असीरुद्दीन अबहरी

कृतियाँ

• लगभग 1250दर्शन-मार्गदर्शक

  तीन भागों – तर्क, भौतिकी और तत्त्वमीमांसा – में पूरे दर्शन की पुस्तिका, जो अधिकतर इब्न सीना का अनुसरण करती है; इसकी टीकाओं, विशेषकर मुल्ला सदरा की टीका, के माध्यम से इब्न सीना का दर्शन ईरान, उस्मानी साम्राज्य और भारत के मदरसों तक पहुँचा।

• लगभग 1250तर्कशास्त्र की भूमिका (इसाग़ूजी)

  तर्कशास्त्र की छोटी भूमिका, जिसका नाम पोर्फ़िरी की इसागोगे पर रखा गया: कुछ पृष्ठों में पाँच सामान्य पद, परिभाषा, प्रतिज्ञप्तियाँ, न्यायवाक्य और तर्क के प्रकार; सदियों तक यह मदरसा-छात्रों का पहला तर्क-पाठ रही, इस पर बार-बार टीकाएँ लिखी गईं और 1625 में इसका लातिनी अनुवाद छपा।

मत

Al-Abhari is on the map as one of the logicians through whom Ibn Sina’s philosophy became the curriculum of the madrasas. His short Isagoge – named after Porphyry’s introduction, but covering the whole of logic in a few pages – was for centuries the first logic text that students read, from the Ottoman lands to India, and his Guide to Philosophy (Hidāyat al-ḥikma) presented logic, physics and metaphysics in one handbook whose metaphysics follows Ibn Sina closely. In his longer works on logic he belonged to the thirteenth-century logicians who revised Ibn Sina. Examining Afdal al-Din al-Khunaji’s reading of propositions according to the essence of their subject, he showed that it would make all universal propositions false and all particular ones true; he therefore restricted that reading to what is possible and added the “mental proposition”, whose subject exists in the mind. Unlike Ibn Sina, he admitted that impossible things can exist in the mind. Al-Katibi and many later logicians adopted this framework. Nasir al-Din al-Tusi answered al-Abhari’s logic in a systematic critique, Adjusting the Standard (Taʿdīl al-miʿyār), one of the main confrontations between defenders of Ibn Sina’s logic and its revisers. Al-Abhari also took up Suhrawardi’s criticism of the distinction between essence and existence. Through the commentaries on his Guide to Philosophy his influence lasted into modern times: Mulla Sadra’s commentary became, in Sajjad Rizvi’s words, the cornerstone of the rationalist curriculum of the Indian madrasa from the eighteenth century.

जीवन और संदर्भ

Athir al-Din al-Mufaddal ibn ʿUmar al-Abhari was born in Abhar, a small town between Qazvin and Zanjan in north-western Iran; his year of birth is unknown, and Wikidata gives 1194. Later reports make him a student of Fakhr al-Din al-Razi, but modern scholars doubt that the two ever met. When the Mongols overran the Khwarazmian empire he moved west: by 1228 he was in Erbil, and he studied in Damascus and in Mosul, where he learned mathematics and astronomy from Kamal al-Din ibn Yunus. He taught logic, philosophy and astronomy; among his students were the logician Najm al-Din al-Katibi, the cosmographer Zakariya al-Qazwini and the biographer Ibn Khallikan. Besides his works on logic and philosophy he wrote on astronomy and on Euclid, including an attempt to prove the parallel postulate. He died between 1262 and 1265, according to most accounts in Mosul.

अन्य प्रमुख कृतियाँ

• Introduction to Logic (Īsāghūjī)
• Guide to Philosophy (Hidāyat al-ḥikma)
• Tanzīl al-afkār fī taʿdīl al-asrār, on logic (criticised by Nasir al-Din al-Tusi)
• Kashf al-ḥaqāʾiq fī taḥrīr al-daqāʾiq, on logic, physics and metaphysics
• Treatises on astronomy and on Euclid