Post-Avicennan Arabic Logic

Origin. 12th-15th centuries. Al-Rāzī, al-Khūnajī, al-Kātibī, al-Taftāzānī. Refined modal-temporal syllogistic. Shamsiyya tradition. Foundation for later Islamic logic.

Models. Fifteen propositional forms. Refined modality-time combinations. Conditions on syllogistic validity. Response to Avicennan innovations.

Formalism.

Thirteen (later fifteen) propositions: Combinations of:

modality: necessary, possible, actual
temporality: always, sometimes, not-always
conditions: while-subject-exists, while-description-holds

Sample types: wujūdiyya lā-dā'ima: actual, not perpetual "A is B actually but not always"

ḍarūriyya mā dāma dhātuhu: necessary while essence "A is necessarily B while A exists"

ḍarūriyya mā dāma mawṣūfan: necessary while described "Writer necessarily moves while writing"

Al-Kātibī's Shamsiyya: Systematic treatment. Standard pedagogical text. Thirteen categorical propositions.

Conversion rules: Complex: type changes in conversion. E-conversion restricted by modality. Temporal conditions preserved differently.

Syllogistic combinations: Not all moods valid for all types. Some Aristotelian moods fail. New moods emerge.

Conditions on validity: Actualist vs essentialist readings. While-existing vs while-described. Mixing types carefully.

Later refinements: Al-Taftāzānī: Commentary tradition. Al-Jurjānī: Further distinctions. Continues to Ottoman period.

Symbols.

Term	Arabic	Meaning
ḍarūrī	ضروري	Necessary
wujūdī	وجودي	Actual/existential
dā'im	دائم	Perpetual
lā-dā'im	لا دائم	Not perpetual
mawṣūf	موصوف	Described

Metatheory. Richer than Aristotelian. Temporal-modal interaction. Later tradition systematized. Pedagogical standardization.

Applies to. Arabic logic history. Modal logic. Syllogistic extensions. Islamic intellectual history.

Limitations. Historical focus. Texts not fully translated. Limited modern engagement. Complexity of tradition.