阿西尔丁·阿卜哈里

作品

• 约1250年哲学指南

  分逻辑学、自然学和形而上学三部分的整套哲学手册，大体依循伊本·西那；通过对它的注释，尤其是毛拉·萨德拉的注释，伊本·西那的哲学进入了伊朗、奥斯曼帝国和印度的经学院。

• 约1250年逻辑学导论（伊萨格吉）

  简短的逻辑学入门，以波菲利的《导论》命名：在寥寥数页中讲述五种普遍概念、定义、命题、三段论和各类论证；数百年间它是经学院学生的第一部逻辑课本，被多次注释，1625年出版了拉丁文译本。

立场

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.

生平与背景

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.

其他主要作品

• 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