MUQADDIMAH

1) Praise be to Allah, the One Who has indeed revealed the various forms of thought to those who have reason.

2) And the One who removes the veil of ignorance from the sky of the mind.

3) So that the sun of knowledge will rise for them, and they will be able to see every complex issue clearly.

4) We praise Allah, the Exalted, for the blessings of faith and Islam.

5) He is the One who has privileged us with the best of the sent ones and the best of the people who have attained a high rank.

6) That is the Prophet Muhammad, the leader of the people who are followed (obeyed), Arabs, descendants of bani Hashim and chosen people.

7) May Allah swt always bestow more mercy on him as long as the mind remains engaged in exploring the complex issues of meanings that are as vast as the ocean.

8) And (may Allah swt also bestow more mercy) on his family and companions, the owners of guidance. They are the ones who are likened to stars in providing guidance.

DEFINITION OF MANTIQ

1) After reciting the basmalah, hamdalah, salawat and salam, the position of the science of mantiq for the heart is comparable to that of nahwu for the tongue.

2) This science protects the mind from unintentional mistakes and unlocks complex understanding.

3) So take some rules from the basics of the science of Mantiq, which can gather some of the rules from the branches of knowledge.

4) I call this work Sulam Munawrag (a ladder adorned with ornaments), by which I will reach the sky-high knowledge of logic.

5) And to Allah alone, I hope that this book will be a work that is purely for the sake of Allah, and that its benefits will not be diminished in the least.

6) I hope that this book will be useful for beginners who are just learning the science of logic, so that they will be guided to the books that are more extensive.

RULING ON STUDYING MANTIQ

1) There are three scholarly opinions concerning the ruling on whether it is permissible to study mantiq.

2) Ibn Sholah and An-Nawawi are both of the view that it is haraam, and a group of scholars are of the view that it is better to know the science of mantiq.

3) According to the most common and correct opinion, it is permissible for the one who has a perfect intellect.

4 And also a person who is always accustomed to practicing the contents of As-Sunnah and Al-Our’an, so that with this one gets guidance to get the truth.

KINDS OF KNOWLEDGE

1) Finding the meaning of the mufrad is known as tashawwur, while finding the nisbat (attribution) of the ruling is called tashdiq.

2) Give precedence to the first part (tashawwur) when placing it, because the first part takes precedence in a tabiaf (natural) way.

3) The knowledge of nadhari is knowledge that requires wishful thinking (thinking) and the opposite is clear knowledge of dharury.

4) The thing that is used to lead to tashawwur is called “gaul shaykh”, so really look for it.

5) That which leads to tashdig is known among the scholars as “hujjah”.

DILALAH WADHIYAH

1) A clue in the form of a word (word/sound) to the meaning that corresponds to that word, so the scholars of Mantiq call it the name dilalah muthabaqah.

2) Guidance on some of the meanings of the words is called dilalah tadzhammun, and guidance on what is common (closely related) is called dilalah iltizam, if common is determined by means of the intellect.

DISCUSSION OF LAFADZ

1) The words that are used (musta’mal) when encountered, some are in the form of a composition (murakab) and some are singular (mufrad),

2) The first (murakab) is a phrase whose constituent parts indicate part of its meaning. This definition is the opposite of the definition of the mufrad lafadz that accompanies it.

3) And the lafadz, I mean the mufrad, when found is divided into two types, namely kulliy and juz’iy.

4) A phrase that implies isytirak (similarity between individual meanings) is called kulliy, such as the phrase (lion). The opposite is juz’iy.

5) Classify the first word (kulliy) under dzat if it is included in dzat (the essence of something). Or classify it as ‘aridz (attributes) when it comes out ofzat.

KULLIYAT

1) There are no less than five kinds of kulliy words: type, fashal, irdhz, nau, and khas,

2) As for the first (type), there are no more than three divisions, namely parib (near), ba’id (far) and wasath (middle).

THE RELATIONSHIP OF THE WORD TO THE MEANING

1) There are no less than five kinds of connection between the words and their meanings.

2) Tawathu, tashakuk, takhaluf, isytirak, and the opposite of isytira, taraduf,

THALAB AND KHABAR

1) A phrase may sometimes indicate a demand or a report. The first of these (Hala) is of three types, as will be explained below.

2) It is amr when it is accompanied by a high-pitched demand, and its opposite is du’a. And at the same level, it is called iltimas.

KULL, KULLIYYAH, JUZ, JUZ’IYYAH

1) Kull is our judgment on a collection of individuals, such as in the hadith “none of this happened”.

2) And if what is being ruled upon is every individual then the ruling is known as kulliyah.

3) And the ruling on some individuals is called juz’iyyah and the definition of juz is clear.

MUARRIFAT

1) Mu’arrif (definition) is divided into three, namely Had, Rasim and Lafdzi which are known.

2) Had tam (perfect) is realized by using the garib and fashl garib types. And Rasm tam is realized by using the type of garib and khash (special nature) together

3) And Had naqish (imperfect) is realized by using fashl garib only, or fashl garib together with ba’id types, not with garib types.

4) Rasm naqish is realized by using kliash only, or (khash) together with a related type of ba’id.

5) As for mu’arrif, which is known among the scholars of Mantiq as “ta’rif lafdzi”, it means replacing a lafadz with a Jain lafadz that is similar and more popular.

TERMS OF MUARRIF

1) The requirement of every fa’rif is that it must be muttharid mun’akis and dhahir, not something that is far from the understanding of the heart.

2) It should not be something that is ambiguous, and it should not be a word that is made majaz without an indicator that is used to protect the meaning (from other than what is intended).

3) And the ta’rif is not related to something that can be known through the medium of the thing being defined. And it does not use the word musitarak apart from the garinah.

4) According to the scholars of Mantiq, one of the things that is rejected is the inclusion of rulings in some rasm.

5) It is not permissible to mention the word or in the hadith, and it is permissible in the rasm, so understand what they narrated.

QODLIYYAH

1) A phrase that by itself (dzatiyah) allows it to be true (and false) is known among the scholars of Mantiq as gadhiyah and khabar.

2) Then according to them, gadhiyah has two divisions: namely gadhiyah syarthiyah and gadhiyah harnliyah. And the second gadhiyah (hamliyah)…

3) …divided into gadhiyah kulliyah and gadhiyah syakhshiyah. And the first (kulliyah) is sometimes musauwwar and sometimes muhrnal,

SUR/KUANTOR

1) Sur is known to be sometimes kulliy and sometimes juz’iy. And the division of sur is fourfold, in each position the sur applies.

2) Sometimes it uses the words or or with and or words that are clearly similar.

QADIYYAH HAMLIYYAH

1) And all of the above gadhiyah (syakhshiyah, kulliyah musawuwar kulli, kulliyah musawwar juz’iy and muhmalah) are sometimes mujab (positive sentence) and salibah (negative sentence). Therefore, the gadhiyah harnliyah is again eight kinds.

2) The first half of the gadhiyah hamliyah is called mawdhu’ and the last half is called mahmul. And (both) are equally accompanying.

QODIYYAH SYARTHIYYAH

1) If in a gadhiyah what is being judged is the element of connection (one side of the gadhiyah with the other), then the gadhiyah is called a syarthiyyah. And this sharthiyyah gadhiyah is divided…

2) …also into gadhiyah sharthiyah muttashilah. And the equivalent is the gadhiyah syarthiyah munfashilah.

3) The two constituent parts (juz) of the two gadhiyahs are mugaddam and tily. The explanation of the gadhiyah muttashilah is….

4) …a gadhiyah that stipulates the simultaneity between the two parts (juz) that make up the gadhiyah. And without lying, gadhiyah munfashilah is….

5) … the gadhiyah that establishes mutual negation between mugaddam and tily. There are three divisions of gadhiyah munfashilah, so it is good to know them.

6) They are mini’u jam’in (preventing gathering), miani’u khulwin (preventing absence), mini’u jam’in wa khulwin (preventing gathering and absence). The third type is the real one and is more specific, so know it!

TANAQUDH

1) Tanaqudh (opposition) is the difference between two gadhiyahs in terms of kaif (positive-negative) and the truth of one of them (and the falsehood of the other) is the thing that is followed.

2) If the gadhiyah is in the form of a syakhshiyah or muhmalah, then the contradiction in terms of the kaif is that you change the kaif of the gadhiyah.

3) If the gadhiyah is restricted by a siir, then the counteraction is by using the opposite of the stir gadhiyah.

4) And if the gadhiyah is in the form of mujabah kulliyah, then the counter is salibah juz’iyah.

5) Then if it is in the form of salibah kulliyah, then the resistance is mujabah juz tyah.

AKS MUSTAWI

1) ‘Aks mustawi is the turning over of two juz gadhiyahs with the truth and kaifiyah (ijab-salb) intact.

2) The kamm (kulliyahjuz’iyyah) remains, unless the kamm is mujabah kuliyyah, then the Mantiqists replace it with mujabah juz’iyyah.

3) “Aks mustawi is the prevalence in (every gadhiyah), other than the form in which the two lower things (juz’iyyah and salibah) are collected, so be fair in everything.

4) And the equivalent of the form in which two lesser things are included is muhmalah salibah, because this form has the same meaning as juz’iyyah salibah.

5) ‘Aks in terms of terms is found in the fhab’iy (characteristic) order and ‘aks is not found in the wadl’iy (mention of the speaker) order.

QIYAS

1) A qiyas is an utterance or thought that is composed in a certain form from some gadhiyah and with its founder (dzatiyah) establishes another utterance.

2) There are two kinds of qiyas according to the fuqaha’. One of them is called igtirari.

3) (Qiyas igtirani) is a giyas that points to the natijah (conclusion) with its meaning. And igtirani giyas are specific only in gadhiyah harliyah.

4) If you want to arrange giyas, then arrange the preambles as required.

5) Sort out some of the preambles and study the sound ones and the invalid ones by doing experiments.

6) Because the prevalence (conclusion) of some preambles will appear according to their preambles.

CONDITIONS OF IQTIRANI QIYAS

1) A mukaddimah that is shughra from several existing mukaddimahs, then its had ashghar must be contained in the understanding of the had awsath of the kubra mukaddimah.

2) The mukaddimah that has had ashghar is the shughra of the two. While the one that has had akbar is the one called kubra of the two.

3) Thus, had ashghar is included in the understanding of had akbar (because it is included in its awsath). And the wasath (awsath) is then abandoned when deriving the natijah.

SYAKL

1) Syakl according to the Mantiqists is pronounced over a form that results from the arrangement of two gadhiyah giyas…

2) …without considering any sirs. Because if some shirs are considered, then the form is identified (called) by the name dharb.

3) In some preambles (two preambles) there are various syakls which are only four in number, according to the had wasatli.

4) Making had wasath mahmul in the shughira mukaddimah and mawdhu’ in the kubra mukaddimah is called the first syakl. And this can be understood.

5) Making had wasath an inahmul in both preambles is called the second syakl. And making had wasath a mawdhu’ in both preambles is called the third syakl.

6) The fourth form of syakl is the opposite of the first syakl. And the rank of perfection of the syakl is according to this order.

7) If one moves away from this order (there is a repetition of had wasath), then the giyas will be out of order….

SYAKL REQUIREMENTS

1) ….. Then discussing the first syakl…

2) …then the condition is that the shughra preamble must be mujabah and the kubra preamble is known to be kulliyah.

3) And the second syakl, the conditions are that the two mukaddimahs are different in terms of their kaif (ijab and salb) and the kubra mukaddimah must be kuliyyah.

4) The third syakl is that the ijab in the shughra mukaddimah and it is known that one of the two mukaddimahs must be kuliyyah.

5) The fourth syakl (required) is that two inferior things (juz’iyyah and salibah) do not come together, except in one form, so in this form it is clear that two inferior things have come together.

6) (The one form above) is the shughra preamble of mujabahjuz’iyyah, and the kubra preamble of salibah-kuliyyah.

7) So what triggers the natijah of the first syakl are four kinds of dharb, like the second syakl. Then from the third syak! there are six kinds of dharb.

8) The fourth syakl gives rise to five kinds of dharb. And other than what I have mentioned, it cannot trigger the natijah.

NATIJAH

1) The dharbs that trigger the natijah of the firstyakl are four, take them in order.

2) The mukaddimah shughra kuliyyah mujabah, then the mukaddimah kubra kuliyyah mujabah, will trigger the natijah kuliyyah mujabah. If (the mukaddimah shughra kuliyyah mujabah) is accompanied by the mukaddimah kubra kuliyyah salibah, then kuliyyah salibah is suitable to be the natijah.

3) The mukaddimah shughra juz’iyyah mujabah, then the mukaddimah kubra kuliyyah mujabah, will trigger the natijah of juz’iyyah mujabah, and the mukaddimah shughra juz’iyyah mujabah, then the mukaddimah kubra kuliyyah salibah, will trigger the natijah of juz tyyah salibah.

4) The second syakl (dharb that can trigger the natijah) is also fourfold. The mukaddimah shughra kuliyyah mujabah, then the mukaddimah kubra kuliyyah salibah, or vice versa (the mukaddimah shughra kuliyyah salibah, then the mukaddimah kubra kuliyyah mujabah), then (both) will trigger the natijah of kuliyyah salibah. So think about it!

5) Mukaddimah shughra juz’iyyah mujabah, then mukaddimah kubra kuliyyah salibah, and mukaddimah shughra juz’iyyah salibah, then mukaddimah kubra kuliyyah mujabah, then for both juz’iyyah salibah will be the natijah. So be the one who tries to understand!

6) The third syakl (dharb that can trigger the natijah) is sixfold. That is, the mukaddimah shughra kuliyyah mujabah, then the mukaddimah kubra kuliyyah mujabah, and the mukaddimah shughra juz’iyyah mujabah, then the mukaddimah kubra kuliyyah mujabah, and vice versa (mukaddimah shughra kuliyyah mujabah, then the mukaddimah kubra juz’iyyah mujabah) then say that (all three) will trigger the natijah juz Tyyal mujabah.

7) The mukaddimah shughra kuliyyah mujabah, then the mukaddimah kubra kuliyyah salibah, and the mukaddimah shughra juz’iyyah mujabah, then the mukaddimah kubra kuliyyah salibah, and the mukaddimah shughra kuliyyah mujabah, followed by the mukaddimah kubra juz’iyyah salibah, then the natijah (of the three) is juz’iyyah salibah. So follow it!

8) The fourth syakl (dharb that can trigger the natijah) is fivefold. That is, mukaddimah shughra kuliyyah mujabah, then mukaddimah kubra kuliyyah mujabah, and mukaddimah shughra kuliyyah mujabah, then mukaddimah kubra juz’iyyah mujabah, so the natijah (of both) is juz’iyyah mujabah. And do not stop!

9) Mukaddimah shughra kuliyyah salibah, then mukaddimah kubra kuliyyah mujabah, and vice versa (mukaddimah shughra kuliyyah mujabah, then mukaddimah kubra kuliyyah salibah), then juz’iyyah salibah is the natijah. Then the mukaddimah shughra juz’iyyah mujabah, then the mukaddimah kubra kuliyyah salibah, then the natijah is juz’iyyah salibah. So really understand and get it!

RULES OF NATIJAH

1) The natijah always follows the lesser of the several preambles. This is well known.

2) Some of these syakls are specific to the gadhiyah hamliyah, and not to the gadhiyah syarthiyyah.

3) The omission in some of the preambles or natijahs is present, because (the omitted part) is already known.

4) The preambles must be to the point of dharuri (certainty and acceptability). Otherwise, the cycle and tasalsul will remain.

QIYAS ISTISNA’I

1) And some giyas are called istitsna’i, and are also known as sharthi with no doubt.

2) Istitsna’i is a giyas that indicates the natijah or its opposite in reality, not in meaning.

3) If the gadhiyah of sharthiyyah is muttashil, then the ithat-an mugaddam (on the gadhiyah of istitsna’iyyah) will trigger the natijah of itbat-an taly.

4) And the nafi-an taly (in gadhiyah istitsna’iyyali) will establish the natijah of pe-nafi-an mugaddami. And it does not necessarily follow that the natijah can be derived from the opposite of the two, for obvious reasons.

NATIJAH IN QODIYAH MUNFASILAH

1) If the gadhiyah sharthiyyah is munfashil, then the attribution of one side of the gadhiyah will trigger the natijah of nafi-an of the other side. And vice versa.

2) This rule applies to the most specific gadhiyah munfashil. Then if the gadhiyah munfashil is in the form of mani’u jam’in, then by z-itsbat-ing one side one can find out….

3) ….pe-ngfi-an the other side, not the other way around. And if it is in the form of mani’u rafin (khulwin), then this is the opposite of the rule (for mani’u jam’in).

LAWAHIQUL QIYAS

1) From the gias, there are what the scholars of Mantiq call murakkab giyas, because they are composed of several hujjali (giyas).

2) So really arrange these giyas, if you want to know them. And make the natijah therein, the preamble (shughra)…

3) …where from the arrangement of this preamble with other preambles will automatically produce the natijah, and so on.

4) Muttashil (maushul) natijahs are murakkab giyas that contain (mention) several natijahs. Or (its opposite) is a mafshul natijah. And each of them serves the same purpose.

ISTIQRA’ AND TAMSTIL

1) When a juz’iy matter is used as an argument for a kully matter, this is known as istigra’ according to the Mantiqists.

2) And the opposite of istigra’ is called giyas manthigi, which is the giyas I mentioned earlier. So state the difference!

3) If a juz’iy matter is ruled upon in the same way as another juz’iy matter because there is a point of similarity, then it is used as an example.

4) The oiyas of istigra’ and tamthil do not have the effect of making a ruling from a proof gath’i (certain).

HUJJAH

1) Hujjah can be both nagliyyah and ‘agliyyah, and there are five distinct types of ‘agliyyah hujjah.

2) Khithabah, Shi’ir, Burlian, jadal, and the fifth is safsatah. Then you will get your wish.

LEVELS OF HUJJAH

1) The strongest proof is burhan. It is a giyas composed of several preambles that are accompanied by yagin (conviction).

2) It is made up of awwaliyyat, musyahadat, mujarrabat, mutawattirat….

3) …. hadasiyyat, and mahsusat. That is the collection of the confident preamble.

4 And about showing it (belief and conjecture) in the preamble, over (belief and conjecture) in the natijah, there is a difference of opinion….

5) (The first opinion) is ‘agli, or (second) ‘adiy, or (third) or (fourth) wajib. And it can be said that the first opinion is the one that is confirmed.

FAULTY ARGUMENTS

1) Burhan errors, if they are encountered, sometimes occur in the madah (structure) or in the shurah (form). First part….

2) … Sometimes it is on the side of the words, such as isytirak (alliance of meanings), or such as making a word that is different in meaning (tabayun) equal to a word that is similar (muradif) in terms of its derivation.

3) And in terms of meaning, because of the similarity of gadliyahs that contain lies with gadliyahs that are true. So understand the language of the words.

4) Such as making ‘aradli like dzati. Or making the natijah equal to one of its several preambles.

5) And ruling on types with the ruling of nau’. And making other than gath’i like gath’i.

6) The second mistake (shurah/form) is something like leaving out some of the syakls from the giyas. And leaving out conditions in the determination of the natijah, which completes the error of shurah.

CONCLUSION

1) This concluding chapter is the completion of the intended purpose of the praiseworthy foundations of manthig.

2) I have completed, by praising the Lord of the Dawn, what I wanted from the branch of manthig.

3) Which has been composed by a servant who is lowly, and in desperate need of the mercy of the Giver of Favors, the Great and Almighty.

4) One from the region of Akhdhar, who worships Allah the Merciful, and expects from his Lord the Bestower of Favors…

5) ..forgiveness that removes all sins and opens the coverings of the heart,

6) And (expecting) Him to reward me with a high paradise. For Allah swt is the Most Noble Giver of Grace,

7) Be, O my brother, one who makes it easy for the mubtadi’ (beginner), And be one who expects good in correcting wrong.

8) Correct mistakes through analysis, and if it is only a glance, then do not change it.

9) Because it has been explained that many people have been found to falsify true statements because of their poor understanding.

1) Say to those who are unjust to my cause, ‘defense is a right that is obligatory for beginners’.

2) And for children after the age of twenty-one, there is an acceptable and well-regarded excuse.

3) Especially (for someone of that age) who lived in the tenth century Hijri, which was characterized by ignorance, corruption and much fitnah.

4) And it was at the beginning of Muharram that this verse with the name of Rajaz was composed.

5) In the year forty-one, after the year nine hundred.

6) Then peace and blessings be upon Rasulillah, the best of those who guide.

7) To his family and trusted companions, who always walk on the path of salvation.

8) As long as the noonday sun travels through a cluster of stars, and as long as the shining full moon rises in the darkness.