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Logic ((アラビア語:منطق)) plays an important role in Islamic philosophy. Islamic law placed importance on formulating standards of argument, which gave rise to a novel approach to logic in Kalam, but this approach was later displaced by ideas from Greek philosophy and Hellenistic philosophy with the rise of the Mu'tazili philosophers, who highly valued Aristotle's ''Organon''. The works of Hellenistic-influenced Islamic philosophers were crucial in the reception of Aristotelian logic in medieval Europe, along with the commentaries on the ''Organon'' by Averroes. 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. According to the Routledge Encyclopedia of Philosophy: 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", 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. ==Logic in Islamic law and theology== Early forms of analogical reasoning, inductive reasoning and categorical syllogism were introduced in Fiqh (Islamic jurisprudence), Sharia (Islamic law) and Kalam (Islamic theology) from the 7th century with the process of ''Qiyas'', before the Arabic translations of Aristotle's works. Later during the Islamic Golden Age, there was a logical debate among Islamic philosophers, logicians and theologians over whether the term ''Qiyas'' refers to analogical reasoning, inductive reasoning or categorical syllogism. Some Islamic scholars argued that ''Qiyas'' refers to inductive reasoning, which Ibn Hazm (994-1064) disagreed with, arguing that ''Qiyas'' does not refer to inductive reasoning, but refers to categorical syllogism in a real sense and analogical reasoning in a metaphorical sense. On the other hand, al-Ghazali (1058–1111) (and in modern times, Abu Muhammad Asem al-Maqdisi) argued that ''Qiyas'' refers to analogical reasoning in a real sense and categorical syllogism in a metaphorical sense. Other Islamic scholars at the time, however, argued that the term ''Qiyas'' refers to both analogical reasoning and categorical syllogism in a real sense.〔Wael B. Hallaq (1993), ''Ibn Taymiyya Against the Greek Logicians'', p. 48. Oxford University Press, ISBN 0-19-824043-0.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Logic in Islamic philosophy」の詳細全文を読む スポンサード リンク
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