Özet:

Aristotelian logic, after being translated into Arabic, occupied a notable position in the Islamic world with the contributions of philosophers. Unlike the philosophers, it was ignored for a long time as a foreign element by those interested in Islamic sciences. It can be said that the first serious awareness of logic among those interested in Islamic sciences came from the Andalusian thinker Ibn Hazm. He saw Aristotle's logic as a method by which all knowledge gains a system. However, in the process that came to him, he found the approaches to logic inadequate and flawed for various reasons. This form of logic, which Ibn Hazm saw as problematic, was not in a position to be used by religious scholars and the public. For this reason, he tried to rewrite Aristotle's logic in a religious language that everyone could understand and with legal examples. In this sense, his effort has been to present Aristotle's logic in a way that religious consciousness feels affinity, rather than revealing new things in the name of logic. In this study, Ibn Hazm’s thoughts on logic are examined and evaluated. First of all, his general approach to logic is presented under the title of philosophy of logic. In this context, although Ibn Hazm makes use of the logic texts of Islamic philosophers, she tries to think about logic directly through Aristotle's texts. Hence, Ibn Hazm like Aristotle, considers logic as a methodology. For this reason, it has no other function other than benefiting other sciences. The purpose of logic is to protect people from error and to ensure that their knowledge is demonstrative. One of the most striking issues in Ibn Hazm's logic is his attempt to prove that logic is also a necessary method for religious sciences. For this reason, he first tries to explain that there is no religious conflict on the contrary, logic is necessary for Islamic sciences like all kinds of knowledge. Like every scientist, those interested in religious sciences must know logic. Otherwise, it will not be possible for Islamic scholars to understand the Qur'an and the words of the Prophet correctly. For this reason, the fatwas of scholars who deduce from the two main sources of Islam cannot be trusted without having knowledge of logic. Ibn Hazm, who thinks about logic in this way, thus provides a religious legitimacy to logic and opens a social place. Along with religious legitimacy at the intellectual level, a language familiar to the religious segment is also built in the presentation of logic. This approach, which we refer to as the language of religion, has manifested itself in the way of solving, presenting and exemplifying religious issues with the principles, concepts and methods of logic. In this context, it is noteworthy that especially legal examples are used. Some of the religious examples and problems that Ibn Hazm used extensively are discussed and evaluated in this study. The logic of division, the examples of proposition types, religious equivalents of modalities, impossibility theory, condition of unity of subject, forms of comparison and reference fallacy. In the division of beings, beings such as jinn, angels and servants in heaven, who do not exist in the material world but are believed, are also taken into account. Examples of the types of proposition such as positive, negative, conditional, discrete are chosen from religious subjects. A kind of religious modalities are created by giving the religious obligations fard, permissible and ḥarām in response to the obligatory, possible and impossible modalities. While forming the types of the theory of impossibility, a classification and explanation is developed by taking into account the miracles of the Prophets and the Essence of Allah. One of the conditions of the contradiction between the two propositions is the unity of the subject. Because of this logical rule being ignored, Ibn Hazm subjects the conflict between Mu‘tazila and Ahl al-Sunnah to logical analysis. The figures and modes of syllogism are also presented entirely from legal examples. It is concluded that many scholars have made mistakes due to the lack of information about the logical dimension of the letter "attribution" in the mutashābih issue. Thus, regarding these thoughts, Ibn Hazm both builds a religious legitimacy ground for the science of logic and tries to show how functional logic is for religious sciences.

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