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Recherche INDEX Auteur Motsclés NUMÉROS EN TEXTE INTÉGRAL 22 | 2022 Argumentat

Recherche INDEX Auteur Motsclés NUMÉROS EN TEXTE INTÉGRAL 22 | 2022 Argumentation et philosophie arabe du langage 21 | 2021 L’exercice en art 20 | 2020 Lire 19 | 2019 Dire et vouloir dire dans les arts du langage anciens et tardo antiques 18 | 2018 Usages contemporains de Descartes 17 | 2017 L'événement 16 | 2016 La notion d'Intelligence (nous noein) dans la Grèce antique 15 | 2015 Philosophie et littérature 14 | 2014 Dire et vouloir dire 13 | 2013 Pratiques de l'interprétation 12 | 2012 Un siècle de chimie à l'Académie royale des sciences 11 | 2011 L'instrument de musique 10 | 2010 Penser la fiction 9 | 2009 L'autre Husserl 8 | 2008 Chimie et mécanisme à l'âge classique 7 | 2007 La comédie d'Aristophane et son public 6 | 2006 Science et littérature 5 | 2005 La subjectivité 4 | 2004 Penser le corps 3 | 2003 Figures de l'irrationnel 22 | 2022 Argumentation and Arabic Philosophy of Language Argumentation and Arabic Philosophy of Language AlAshʿarī’s Adab aljadal : A Few Remarks on its Genre L'Adab aljadal d'AlAshʿarī : Quelques remarques sur son genre littéraire Abdessamad Belhaj https://doi.org/10.4000/methodos.8974 Résumé | Index | Plan | Texte | Bibliographie | Notes | Citation | Auteur ENGLISH FRANÇAIS Résumés À ce jour , le genre de l'Adab aljadal d'alAshʿarī (mort en 936 CE) en tant que document de la théorie islamique de l'argumentation reste peu clair . Les chercheurs ont accordé peu d'attention à cet important document conservé dans le Mujarrad maqālāt alAshʿarī d'Ibn Fūrak (mort en 1015 CE). Les chercheurs ne s'accordent pas sur la question de savoir si les principaux éléments constitutifs de l'Adab aljadal d'alAshʿarī sont théologiques ou philosophiques. En me basant sur la terminologie, la procédure et l'objectif des questions et réponses dialectiques dans l'Adab aljadal d'alAshʿarī, je soutiens que ce document emprunte sa méthode à la dialectique juridique. Entrées d’index Motsclés : AlAshʿarī, jadal, dialectique juridique, théologie, philosophie Keywords: Al‐Ashʿarī, jadal, juridical dialectics, theology, philosophy Plan Introduction Miller’s philosophical thesis The theological thesis The juridical thesis Conclusion Texte intégral Signa SEARCH All OpenEdition ☝ ἶ This site uses cookies and gives you control over what you want to activate ✓ OK, accept all ✗ Deny all cookies Personalize Privacy policy 2 | 2002 L'esprit. Mind/Geist 1 | 2001 La philosophie et ses textes TOUS LES NUMÉROS → LA REVUE Projet scientifique Description de la revue Direction de la revue et composition des différents comités Politique de science ouverte Conditions de publication et instructions aux auteurs APPELS À CONTRIBUTION Appels clos Appels en cours INFORMATIONS Contacter la revue Mentions légales et crédits Politiques de publication SUIVEZNOUS LETTRES D’INFORMATION La Lettre d’OpenEdition Revue soutenue par l’Institut des sciences humaines et sociales du CNRS Flux RSS Introduction Miller’s philosophical thesis 1 Ibn Fūrak, Abū Bakr Muḥammad ibn alḤasan (1987), Mujarrad maqālāt alshaykh Abī alḤasan alAshʿar (...) 2 Miller , Larry B. (2020), Islamic Disputation Theory: The Uses & Rules of Argument in Medieval Islam(...) 3 Zahra, Muḥammad Abū (1934), Tārīkh aljadal, Cairo, Dār alFikr al ʿArabī. 4 Muḥammad Salāma ʿAbd alʿAzīz (2002), Majallat aldirāsāt al ʿArabiyya 2, p. 967. 5 Young, Walter E. (2017), The Dialectical Forge: Juridical Disputation and the Evolution of Islamic (...) 6 Belhaj, Abdessamad (2010), Argumentation et dialectique en islam : formes et séquences de la munāẓa (...) AlAshʿarī’s (d. 936 CE) Adab aljadal is one of the earliest sources of Islamic theological and legal argumentation theory. However , modern scholars have paid little attention to this document, which is available to us in the form of a forty page text reworked in Ibn Fūrak’s (d. 1015 CE) Mujarrad maqālāt alAshʿarī. 1 L. B. Miller argues that alAshʿarī's Adab aljadal bears the mark of philosophical influence, and that some of its passages can be traced back to Aristotle’s Posterior Analytics. 2 Conversely, Muḥammad Salāma ʿAbd alʿAzīz (following a long Muslim tradition on the history of jadal) 3 espouses the theological thesis and believes that theological debates within kalām led to the development of the discipline of Islamic disputation (jadal / munāẓara); and in that enterprise, alAshʿarī was decisive. 4 More recently, W. E. Young has made a compelling argument for the priority of juridical dialectics, demonstrating how its practice “forged” both legal theory (uṣūl alfiqh) and subsequent dialectical theory. 5 I have, myself, argued for the central role juridical dialectics played in the history of Islamic disputation theory; 6 and based on the terminology, procedure, and purpose of dialectical questions and answers in alAshʿarī’s Adab aljadal, I maintain, here, that this source owes its structure to juridical dialectics. 1 7 Daniel Gimaret (1985), Arabica 32, p. 201. 8 Daniel Gimaret (1985), Arabica 32, p. 205. I have not conducted a critical study of Mujarrad maqālāt alAshʿarī, and therefore cannot claim its authorship for Ibn Fūrak. For the time being, I will follow Daniel Gimaret who conducted such a study and ascribed authorship to Ibn Fūrak. 7 I will also, at this stage of my analysis, take for granted (as did Gimaret) that Ibn Fūrak in Mujarrad maqālāt alAshʿarī does not quote al Ashʿarī but reworks his teachings; and, as most of the works of alAshʿarī are lost, including those on dialectics, there is no way one can see how faithful Ibn Fūrak was to the terminology and argument theory of alAshʿarī. 8 2 9 Abū Bakr Muḥammad ibn alḤasan Ibn Fūrak (1987), Mujarrad maqālāt, p. 284. 10 Abū Bakr Muḥammad ibn alḤasan Ibn Fūrak (1987), Mujarrad maqālāt, p. 292. 11 Abū Bakr Muḥammad ibn alḤasan Ibn Fūrak (1987), Mujarrad maqālāt, p. 317. It is of crucial importance, though, that the title of chapter 59 of Mujarrad maqālāt alAshʿarī, which launches a series of chapters on dialectics, clearly mentions that Ibn Fūrak intends it as an introduction to his own elaborations on dialectics. 9 Ibn Fūrak thus assumes the responsibility of the content that follows on dialectics in his Mujarrad, although he sometimes attributes to al Ashʿarī certain specific propositions. In chapter 61, Ibn Fūrak says that he aimed at clarifying the theses of alAshʿarī on jadal, its rules and ethics. 10 Then he adds in chapter 64 that what he mentions there, in connection to the ethics of jadal, was obtained from what alAshʿarī indicated (mā dalla ʻalayhi kalām shaykhinā) in a scattered manner in his books, and that he compiled the whole briefly in this chapter . 11 3 12 Daniel Gimaret (1985), Arabica 32, p. 215. 13 Walter E. Young (2017), The Dialectical Forge, p. 15. Thus, Ibn Fūrak did not work from the Adab aljadal and Sharḥ adab aljadal (both attributed to alAshʿarī, but now lost) as Gimaret argues, 12 but from various nonsystematic propositions of alAshʿarī on jadal, loosely formulated and expanded upon. It seems to me that rather than paraphrasing alAshʿarī (as is generally believed) Ibn Fūrak is expanding upon alAshʿarī’s teachings on jadal; and it is therefore more accurate to read Mujarrad maqālāt alAshʿarī (including its dialectical parts) as originating in the late 10th / early 11th century, rather than in the late 9th / early 10th century (if we accept Gimaret’s argument that Ibn Fūrak is the author of Mujarrad). This sets the context of our document almost a century later than the death of Ibn Surayj (d. 918 CE), described by Young as a “founding figure in both uṣūl alfiqh and jadal– theory,” 13 and in the same period in which systematic works of uṣūl and jadal theory simultaneously appeared. 4 14 Larry B. Miller (2020), Islamic Disputation Theory, p. 6. In his seminal work on Islamic disputation theory, L. B. Miller argues that al Ashʿarī’s Islamic jadal has “an Aristotelian flavour,” although he also admits that it maintained an Islamic focus of serving truth, commanding the right, and forbidding the wrong. 14 Miller went further than just ascribing an Aristotelian flavour to alAshʿarī’s Adab aljadal, establishing consistent parallels between passages in this work and the Organon, especially Aristotle’s Posterior analytics. To illustrate the sort of philosophical influence Miller sees in the Adab aljadal, I present two of his examples, which should suffice to do justice to his argument while allowing us to discuss the extent of this debatable influence. 5 Let us begin with the passage on perception in Posterior analytics 99b35, which goes as follows: 6 It is clear , however , that the two passages discuss different matters. Aristotle explains that perception is a connate discriminatory capacity in all animals and that some of them develop memory while others do not. This discussion belongs to Aristotelian physics and explains a principle in epistemology. AlAshʿarī, on the other hand, states that necessary knowledge in intellectual and traditional sciences is the reference in any debate. Thus, alAshʿarī is less preoccupied here with epistemology than with reminding the student of jadal the principle that a debate should have an end, as defined by the foundations of necessary knowledge (sensebased, reasonbased, transmitted and textual knowledge). And this is clearly true of all animals: they have uploads/Philosophie/al-ash-ari-x27-s-adab-al-jadal.pdf