Muslim opposition to logic and theology in the light of the works of Jalal al-Din al-Suyuti (d. 911/1505)
Ali, M.
Citation
Ali, M. (2008, November 4). Muslim opposition to logic and theology in the light of the works of Jalal al-Din al-Suyuti (d. 911/1505). Retrieved from
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Chapter Four
Al-SuyÙÔÐ’s FatwÁ against Logic:
996Its Manuscript and its Content as well as its Sources
Of the four works against logic and theology, al-SuyÙÔÐ’s
FatwÁ
was composed the last. This is clearly indicated by a passage which says “…and [then followed] al- TaqÐ b. Taymiyya who composed a big volume to condemn logic and undo its foundations, entitledNaÒÐÎat Dhawi ’l-ÏmÁn fÐ ’l-Radd ÝalÁ ManÔiq al-YÙnÁn
which I have summarized in one third of its length. [Also] I have composed a volume to condemn logic, in which I collected the statements against it of the learned men…”997 The abridgement of Ibn Taymiyya’sNaÒÐÎat
to one third of its length mentioned above is JQ; and the volume which was composed by al-SuyÙÔÐ against logic, of course, points to no other work than SM,998 in which al-SuyÙÔÐ marshalled the arguments against logic of more than 36 scholars of various juridical denominations.This chapter will deal with the manuscript of the
FatwÁ
, al-SuyÙÔÐ’s legal opinion discussed in it and the evaluation of the sources on which al-SuyÙÔÐ relies in his discussion against logic.4.1. The Manuscript of the FatwÁ
Although Brockelmann lists this manuscript under the title
al-Qawl al-Mushriq fÐ TaÎrÐm al-IshtigÁl bi ÝIlm al-ManÔÐq
,999 the present author refers to it as al-SuyÙÔÐ’sFatwÁ
. This is based on a colophon found at the end of QM which reads:“
waqaftu ÝalÁ fatwÁ bi-naf al-ism
[i.e.al-Qawl al-Mushriq
]fÐ k tÁbih a ÎÁw l ‘l fatÁwa. AftÁ bihÁ baÝda kitÁbat hÁdhih al-risÁla wadhakarahÁ fÐhÁ fatabayyana lÐ anna tasmiyatahÁ binafs al-tasmiya galaÔ min aÎad al-nussÁÌ. Fahiya lÁ tÙjadu kadhÁlika fÐ jamÐÝ al-nusaÌ al-maÌÔÙÔa li ’l-ÎÁwÐ
.”s i l- Ð i -
The manuscript of this
FatwÁ
is preserved at the Egyptian National Library (DÁr al-Kutub, MajÁmiÝ QawwÁla 25).1000 It consists of three pages. Each page consists of 27 lines, each of which has about 8-9 words. This manuscript, as stated at the end of the passage, was copied by al-Sayyid MaÎmÙd on Friday 24th of JumÁda I 1115/1704.This
fatwÁ
has been edited and published in a collection offatwÁ
s by al- SuyÙÔÐ, entitledal-HÁwÐ li’l-FatÁwÐ
(Beirut: DÁr al-Kutub al-ÝIlmiyya, 1993).i
Ôi l-
996I am grateful to Dr. N.J.G. Kaptein, the Director of INIS (Indonesian-Nederland Cooperation in Islamic Studies) in Leiden and Dr. Nursamad Kamba, the Educational Attaché of the Indonesian Republic in Cairo, for providing me with a copy of this manuscript.
997“…wa ‘l-taqÐ b. taymiyya wa allafa fÐ dhammih wa naÒÒa qawÁÝidah mujalladan kabÐran sammÁh naÒÐÎat dhawÐ ‘l-ÐmÁn fÐ ‘l-radd ÝalÁ manÔiq al-yÙnÁn waqad ÌtaÒartuh fÐ naÎw thulth Îajmih wa allaftu fÐ dhamm al-man q mujalladan saqtu fÐh nuÒÙÒ a a’imma fÐ dhÁlika…” FatwÁ of al-SuyÙÔÐ, DÁr al-Kutub, MajÁmiÝ QawwÁla 25, fol. 328a.
998Also because al-SuyuÔÐ himself refers to QM as a kurrÁsa. SM is a small volume.
999 GAL, I, 189.
1000Sartain, op. cit. p. 220.
4.2. The Contents of the FatwÁ
Reading al-SuyÙÔÐ’s own statement, one understands that this treatise was written in answer to a question about the study of logic and the status of the knowledge of logic as a condition of undertaking
ijtihÁd
. This can be obviously understood from al-SuyÙÔÐ’s words: “…wa’l-ÎÁÒil anna hÁdhÁ al-rajul alladhÐ Òadarat Ýanhu hÁdhihi al-maqÁl rajulun galaba Ýalayh al-jahl wa ’l-Îamq, wa ’l-fisq fa ’l-wÁjib ÝalÁ al-muÎtÁÔ lid nih an yahju ah fi ’llÁh taÝÁlÁ Ð r
…”a. The Question
Without giving any information about the identity of the questioner, al-SuyÙÔÐ opens his
fatwÁ
with the recital ofal-basmalah
. He then says that the question he wants to answer concerns the statements by al-GazÁlÐ who claimed to be afaqÐÎ
, which revolve around the fact that (1) declaring the oneness of God depends on the knowledge of logic, (2) the study of logic is an individual obligation, (3) studying every detail of the science of logic brings about ten virtues (ÎasanÁt
),1001 (4) the issuing of a legal opinion without knowledge of logic is not valid.b. The Answer
Before responding to the statements attributed to al-GazÁlÐ one by one, al-SuyÙÔÐ first of all states that logic is an evil and censured art (
fan ÌabÐth madhmÙm
); that being occupied with it is prohibited; that logic leads one into philosophy and heresy; and that it bears no religious benefit at all. Furthermore, he proceeds to say that one who states that logic is an individual obligation, should take into account that studying the sciences of interpretation (tafsÐr
) and Tradition (ÎadÐth
), which are the most virtuous sciences, is not an individual but a social obligation. The view that logic is an individual obligation must belong to an infidel or an innovator. While the opinion that confessing of the Oneness of God depends on the knowledge of logic is the worst lie of all.Al-SuyÙÔÐ then adds that one who believes that logic is useful and bears any truth must be ignorant of it. He should be taught that the demonstrations (
barÁhÐn
) of logic are built on the generalities (kulliyyÁt
) which do not exist in reality and do not denote the existence of any particularity.Then al-SuyÙÔÐ maintains that a person who says that confessing the Oneness of God depends on the knowledge of logic, in spite of his own ignorance of logic, must be considered an infidel. Al-SuyÙÔÐ then argues that to be a believer does not necessarily mean to know the principles of logic, because in one’s conscience or heart is imprinted the ability to imply or observe the fact that the stars, the day and the night, for instance, belong to the Creator. Even the imitators (
muqallidÙn
) know this fact automatically without having to know the principles of logic.All these derogatory remarks on logic have been ascribed by al-SuyÙÔÐ to a number of leading scholars whom he himself grouped into the following juridical schools:
i ll
1001“wa inna lataÝallumahÙ b ku i Îarf Ýashr ÎasanÁt…” p. alif.
The ShafiÝites The Malikites
The Hana es fit
The Hanbalites 1. Al-ShÁfiÝÐ (d.203/820)
28. AbÙ ÓÁlib al- MakkÐ (d. 383/994)
40. AbÙ SaÝÐd al-
SÐrÁfÐ (d.
368/979)
42. Ibn al-JawzÐ (d. 597/1201) 1002 2. AbÙ NaÒr b. al-
QushayrÐ (d.
469/1077) 1003
29. Ibn AbÐ Zayd (d.
ca.386/997) 1004
41. SirÁj al-DÐn al-QazwÐnÐ (d.
750/1349)
43. SaÝd al-DÐn al-
ÍÁrithÐ (d.
710/1311) 1005 3. Ibn al-ÑabbÁg (d.
477/1085) 1006
30. AbÙ al-Íasan b.
al-ÍaÒÒÁr (d.
392/1003) 1007
44. Ibn Taymiyya (d. 729/1329) 4. Al-JuwaynÐ (d.
478/1085)
31. AbÙ ’l-Íasan b. al- ÍabÐb al-NÐsabÙrÐ (d 406/1016) 1008
5. NaÒr al-MaqdisÐ (d. 490/1098) 1009
32. AbÙ al-WalÐd al- BÁjÐ (d. 474/1081) 1010
1002JamÁl al-DÐn Abu ‘l-Faraj ÝAbd al-RaÎmÁn b. ÝAlÐ b. ÝAbd al-RaÎmÁn b. ÝAlÐ b. ÝAlÐ b.
ÝAbd AllÁh al-QurashÐ al-BukrÁ was born ca. 510/1117. He was a disciple of 87 scholars, among whom were Ibn al-ÍiÒÒÐn, AbÙ GÁlib b. al-BannÁ’, al-FaÌr ÝAlÐ. He was the author ZÁd al-MasÐr, JÁmiÝ al-MasÁnid, al-MugnÐ, Tadhkirat al-ArÐb, TalqÐÎ FuhÙm al-Athar, etc.
He was referred to by al-SuyÙÔÐ as “al-ImÁm al-ÝAllÁma al-ÍÁfiÛ ÝÀlam al-ÝIrÁq wa WÁÝiÛ al- ÀfÁq.” He died on 13 RamaÃÁn 597/1201. See al-SuyÙÔÐ, TH, 477-8.
l
1003AbÙ NaÒr, a son of al-QushayrÐ, the author of al-RisÁla, was referred to by al-SubkÐ as ImÁm al-A’imma wa Íabr al-Amr. He studied under his father, ÝAbd al-KarÐm al- QushayrÐ, and then under ImÁm al-Íaramayn. He became a lecturer in NizÁmiyya College. He died on friday 18 JumÁda II 469/1077. See al-SuyÙÔÐ, TS, III, 149-50; Halm, H.,
“al-¬ushayrÐ,” EI², V, 527.
1004AbÙ MuÎammad ÝUbayd AllÁh b. ÝAbd al-RaÎmÁn b. AbÐ Zayd al-MÁlikÐ, died in ca.
386/997), was referred to by al-QummÐ as wÁsiÝ al-Ýilm kathÐr al-ÎifÛ wa ‘l-riwÁya. See al- QummÐ, KA, I, 191.
1005The Chief Judge SaÝd al-DÐn AbÙ MuÎammad MasÝÙd b. AÎmad al-ÍÁrithÐ al-ÝIrÁqÐ was born in Irak in 652/1255 and died in 710/1311 in Egypt. See al-SuyÙÔÐ, HM, I, 358.
1006According to al-SubkÐ, Ibn al-ÑabbÁg was the kunya of AbÙ NaÒr ÝAbd al-Sayyid b. AbÐ ÓÁhir MuÎammad b. ÝAbd al-WÁÎid b. MuÎammad al-BagdÁdÐ, who was born ca. 400 and died on Tuesday 13 JumÁda I 477/1085. He studied under the QÁÃÐ AbÙ al-Óayyib and the ShayÌ AbÙ IsÎÁq. In 459/1068, he was appointed professor at NiÛÁmiyya college (al-SubkÐ, TS, II, 39-40). According to al-QummÐ, he was the author of a number of books, al-ShÁmil, the best book in jurisprudence in which references and evidence are highly reliable, Tadhkirat al-ÝÀlim, al-ÓarÐq al-SalÐm, etc (al-QummÐ, KA, I, 330-1).
1007Abu ‘l-Íasan AÎmad b. SaÝÐd b. MuÎammad b. Bishr b. al-ÍaÒÒÁr was the father of the Judge AbÙ al-MuÔarrif b. Bishr. He studied under QÁsim b. AÒbag, Ibn AbÐ Daylam, Musallama b. QÁsim, ËÁlid b. SaÝÐd, MuÎammad b. ÏsÁ and died in 392/1003. See al-QÁÃÐ ÝIyÁÃ, TMM, II, 678.
1008Makdisi,The Rise of Humanism, op. cit., p. 44, n. 25.
1009NaÒr b. IbrÁhÐm b. NaÒr b. IbrÁhÐm b. DÁwud al-MaqdisÐ, died on Tuesday 9 MuÎarram 490/1098, according to al-SubkÐ, was the author of a number of works: al- IntiÌÁb a -DimashqÐ (10 vols.), al-Íujja ÝalÁ TÁrik al-MaÎajja, al-TahdhÐb, al-MaqÒÙd, al- KÁfÐ, SharÎ al-IshÁra, etc. He studied under several scholars, among whom were ÝAbd al- RaÎmÁn b. al-Óubayz, ÝAlÐ b. al-SimsÁr, MuÎammad b. ÝAuf al-MizzÐ and Ibn SalwÁn. See al-SubkÐ, TS, V, 351-3.
6. al-GazÁlÐ (d.
505/1111)
33. AbÙ Bakr al- ÓurÔÙshÐ (d. 520/1127)
1011
7. Ibn ÝAsÁkir (d.
571/1176) 1012
34.
al-QÁÃÐ
AbÙ Bakr b. al-ÝArabÐ (d.543/1148)1013 8. al-SilafÐ (d.
576/1180)
35. AbÙ ÍabÐb al- MÁlaqÐ (d. 640/1243) 9. ÝImÁd al-DÐn b.
YÙnus (d. 608/1212)
1014
36. AbÙ ÝÀmir b.
RabÐÝ 1015 10. Ibn BundÁr (d.
622/1226) 1016
37. Ibn AbÐ Íamza (d.
695/1296) 1017
Ð
l l
l
i
1010According to Dunlop, Abu ‘l-WalÐd SulaymÁn b. Ëalaf al-BÁjÐ, born in 403/1012 in Beja (now in South of Portugal), was famous as a distinguished theologian and literary figure in the 11th century of Spain. He was the author of a number of works, among which the following were held in high estimation: SharÎ al-MuwaÔÔa and RisÁla fi ‘l-ÍudÙd. He died at Almeria in 474/1081. See Dunlop, D.M., “al-BÁdjÐ,”EI², III, 54-5; al-QÁÃÐ ÝIyÁÃ, TMM II, 343-4.
1011AbÙ Bakr MuÎammad b. al-WalÐd al-FihrÐ al-ÓurÔÙshÐ studied under AbÙ Bakr MuÎammad b. AÎmad b. al-Íusayn al-ShÁshÐ, AbÙ ÝAlÐ AÎmad b. ÝAlÐ al-TustarÐ, AbÙ ÝUmar al-HÁshimÐ, etc. He was referred to by al-SamÝÁnÐ as imÁman faq han ÒÁliÎan sadÐd al-sÐra. See al-ImÁm AbÙ SaÝÐd ÝAbd al-KarÐm b. MuÎammad b. ManÒÙr al-TamÐmÐ al- SamÝÁnÐ, al-AnsÁb, IV, 62.
1012The ShafiÝite Abu ’l-QÁsim ÝAlÐ b. al-Íasan b. Hibat AllÁh b. al-Íusayn al-DimashqÐ, born in 499/1106, studied tradition under the supervision of his father. For his study, he then travelled to Bagdad, KÙfa, NÐsÁbÙr, Merv, HerÁt, etc, where he frequented 1300 leading scholars. He was the author of more than 10 works, among which Ta’rÐÌ Dimashq, AÔrÁf al-Sunan al-ArbaÝa, ÝAwÁlÐ MÁlik, FaÃl AÒÎÁb al-ÍadÐth, ManÁqib al-ShubbÁn, Ta’rÐÌ al-Mijja, etc. Al-SuyÙÔÐ regarded him a -ImÁm all-KabÐr ÍÁfiÛ a -ShÁm. He died on 11 Rajab 571/1176. See al-SuyÙÔÐ, TH, 474-5.
1013Ibn al-ÝArabÐ, AbÙ Bakr MuÎammad b. ÝAbd AllÁh al-MaÝÁfirÐ was “a traditionist belonging to Seville.” He was born in 468/1076 Seville and died in Fez. His reputation as a qÁÃÐ lies in his “severity towards evildoers and kindness towards humble people.” He was the author of a number of works, among which is ÝÀriÃa a -AÎwadhÐ, “a commentary on al-TirmidhÐ’s collection of traditions.” See Robson, J., “Ibn al-ÝArabÐ,” EI², III, 707.
1014The ShayÌ ÝImÁd al-DÐn b. YÙnus al-IrbilÐ, MuÎammad b. YÙnus b. MuÎammad b.
ManaÝa b. MÁlik, born in 535/1141 and died in 608/1212, was referred to by al-SubkÐ as ImÁm waqtih f ‘l-madhhab wa ‘l-uÒÙl wa ‘l-ÌilÁf. He was the author of al-MuÎÐÔ fi ‘l-JamÝ bayn al-Muhadhdhab wa ‘l-WasÐÔ, SharÎ al-WajÐz, al-TaÎÒÐl and ÝAqÐda. See al-SubkÐ, TS, VIII, 109-113.
1015I could only find the biograpy of his son, ÝAbd AllÁh b. AbÐ ÝÀmir b. YaÎyÁ b. ÝAbd al- RaÎmÁn b. AÎmad b. ÝAbd al-RaÎmÁn b. RabÐÝ, who died in 666/1268. He was of AshÝarite theological affiliation and of the Malikite juridical school. He was well-known for his aversity to philosophy and anything heretical. See al-SuyÙÔÐ, BW, 292.
1016ÝAlÐ b. YÙsuf b. ÝAbd AllÁh b. BundÁr was referred to by al-SubkÐ as the Chief Judge of Egypt Zayn al-DÐn Abu ‘l-Íasan b. al-ShayÌ Abi ‘l-MaÎÁsin al-DimashqÐ, who died in JumÁda II 622/1226 in Egypt. See al-SubkÐ, TS, VIII, 304.
11. al-ÓÐbÐ (d.
624/1228) 1018
38. Ibn RashÐd al-SibtÐ (d. 721/1322)
12. Ibn al-AthÐr (d.
630/1233) 1019
39. Ibn al-Munayyar (d. 803/1401) 1020
13. Ibn ÝAbd al- SalÁm (d. 632/1235)
1021
14. Ibn al-ÑalÁÎ (d.
643/1254)
15. AbÙ ShÁma (d.
665/1268)
16. al-NawawÐ (d.
676/1277)
17. Ibn DaqÐq al-ÝÏd (d. 702/1302)
18. al-AdhraÝÐ (d.
703/1303)
19. al-Sharaf al-
DimyÁÔÐ (d.
705/1306)
20. BurhÁn al-DÐn al-JaÝbirÐ (d.
732/1332) 1022
21. AbÙ ÍayyÁn (d.
745/1344)
22. al-DhahabÐ (d.748/1348)
Ò l-
l
1017AbÙ MuÎammad ÝAbd AllÁh b. SaÝd b. AbÐ Íamza, the author of MuÌta ar ÑaÎÐÎ a BuÌÁrÐ, according to al-QummÐ, died in 695/1296 in Cairo. See al-QummÐ, KA, I, 187;
GAL, I, 372.
1018Abu ‘l-QÁsim ÝAbd al-RaÎmÁn b. MuÎammad b. AÎmad b. ÍamdÁn al-ÓÐbÐ was born in 563/1168 and died in Ñafar 624/1228. See al-SuyÙÔÐ, BW, 71-2; al-SubkÐ, TS, IV, 65.
1019According to al-SuyÙÔÐ, ÝIzz al-DÐn AbÙ al-Íasan ÝAlÐ b. al-AthÐr AbÐ al-Kiram b.
MuÎammad b. ÝAbd al-KarÐm b. ÝAbd al-WÁÎid al-ShaybÁnÐ al-JazarÐ was born on the Island of Ibn ÝUmar in 555/1161. He studied Tradition under the supervision of ÝAbd al- MunÝim b. Kulayb. He was the author of Ta’rÐÌ al-MawÒil, which he did not complete. He died in ShaÝbÁn 630/1233. See al-SuyÙÔÐ, TH, 492.
1020Ibn al-Munayyar was laqab of NÁÒr al-DÐn Abu ‘l-ÝAbbÁs AÎmad b. MuÎammad b.
ManÒÙr al-IskandarÁnÐ who was referred to by al-SuyÙÔÐ as one of leading scholars qualified to undertake ijtihÁd. He was born in 620/1224 and died in Alexandria in 803/1401. See al-SuyÙÔÐ, HM, I, 316-7.
1021Ibn ÝAbd al-SalÁm b. al-MuÔahhar b. QÁÃÐ ‘ -QuÃÁt AbÐ SaÝd ÝAbd AllÁh b. AbÐ al-SarÐ b. Hibat AllÁh b. al-MuÔahhar b. ÝAlÐ b. AbÐ ÝAÒrÙn, referred to by al-ÑalÁÎ al-ÑafadÐ as faqÐh jalÐl al-qadr wÁfir al-diyÁna studied under his father, died in 632/1235. See al-ÑafadÐ, WW, XVIII, 436-7.
1022IbrÁhÐm b. ‘Umar b. IbrÁhÐm BurhÁn al-DÐn al-JaÝbirÐ al-ShÁfiÝÐ, according to al-KutubÐ, was born in JaÝbar. He studied in Bagdad and then in Damascus where he stayed for 40 years and where he composed many works. He died in 732/1332. Ibn ShÁkir al-KutubÐ, FW, I, 39-41.
23.Sharaf al-DÐn al-
MunawÐ (d.
757/1357)
24. al-AsnÁwÐ (d.
772/1371)
25. WalÐ al-DÐn al- ÝIrÁqÐ (d. 826/1423)
1023
26. Sharaf al-DÐn b.
al-MuqrÐ (d.
837/1434)
27. al-MalawÐ (d.
841/1438) 1024
4.3. Evaluation of the sources
Which of the sources listed in the table above had been referred to in three earlier works of al-SuyÙÔÐ can be seen in the following table:
QM 1 8 14 15 16 17 18 19 21 22 23 24 25 26 27 40 41 42 44
QM&SM 1 14 15 16 22 40 44
SM 1 4 5 6 7 14 15 16 22 28 29 42 44 F 2 3 9 10 11 12 13 20 30 31 32 33 34 35 36 37 38 39 43
From the table above, it is clear that some of the authorities against logic listed in the
FatwÁ
had been referred to by al-SuyÙÔÐ in his QM and SM. However, there are 19 individuals which were only dealt with by al-SuyÙÔÐ in hisFatwÁ
.Although more than half of the opponents of logic mentioned by al- SuyÙÔÐ (23 scholars) lived between the 7th-8th/13th – 14th century, logic has also been subjected to opposition in various other centuries: Respectively by 4 scholars in the 9th and 4th; by 5 scholars in the 6th, by 7 seven scholars in the 5th and by one scholar in the 3rd century. The list starts with al-ShÁfiÝÐ (d. 203/820) and ends with al-MalawÐ (d. 841/1438). Logic has been opposed in various regions (extending between Mali, Fas, Mecca, Irak, Aleppo and Muslim Malaga (Muslim Spain)).
However, the most significant opposition to it took place in Egypt and Syria.
Most of those who opposed logic were ShafiÝites (27), in spite of the fact that the Malikites (14), the Hanbalites (4) and the Hanafite (1) have also opposed it.
It is important to study the contents of this
fatwÁ
not only because few many studies have been devoted to it before,1025 but also because of the fact that al-Ð
Ý l l l-
1023AbÙ ZurÝa AÎmad b. AbÐ al-FaÃl ÝAbd al-RaÎÐm b. al-Íusayn, born in Dhu ‘l-Íijja in 762/1362, studied under his father’s supevision. Then he followed courses under the supervision of several scholars: Al-BulqÐnÐ, al-BurhÁn al-AbnÁsÐ, Ibn al-Mulqin, al-ÂiyÁ al- QazwÐnÐ, etc. He was the author of a number of works, among which SharÎ Sanad Ab DÁwud, SharÎ al-Bahja, MuÌtaÒar al-MuhimmÁt, al-Nukat ÝalÁ ‘l-ÍÁwÐ wa’l-TanbÐh wa ‘l- MinhÁj, SharÎ Jam al-JawÁmiÝ, etc. He was referred to by al-SuyÙÔÐ as a -imÁm a -ÎÁfiÛ a faqÐh al-uÒÙlÐ. He was appointed Chief Judge of Egypt deputizing for al-JalÁl al-BulqÐnÐ.
He died in 17 ShaÝban 826/1423. See al-SuyÙÔÐ, TH, 543.
1024This name probably points to AbÙ Bakr b. ÝAbd AllÁh b. AyyÙb b. AÎmad al-MalawÐ, who was born in 762/1361 and died in 841/1438 and to whom al-SuyÙÔÐ referred as the ShayÌ Zayn al-DÐn. Al-SuyÙÔÐ, HM, I, 529.
SuyÙÔÐ, when issuing the
fa wÁ
, referred to two works:al-ShÁmil
by Ibn al-ÑabbÁg andal-RisÁla
by Ibn AbÐ Zayd, which he did not list before, as well as to a great number of authorities of various juridical denominations, nineteen of whom, as listed in the table above, had not been dealt with in his QM, JQ and SM.t
t
As far as the relation between the
FatwÁ
and QM, JQ and SM is concerned, it should be pointed out that in hisfatwÁ
al-SuyÙÔÐ states that before deducing a legal opinion on a certain subject matter, aMuf Ð
should be knowledgeable of the opinions of the leading scholars on the same issue.1026l-
1025So far only Brunschwig has referred to it, when dealing with the attitude of Ibn Hazm, al-GazÁlÐ and Ibn Taymiyya towards logic. See Brunschwig, op. cit., p. 176.
1026“…innamÁ waÛÐfatuhÙ an yanÛura fÐ aqwÁl man taqaddamah wa yaÌtÁr mÁ qÁma a dalÐl ÝindahÙ ÝalÁ rajaÎÁtih…” See the FatwÁ, fol. 423a.
