آراء ابن رشد في المنطق

The significance of this study lies in its focus on the intellectual legacy of an exceptional philosopher, Ibn Rushd (Averroes), who played a pivotal role in grounding Islamic philosophy and advancing Aristotelian logic within an Islamic framework. Through his profound commentaries on Aristotelian thought, Ibn Rushd brought about a qualitative transformation in philosophical engagement, offering critical readings driven by his deep conviction in the necessity of harmonizing reason and revelation. This thesis aims to explore the depth of Ibn Rushd's philosophical-critical method and to analyze how he approached issues related to logic and demonstration (burhān). The study seeks to achieve several key objectives: To examine Ibn Rushd's intellectual and scholarly life; To analyze his contributions to philosophical and logical critique; To investigate his critical stance toward preceding philosophers, particularly Aristotle, Avicenna (Ibn Sīnā), and al-Fārābī; To elucidate his influence on European intellectual history; And to highlight the philosophical value of his critical method as an independent epistemic framework. The research adopts a range of academic methodologies: The descriptive-analytical method to interpret Ibn Rushd's philosophical texts; The comparative method to contrast his views with those of other philosophers; The historical method to trace the evolution of philosophical thought and situate Ibn Rushd within it; And the critical method to assess the coherence and structural strength of his logical positions. Despite the presence of numerous studies on Ibn Rushd, most have focused either on his commentaries on Aristotle or his impact on Western thought, with limited engagement in the in-depth analysis of his critical views on logic. Notable among the existing literature are:m Khalid Kabir Allal's study on Ibn Rushd's interpretation of Sharia, which does not delve into logical issues in detail. Samia Suleiman's work on qiyās mursal (legal analogy), which examines only one dimension of his logical method. Hammadi al-Nouri's general survey on logical thought among Muslim philosophers, which lacks detailed treatment of Ibn Rushd's logical theses. The researcher encountered several challenges during the preparation of this thesis, including: The scarcity of contemporary studies devoted specifically to Ibn Rushd's critical logical methodology; The complexity of his philosophical language and conceptual style; And the absence of explicit references when he critiques Aristotelian positions, requiring extensive effort to trace sources and philosophical lineages. Despite numerous academic events held in his honor—such as the symposia in Tunisia, Baghdad, Andalusia (Seville, Malaga, and Cordoba), and Marrakesh in 1998 marking the 800th anniversary of his death—there remains a lack of comprehensive academic work addressing Ibn Rushd's logical thought in its totality. The structure of the thesis comprises four main chapters, preceded by an introduction and a prologue, and followed by a conclusion that presents the key findings and offers suggestions for future research. A full bibliography is also included. Chapter One examines Ibn Rushd's life, intellectual formation, and the socio-cultural context in which he emerged. Chapter Two addresses his critique of minor philosophical issues, such as the categories (maqūlāt), proposition (ʿibāra), and issues of priority and posteriority. Chapter Three discusses his treatment of major issues in syllogistic reasoning, including categorical and conditional syllogisms, and the nature of logical inferences. Chapter Four analyzes his critique of demonstration (burhān) and dialectics (jadal), and presents his overall philosophical model of demonstrative and dialectical reasoning. The study concludes that Ibn Rushd should not be viewed merely as a commentator on Aristotle, but rather as a critical and constructive philosopher who reformulated logic in line with the epistemological and ethical demands of Islamic thought. His synthesis of rational inquiry and religious knowledge presents a unique contribution to the intellectual heritage of Islam. As such, re-examining his logical legacy in light of contemporary intellectual challenges is not only warranted but necessary.