The Influence of Stoic Logic on Al-Jaṣṣāṣ’s Legal Theory
Every discourse (khib) that comes from God, exalted be He, and the prophet, upon him be peace, cannot be devoid of significance (fā’ida). The meaning (ma’nā) of some (such discourse) is sometimes grasped with the intellect (ma’qūlan) through the utterance (laf). Others signify (yufīd) a judgement (ukm) and a meaning whose explanation (bayān) may come in a second (significant discourse). Of the discourse whose meaning is grasped with the intellect through the utterance some signify by way of indication (min jihat al-dalāla) a meaning for which the utterance is not put (laysa mawdū’an lahu), as when God, exalted be He, says: “And don’t say uf (an expression of anger and displeasure) to them (your parents)” (Q, 17, 23). This signifies two meanings. One is the forbiddance of this ejaculation (qawl) itself. Also it signifies by way of indication the forbiddance of what is above that — shouting at, beating, and killing them (I, 39v).
KeywordsPropositional Logic Legal Theory Proper Part Legal Text Arabic Text
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- 2.Diogenes Laertius, Lives of Eminent Philosophers, tr. R. D. Hicks (London and Cambridge, Massachusetts, 1965), vol. 2, p. 167. Hicks’s translation has been modified slightly. Cf. Sextus Empiricus, Against the Logicians, II, 275–76, tr. R.G. Bury, Loeb Classical Library ( London and Cambridge, Massachusetts, 1967 ).Google Scholar
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