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This chapter explores the instrumental development of logic in the Islamic tradition and the history of its incorporation to become a significant tool that naturalized the Muslim’s theological discussions across two subregions. Historically, Medieval Muslim Orthodoxy rejected Aristotelian logic in its first appearance in the translated Arabic version, and they perceived it as an “intrusive science” (Ibn Qutaybah d. 276 AH/889 CE) in the ninth century Baghdad’s movement of translation. Furthermore, it was dismissed precisely by grammarians, such as Abu Sa’īd Hassan al-Sayrafi (d. 368 AH/978 CE). Logic reappears as a tool for rationalization, examining its connection to language, as discussed by al-Farabi (d. 950 CE). Meanwhile, Ibn Hazm emphasized its essential role in understanding religion, including the sacred texts of the Quran, alongside other instrumental sciences. The third manifestation of logic was to become an introduction to the dialectical theology naturalized as the main Islamic instrumental sciences by tracing its substances as a universal tool of rationalization inspired by the holy book anchored by al-Ghazali d. 505 AH/1111 CE. The process of naturalization is discernible within the theological production originating from Bilād al-Sudan and beyond, exemplified by the scholarly works of figures like Muhammad al-Wali al-Fullānī of Baghirmī (d. 1145 AH/1730 CE). In this chapter, I investigate how logic withstood criticism since its initial introduction in the Islamic world. The chapter relies on analyses by Muslim thinkers whose contributions bring a significant shift to the epistemological and cosmological discussions of Islamic philosophical theology. This shows the liveliness of this tradition in terms of featuring Ash’ari scholars who incorporate this style across transhistorical periods and transregional places. The study concludes that, despite its transmission from Greek to Arabic through Syriac languages during the ninth and tenth-centuries movement of translation in Baghdad, logic was successfully naturalized by Muslim thinkers like Ibn Hazm and Muhammad bn Muhammad al-Ghazālī. This adaptation served as a criterion of knowledge in the Islamic tradition, purifying discussions in Islamic theology and contributing to the development of Kalām, extending its influence to Bilad al-Sudan through the eighteenth century.

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Islamic Logic and Kalām: An Overview of Classical Integration and Postclassical Applications: From al-Ghazālī to Muhammad al-Wālī

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    2026年

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  • Umar Sheikh Tahir

摘要

This chapter explores the instrumental development of logic in the Islamic tradition and the history of its incorporation to become a significant tool that naturalized the Muslim’s theological discussions across two subregions. Historically, Medieval Muslim Orthodoxy rejected Aristotelian logic in its first appearance in the translated Arabic version, and they perceived it as an “intrusive science” (Ibn Qutaybah d. 276 AH/889 CE) in the ninth century Baghdad’s movement of translation. Furthermore, it was dismissed precisely by grammarians, such as Abu Sa’īd Hassan al-Sayrafi (d. 368 AH/978 CE). Logic reappears as a tool for rationalization, examining its connection to language, as discussed by al-Farabi (d. 950 CE). Meanwhile, Ibn Hazm emphasized its essential role in understanding religion, including the sacred texts of the Quran, alongside other instrumental sciences. The third manifestation of logic was to become an introduction to the dialectical theology naturalized as the main Islamic instrumental sciences by tracing its substances as a universal tool of rationalization inspired by the holy book anchored by al-Ghazali d. 505 AH/1111 CE. The process of naturalization is discernible within the theological production originating from Bilād al-Sudan and beyond, exemplified by the scholarly works of figures like Muhammad al-Wali al-Fullānī of Baghirmī (d. 1145 AH/1730 CE). In this chapter, I investigate how logic withstood criticism since its initial introduction in the Islamic world. The chapter relies on analyses by Muslim thinkers whose contributions bring a significant shift to the epistemological and cosmological discussions of Islamic philosophical theology. This shows the liveliness of this tradition in terms of featuring Ash’ari scholars who incorporate this style across transhistorical periods and transregional places. The study concludes that, despite its transmission from Greek to Arabic through Syriac languages during the ninth and tenth-centuries movement of translation in Baghdad, logic was successfully naturalized by Muslim thinkers like Ibn Hazm and Muhammad bn Muhammad al-Ghazālī. This adaptation served as a criterion of knowledge in the Islamic tradition, purifying discussions in Islamic theology and contributing to the development of Kalām, extending its influence to Bilad al-Sudan through the eighteenth century.