or "backing",[3][4] and the development of a scientific method of open inquiry to disprove claims, the ijtihad, which could be generally applied to many types of questions.[5][6][7][8]
^ • Treiger, Alexander (2016) [2014]. "Part I: Islamic Theologies during the Formative and the Early Middle period - Origins of Kalām". In Schmidtke, Sabine (ed.). The Oxford Handbook of Islamic Theology. Oxford and New York: Oxford University Press. pp. 27–43. doi:10.1093/oxfordhb/9780199696703.013.001. ISBN 9780199696703. LCCN 2016935488. • Abrahamov, Binyamin (2016) [2014]. "Part I: Islamic Theologies during the Formative and the Early Middle period - Scripturalist and Traditionalist Theology". In Schmidtke, Sabine (ed.). The Oxford Handbook of Islamic Theology. Oxford and New York: Oxford University Press. pp. 264–279. doi:10.1093/oxfordhb/9780199696703.013.025. ISBN 9780199696703. LCCN 2016935488.
^Muzaffar Iqbal, Science and Islam, p. 120. From the Greenwood Guides to Science and Religion Series. Westport: Greenwood Publishing Group, 2007. ISBN 9780313335761
^Al-Shafi'i, al-Risala, Bulaq, 1321; ed. Sheikh Ahmad Muhammad Shakir, Cairo, 1940 (ed. Shakir), 55
^Schacht, Joseph (1959) [1950]. The Origins of Muhammadan Jurisprudence. Oxford University Press. pp. 37–8.
^Mustapha, Ariyanti; Nazri, Mohammed Arif (January 2022). "The Golden and Dark Ages of Islamic Jurisprudence: Analyzing the Orientalist Thought". QALAM International Journal of Islamic and Humanities Research. 2 (3): 9–17. ISSN 2773-6334. Archived from the original on 10 March 2023. Retrieved 10 March 2023.
^El-Bizri, Nader (September 2005). "A philosophical perspective on Alhazen's optics". Arabic Sciences and Philosophy. 15 (2): 189–218. doi:10.1017/S0957423905000172. S2CID 123057532.
^Mutahhari, Murtada (2 March 2013). "The Principles of Ijtihad in Islam". Retrieved 1 May 2013.
^Haq, Syed Nomanul (22 December 2009). "Science in Islam". Islam & Science. 7 (2): 151–159. Gale A217042312.
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