The science of mantiq (logic) emerged and developed for the first time in the country of Greek jewelry spearheaded by Aristotle. For the Greeks, and even nations around the world, Aristotle was an icon of rationality He was the founder of the way of thinking arranged in premises and then drawn a conclusion (natijah be What Aristotle did is called mantiq (logic) Newly around the 2nd century AD Arabs adopted it and limited to the language facet of kalam and linked it to the true meaning used in Greek when History records, many of Aristotle's works have been translated into various languages such as Syria, Arabia, Persia and India, it is no wonder that Aristotle's method of 'excited' pervades almost every branch of science.
In the flash of history, the development of mantiq began with the translation of 'gede-gedean' initiated by the Khalifah Al-Ma'mun (the period of translation of the work of Greek thinkers beginning at the time of the Caliph al-Mansur) of the Abbasid dynasty. At that time, Al-Ma'mun dreamed of meeting with Aristotle. Their conversation leads that the source of truth is common sense. Immediately Al-Ma'mun sent a delegation to Rome to study the science of much developed and stored and then translated into Arabic. The Arabic-adopted Arabic sciences are classified by Khawarizmi in nine branches of science, and the mantics are one of them.
During the time of the transfer of the Madrasah of Alexandria to Syria, order and compilation made logic as a guide and basic science in the field of astronomy, medicine and kalam thriving in Arabia around the IX-XI century AD Islamic scholars began to be proactive in developing science that breathed science, including Ibn Sina 1037 AD),a Muslim philosopher who was also a physician and Abu Bakr who started the bookkeeping of medicine and pharmacy.
Ibn Rushd (1198 AD) then took part in collaborating Aristotelian logic with Islamic science including philosophy and nahwu. Al-Ghazali also began to collaborate logic to theology in the later period of translators that Ibn 760 books of logic. He has translated three Aristotle namely, Categoriic, Pario Hermenais, Analytica, and Eisagoge by Porphyry. Hunain bin Ishaq, one of the linguists, also translated various Greek disciplines into Arabic. Even Ishaq also translate from Syriac. Organon is the first book translated into Arab rawal from medical science, astronomy and chemistry, Al-Kindi began to venture to translate Greek philosophy which at the same time began to berdialektika and affect other Islamic disciplines, including nahwu. Mantik in this case is used as a formula of methods in the grammatical grammatical decision of language, moreover in terms of the logic.
Basically Aristotelian logic has lived in Arab culture for about a half century. Rejection of philosophy including new Greek logic occurred during the 4th century Hebrew Imam al-Ash'ari. According to some authors, the real rejection occurred only in the time of al-Ghazali who wrote his book Tahafut al-Falasifah in the second half of the fifth century Hijri.
The rejection is based on theological considerations. But there are positive factors that exist in the Greek logic that can be accepted in the Islamic world, including the accuracy of logic and mathematical civilization that gives outstanding contribution in accuracy and consequently, the philosopher of a Muslim theologian believes in the divinity of truth even to enter logical territory, because, Islam (metaphysics).
The admiration of the logic of retaining only recognizes the facet of intuition and feeling in mantics in aqidah, then begins to use al-Ghazali to strengthen the joints of Islamic creed as mentioned in his book, Al-Munqidz min al-Dhalal. the shaking of the clerics The journey of the Arabic mantik is experiencing little to no classic.
Denial and refutation of al-Kindi at that time can not avoided. Because they think studying philosophy as well as learning something that is misleading Criticism and rejection of mantic begins when Al Mutawakkil begins to occupy the Abbasid Caliphate (846 M / 232 H) The greatest opponents of Greek thought are the Ash'ariite theologians especially Al-Ghazali (1059-1111 M).
The resistance extends from the east to the west. But western Islam is more influenced by this because of the Maliki mavicitas. Mantik and philosophy continue to be criticized by doktrih to salafan, until finally came ibnu Rusyd a great thinker of Islam who dare to fight the mainstream with his book Tahafut al-Tahafut. Nevertheless, the resistance continued even to its peak in the 13th and 14th centuries AD Especially after the killing of Muslim philosophers. Sahruwardi at the end of the twelfth century AD, two opponents of the naimiyah came to boycott the books of philosophy and mantics, and cast a pagan title against Ibn Sina in his tribe Majmu'ah Rasa il al-Kubra "(Cairo publication).
At the time of the god, the erosion of the mantik began to be seen. Appears later, the 14th century AD imam Al-Dzahabi who also took the fight against the Greek afat and mantik journey. Things like that which is done ulam salaf to stem the defamation in the pentakwilan sacred texts al-Qur Hadist.
At the practical level, the origin of the inclusion of mantics into the Arab world ui the path of medicine, and ends when it reaches the peak of its relation kalam science by Ghazali (al-Igtishad fi al I'tiqad). According to Ibn Taimi, the first Muslim scholar who spoke a lot of logic and connected it with other Islamic knowledge is al-Ghazali, it is no wonder that when entering the 10th century AD, the mantik was not in its former form (ala Greek), but began to infiltrated the value - Islamic values. The dialectic of mantic with other Islamic disciplines is increasingly visible, even when nahwu is said to be 'language mantic', the mantic as well as 'the language' of reason. after the collapse of Baghdad in the 11th century AD, Andalusia was made the center of the second civilization of civilization.
Similarly, what happens in mantik, the end of Madrasah Bagdad makes mantik more mature, meaning that is used when it is no longer the method of Aristotle, but the special dictation of Ibn Sina. Seen from the following centuries around the 13th and 14th centuries, Ibn Sina's works are more grounded than Aristotle's work. On the other hand, around 970-1030 AD appeared the Ikhawan al-Shafa congregation with its largest base in Basrah. In logic, they follow Aristotle's method but rather tend to Neoplatonism, especially in the sense of pitagoras. Many of the earliest books have been produced by their predecessors, especially al-Farabi in collaborating Greek mantics with Arabic Islamic thought The mantic journey began to spread in Andalusia and Persia from the 12th century to the 13th century AD with new styles beginning to be liberated from philosophy. When the mantic is considered only required in philosophy, Al Ghazali gives a new innovation that is bringing the mantik slowly enter the region kalam, nahwu, fiqh, ushul fiqh and social sciences. Because logic is an intermediary in all things, not just theological and philosophical problems. That day Al-Ghazali legitimized the Muslims to study logic in his capacity as a communal obligation (fardhu kifayah). Moreover, Ibn Rushd's luminary books and Fakhruddin al-Razi's work became an important guide in the study of mantics as well as a reference for Muslim scholars of this century.