Manṭiq Sādhaj and Manṭiq Mamzūj in the Farangī Maḥall Tradition: Their Distinction & the Primers of Mīr Sayyid
Tragedy of Our Times; The Loss of Universal Language
One of the tragedies of our time is the loss of those disciplines upon which the acquisition of most other fields of knowledge depends. Language is the means of our communication, and when we cannot understand another’s language, we are unable to fully grasp their message. The scholars of various sciences not only expressed themselves through the terminologies of their respective fields but also spoke the languages of logic and dialectics. No gloss, commentary, or book at an intermediate or advanced level is free from being steeped in these two languages. Traditionally, it was not possible to progress through the curriculum without mastering them both.
But why did scholars speak in this way? You may ask. There are a number of reasons for this, but at its most fundamental level, the purpose of logic is to identify the errors that can arise in the ordering of intellectual inquiry. Moreover, this science teaches us how to define terms precisely, how to acquire new knowledge methodically, and how to construct arguments that adhere to the principles of sound reasoning.
Whether you study advanced works of fiqh, Arabic rhetoric, or kalām, you will find the language of logic consistently applied at the highest levels.
Introducing the Fann of Manṭiq Sādhaj (Simple Logic)
One may concede, then, that a student of knowledge will require a well-rounded understanding of logic, and just as there are three or four standard text books devoted to other subjects, so too should there be for logic. However, the incorporation of eight or nine books in the Farangī Maḥall tradition of the Dars-i Niẓāmī reflects a bias toward the rational sciences (‘aqliyyāt) and is by no means necessary.
The response to this is that the claim of incorporating nine books on logic is far from accurate. The only works included by Mullā Niẓām al-Dīn al-Sihālawī in the curriculum to convey the essential objectives of logic were as follows:
Ṣughrā & Kubrā by Mīr Sayyid al-Jurjānī
Sharḥ Tahdhīb al-Manṭiq by Mullā Yazdī and ʿAllāmah Taftāzānī, respectively
Sharḥ Shamsiyyah (also known as al-Quṭbī) along with Mīr Quṭbī, authored by Imām al-Kātibī, Imām Quṭb al-Dīn al-Rāzī, and Mīr Sayyid al-Jurjānī, respectively.
Earlier on, Qāla Aqūlu, which served as a commentary on Isāghūjī, was introduced to students between Kubrā and Sharḥ al-Tahdhīb as a bridge to support the development of student qabīliyyah (intellectual capacity). This was later replaced by Mirqāt of ʿAllāmah Faḍl-i Imām Khairābādī. Replacements in the early part of the curriculum were not categorically rejected, provided that the new text preserved the aghrāḍ (objectives) of the curriculum and the purpose of the original work, while offering additional benefits.
The study of these curricular texts, as well as the works themselves, falls under the fann termed Manṭiq Sādhaj (سَاذَج: an analogical usage by parallel with tasawwur sādhaj), or simple logic. This refers to the study of the maqāṣid (objectives) of logic as a science, like any other discipline in the curriculum. The method of teaching each book varied, and these approaches, transmitted through the South Asian Farangī Maḥall tradition, have been preserved to this day by some experts of the Dars-i Niẓāmī curriculum.
The Fann of Manṭiq Mamzūj (Mixed Logic) & It’s Contrast with Manṭiq Sādhaj
Beyond the study of Manṭiq Sādhaj comes the study of what is often referred to as the ma‘qūlāt, and in particular, Manṭiq Mamzūj, or mixed logic. Although the works in this fann are also classified as textbooks of logic, the discussions they contain are far more diverse.
Logic was an instrumental science; its acquisition early on by the scholars was primarily for the purposes of rational theology. Consequently, this science developed Ẓimnan (incidentally). Within Manṭiq Mamzūj, one mainly finds issues pertaining to rational theology presented under the framework of qawā‘id manṭiqiyyah (logical principles).
In this fann (science), scholars of the Farangī Maḥall and the classical Dars-i Niẓāmī engaged with the following works:
Ḥāshiyah Mīr Zāhid ‘alā Mullā Jalāl ‘alā Tahdhīb al-Manṭiq (Mīr Zāhid al-Harawī’s gloss on Imām al-Dawānī’s commentary on Tahdhīb al-Manṭiq)
Mīr Zāhid’s gloss on Risālah Quṭbiyyah (Risālah fī al-Taṣawwur wa al-Taṣdīq) by Imām Quṭb al-Dīn al-Rāzī), along with the gloss of Mullā Ghulām Yaḥyā
Sullam al-‘Ulūm by ʿAllāmah Muhibbullāh Bihārī, accompanied by three commentaries: those of Mullā Ḥasan, Qāḍī Mubārak, and Mullā Ḥamdullāh
Similarly, there was a precise method of teaching each book in this fann. For example, the preserved method employed by the Khairābādīs for Mīr Zāhid Mullā Jalāl was as follows: the matn of Tahdhīb al-Manṭiq, along with Mullā Jalāl al-Dīn al-Dawānī’s commentary, was taught together and regarded as bi-manzilat kitāb wāḥid (as if they were a single text). This continued until the end of a given masʾalah (a single point of discussion). Thereafter, Mīr Zāhid al-Harawī’s gloss on that same section was taught to the student, though it was not necessary for the gloss to be covered on the same day; it could be taught the following day. This method concerning the text continued in this manner throughout. Essentially, in this approach, two books were taught simultaneously.
The Higher Objectives of Manṭiq Mamzūj (Mixed Logic)
The purpose of studying Manṭiq Mamzūj was to engage rigorously in the service of Islam by defending its creed through rational theology. The failure to distinguish between these two funūn, and also the notion that logic as a whole was valued primarily because it provided tashḥīdh al-dhihn - sharpness of mind (which, of course, it did) and thus improved graduates’ prospects of serving in the Mughal administration, is, to say the least, an orientalist reduction.
At Khairabadi Institute, we firmly believe that students of sacred knowledge should not cut themselves off from large sections of the libraries of Islam. Serious students need not only to learn the languages in which the scholars expressed themselves, but also to have foundational access to the advanced discussions of all the sciences, to appreciate the remarkable defences of the Islamic creed found within the ma‘qūlāt, and, ultimately, to contribute to and build upon our scholarly tradition.
The Primers of the Farangī Maḥall & their Matchless Authority
We firmly believe that the early primers in the Farangī Maḥall tradition truly help novice students to grasp the sciences at the outset. Many of these works were authored by scholars who also wrote the most advanced texts in the curriculum, and they composed these primers as an honest bridge to the later tradition. Moreover, the content of these texts enables students to understand each subject on its own terms, in a codified manner that, if expanded, could serve as a mirror of an advanced text in the same field. It is for this reason that Mīr Sayyid’s Nahw Mīr is known as a smaller Sharḥ Mullā Jāmī ‘alā al-Kāfiyah.
These works have gradually fallen out of circulation in recent times due to a number of factors, including the decline of the Persian language and broader shifts in educational approaches. This has led to the widespread adoption of newer works in their place. While there is undoubtedly much benefit in these more recent publications, we have found that the older mutūn are far more comprehensive in nature. They are concise yet contain the nuances that bring clarity to a subject; though often embedded within the text, these nuances require an instructor to unravel them. The authors leave no necessary stone unturned, yet they skillfully exclude details a student does not yet need to know. The results they produce cannot easily be matched by modern renditions.
At Khairabadi Institute, our mission is to bridge this gap and reintroduce these classical works to students, while also providing the necessary tools needed to access their content, including support with language barriers and other challenges.
Mīr Sayyid al-Jurjānī’s Two Primers In Logic; Ṣughrā & Kubrā
In this spirit, we are beginning a new programme focused on Mīr Sayyid al-Jurjānī’s two profound primers in logic, Ṣughrā and Kubrā. Both of these works, though concise, build upon each other remarkably well, while introducing and clearly explaining all the fundamental principles of logic. They are specifically designed to help the novice student establish a solid foundation before progressing to more advanced texts. That said, there are many points discussed in these two works that are not revisited in later texts. Think of these points as essential for grasping the overall structure of the science. Even an intermediate student can greatly benefit from studying them, especially when accompanied by a traditional taqrīr (oral exposition) by the instructor.
We have been working tirelessly behind the scenes to bring these works to you for the first time, complete with English translations of the matn, a modular approach with clear units, terminology banks, clear diagrams, and live tutorials to engage directly with your Khairābādī instructor. We aim to launch this programme this coming September 2025, in shā’ Allāh.
We are confident, bi-idhn Allāh, that this initiative will be life-changing for students, grant you a new perspective, and open the way to accessing the higher tradition of Manṭiq Sādhaj and Manṭiq Mamzūj in the future, which we also intend to offer, in shā’ Allāh.
If you would like to stay informed about this project, you can register your interest here to receive updates.
