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Reasoning Methods based on the Science of Mantiq for Islamic Research

Methodology

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DOI: 10.6007/IJARBSS/v7-i3/2848

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 International Journal of Academic Research in Business and Social Sciences
2017, Vol. 7, No. 3
ISSN: 2222-6990

Reasoning Methods based on the Science of Mantiq for

Islamic Research Methodology
Shahir Akram Hassan
Centre for Islamic Development Management Studies (ISDEV),
Universiti Sains Malaysia 11800, Gelugor, Penang, Malaysia

DOI: 10.6007/IJARBSS/v7-i3/2848 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i3/2848

ABSTRACT
In the context of this paper, the process of reasoning refers to the shift in thinking from
assumed-to-be-true statements to true statements. This is also commonly known as logic. Logic
is a science that can be used as the fundamental in doing research. If an Islamic Research
methodology is to be invented, what are the appropriate reasoning methods? Can logic be used
or are there more appropriate reasoning methods stemming from the Islamic Tradition? Based
on the above questions, this paper tried to examine the Mantiq (Islamic logic) reasoning
method for Islamic Research Methodology. This study has two main objectives. First, to identify
the reasoning methods in Mantiq. Second, to analyse the application of the Mantiq reasoning
method as a method of reasoning in Islamic-related research. To achieve these objectives, this
study utilizes the qualitative method via library research to obtain secondary data regarding
Mantiq reasoning methods through a thorough examination of works on Mantiq. Thereafter,
the Mantiq reasoning method is analysed as a reasoning method in Islamic-related research
using textual analysis. The study found that there are at least eight Mantiq reasoning methods.
First, the method to the introduction of knowledge. Second, the three stages of reasoning
method. Third, describing something through ’alfaz, mafahum and masadaq method. Fourth,
getting-a-holistic-view through nisbah. Fifth, defining a method based on Mantiq. Sixth, the
method of constructing statements and propositions that is true through tasdiq. Seventh, the
method of evaluating statements and propositions that is true or false through taqabal and
‘akas. Eighth, the methods of yaqin, zann, shakk and batil as a method of measurement in
research and Islamic knowledge. The results of this study show that the application of Mantiq
reasoning methods in Islamic-related research can be used as one of the reasoning methods in
the construction of Islamic Research Methodology related to Islam and Moslems.
Keywords: Social Research, Mantiq, Reasoning Methods, Islamic Research Methodology

INTRODUCTION
In general, social research is conducted by sociologist, social scientist, and others to seek
answers to questions about the social world (Neuman, 2011:8). Social researchers find,
describe, understand, explain, evaluate and track patterns or regularities in social life (Blaikie,
2009 & Babbie, 2013). The process of comprehending something as complex as social
interactions or human behaviours and cognitions is not easy (Weathington, Cunningham &
Pittenger, 2010).
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In particular, it refers to the use of scientific methods to study the way people organize social
life and create a network of contacts to enable them to lead the life (Hassan, et. al. 2001: 10).
According to Goldhaber and Nieto (2010:940), the scientific method is a group of techniques to
investigate a phenomenon, acquiring new knowledge or the correction and integration of
previous knowledge. Adler and Clark (2008:6), state in greater detail that the scientific method
is a way of conducting empirical studies based on specific objectives, logic and the existence of
communication between the research community by connecting researches with theoretical
studies.

It is evidently clear that the scientific method relies on logical reasoning and based on
reasonable facts in accordance to a specific angle of thinking. In addition, a principle discovered
by science must be tested empirically.

From the discussion above, we can deduce that there are two main requirements in conducting
research: it must be logic-based and must have a systematic research method. However,
according to Islamic tasawwur and epistemology, it is compulsory for Moslems not only to
believe in the tangibles but also the unseen. The question is, in conducting Islamic-related
research, what reasoning methods should be used to discern these tangibles and the unseen?

This paper has two objectives. Firstly, to identify the reasoning methods in Mantiq. Secondly, to
analyse the application of the use of Mantiq reasoning method as a method of reasoning in
Islamic-related research. To answer these objectives, this paper will be divided into three
discussions. Firstly, the science of Mantiq; secondly, the analysis of Mantiq reasoning methods
for Islamic Research Methodology; and thirdly, conclusion.

THE SCIENCE OF MANTIQ

The discussion on the science of Mantiq revolves around three main methods. First, tasawwur;
second, tasdiq and third, al-istidlal. The discussion on tasawwur involves five methods. First,
dilalah; second, ’alfaz; third, kulliyyat alkhams; fourth, al-ta’rif and fifth, nisbah. The discussion
on tasdiq focusses on qadiyyah i.e. statement. Qadiyyah consists of qadiyyat hamliyyah and
qadiyyath shartiyyah. The final method is recognised as al-istidlal. Al-Istidlal consists of the
direct and indirect method of reasoning. The direct reasoning is done through taqabal and
‘akas. The indirect reasoning method are qiyas, istiqra’ and tamthil. In the method of reasoning,
there is also a discussion regarding to hujjah according to the science of Mantiq. According to
the science of Mantiq, there are at least two hujjahs which are dalil Naqli and dalil ‘Aqli. The
following discussion sheds more light on the science of Mantiq.

The first method is tasawwur. Generally, tasawwur is a discussion of concepts. A concept is an

intellectual device generally used to identify individual objects that describe the world. A
concept of an object is merely a mental statement of the said object. In other words, a concept
is what can be understood about an object by the mind. The understanding of an object or its

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concept means that a person must be able to identify the components that constitute the
object. In order to acquire the correct concept of an object, a person can observe it through at
least five methods. First, dilalah; second, alfaz; third, kulliyyat al-khams; fourth, al-ta’rif and
fifth, nisbah (Damanhuri, 2006; Al-Shanqiti, 2007 & Muttahhari, 2011).

The second method is tasdiq. Tasdiq is a thought process that connects two objects (variables),
either positively (ithbat) or negatively (nafi) (Damanhuri, 2006; Al-Habannakah, 1993; Al-
Shanqiti, 2007). In addition, tasdiq is also a decision-making process in thinking about the
thought object. Said thought object is known as qadiyyah. Qadiyyah is a perfectly formed
statement which contains the right or wrong possibilities (Al-Fadli, n.d.; Al-Quwaisni, n.d.;
Fadlullah, 1998; Al-’Akhdari, 2007 & Muttahhari, 2011). In other words, qadiyyah is a statement
that provides explanation. However, not every statement has right or wrong values. There are
statements that merely provide explanations or questions. However, when two words are
combined in a form of maudu‘(subject) and mahmul (predicate), it can denote either true or
false. When this happens, it will form either a hamliyyah or a shartiyyah statement. A
Hamliyyah statement is a statement where it and its substance is determined by other objects.
For example, in the statement of “The teacher is diligent”. Being ‘diligent’ is associated to the
teacher. Hamliyyah statement is a statement that is true within statements and reality. If a
statement is not consistent with reality, it is considered wrong. Since there is the possibility of
being right or wrong, it is called hamliyyah. Shartiyyah statement are statements that depend
on other statements to determine right or wrong. For example, “if the sun rises, then the day
will exist”. Shartiyyah statements describe facts or laws which are truncated, or presented as
incomplete predicates. Shartiyyah statements are also known as conditional or hypothetic
results (Sambas, 2003).

Third, other than the discussions pertaining concepts and validity, the science of Mantiq
incorporates verification methods. This verification method is called al-Istidlal (postulation). It is
an extension from the discussion on tasdiq. In addition, al-Istidlal is a discussion to find dalil
through istinbat (Al-Quwaisni, n.d.; Fadlullah, 1998 & Al-’Akhdari, 2007). Finding dalil can be
done directly or indirectly. Direct postulation can be done through taqabal (Opposition) and
‘akas (Exchange). Indirect postulation, on the other hand, utilises qiyas (Deduction), istiqra’
(Induction) and tamthil (Analogy) (Al-Habannakah, 1993 & Damanhuri, 2006).

In addition, the types of argumentations are also discussed in the science of Mantiq. According
to the science of Mantiq, argument can be divided into two; Naqli and ‘Aqli. Naqli argument are
based on the al-Qur’an and al-Sunnah (Damanhuri, 2006). While ‘Aqli argument are based on
the human thought. This is a clear division. It distinguishes between arguments based on
revelation and arguments based on the human minds and senses. Naqli arguments are then
divided into al-Qur’an and al-Sunnah which are the main sources of revelation. However, some
scholars also include ijma‘ and qiyas as dalil naqli because the requirements for ijma‘ and qiyas
are also the al-Qur’an and al-Sunnah.

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The discussions on ‘Aqli arguments are more complicated (Damanhuri, 2006). According to Al-
Quwaisni (n.d.) and Al-Akhdari (2007), under aqli arguments there are five sources. These
include burhan (Truth), jadal (Debate), khitabah (Lecture), sha‘r (Feeling) and sufastah
(Imaginative) arguments (Al-Shanqiti, 2007).

From these discussions, the science of Mantiq can be viewed in the context of Islamic research
methodology to identify Mantiq reasoning method for application in Islamic research
methodology. Islamic reasoning methods are discussed in the following paragraphs.

THE ANALYSIS OF MANTIQ REASONING METHODS FOR ISLAMIC RESEARCH METHODOLOGY

The introduction to the science of Mantiq as discussed above shows that there are a few
reasoning methods that can be utilized in conducting Islamic research. Tasawwur, tasdiq, and
al-istidlal are generally well structured by earlier scholars in order to ensure that ideas and
reasons can be systematically compiled while maintaining a minimum amount of errors in
reasoning. From previous discussions, there are at least eight methods which scholars have
found to be helpful for reasoning in conducting research related to Islam.

The eight methods are; first, knowledge identification method. Second, three stages of
reasoning method. Third, the method of describing through ’alfaz, mafahum and masadaq.
Fourth, the method of obtaining a comprehensive overview through nisbah. Fifth, the method
of defining according to the science of Mantiq. Sixth, the method of constructing the true fact
and proposition through tasdiq. Seventh, the method of assessing whether facts and
propositions are true or false through taqabal and ‘akas. Eighth, yaqin, zann, shakk and batil as
the quantifying methods in research and Islamic knowledge. Detailed discussions on each
method are described below:

First: Knowledge identification method. The science of Mantiq emphasizes regularity in making
a statement through reasoning. It must not be excessive, nor lacking or incomplete that it
reduces the right as it should be. Similarly, Mantiq tries to explain and at the same time create
limitations in explaining. This can be seen clearly in the initial description of the science of
Mantiq itself.

According to Damanhuri, (2006), the science of Mantiq entails that each discipline has to clearly
state 10 subjects (Al-Quwaisni, n.d.). The 10 subjects are base (mabda’), definition (hadd),
subjects (maudu‘), function (thamarah), priority (fadl), nisbah (its relationship to other Islamic
sciences), the founder (wadi‘), its name (Ism), the sources (istimdad), the ruling on learning it
(hukm al-shar‘i), and the issues (masa’il). All of these 10 subjects are utilised concurrently to
explain the framework of Islamic sciences. For example, before an in-depth discussion of a
branch of Islamic sciences is held, there should be discussions on its definition, the object of the
discussion, its uses, sources as well as issues that were discussed and solved through it.

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Second: The three reasoning methods. As previously discussed in the introduction of the
science of Mantiq, there are three main methods in it. The first one is the tasawwur (Concept)
reasoning method. Next, the second is tasdiq (Authenticity) reasoning method. The third is the
method of validating the reasoning (al-istidlal) (Al-Fadli, n.d.; Damanhuri, 2006; Al-Habannakah,
1993; Al-Quwaisni, n.d.; Al-Shanqiti 2007; Fadlullah, 1998 & Muttahhari, 2011). These three
methods form one complete cycle. Tasawwur is a method to describe the objects and concepts
that are studied (Al-Fadli, n.d. & Damanhuri, 2006). While tasdiq provides the method to study
the subject that was characterized by tasawwur, whether it is true or false (Al-Quwaisni, n.d. &
Al-Shanqiti, 2007). In order to support the truth or provide arguments to falsify it, al-istidlal acts
as the verification method (Al-Habannakah, 1993).

Third: The method of describing through ’alfaz, mafahum and masadaq. In the previous part, it
was stated that one of the stages for reasoning is tasawwur. Tasawwur is a process of
transcribing a real-world observation in words. It can be described as the process of translating
an observation or an imagination into words (Al-Fadli, n.d. & Damanhuri, 2006). Tasawwur
actually has its own method in describing something. According to the science of Mantiq, in
order to create a precise picture (tasawwur), a person has to at least understand and master
the meaning of ’alfaz, mafhum and masadaq.

Based on the ’alfaz method, each word that is used in the process of reasoning is explained (Al-
Fadli, n.d.; Damanhuri, 2006; Al-Habannakah, 1993 & Al-Quwaisni, n.d.;). The role of ’alfaz is to
disclose the concrete and abstract reality (maujudat) to the form of expressible words. That is
why Mantiq divides lafz (expressible words) into two parts i.e. lafz mufrad and lafz murakkab
(Al-Shanqiti, 2007; Fadlullah, 1998; Muttahhari, 2011 & Al-Habannakah, 1993). The fact of
whether a lafz is mufrad or murakkab will provide an overview of reality. The process of
reasoning can be done either through a single lafz or one that is constructed from a few words.
Lafz mufrad is discussed in terms of shapes and types.

In terms of shape, the science of Mantiq explains that the process of tasawwur may occur
through lafz mufrad. Words can consist of a single syllable or more. Some lafz mufrad may have
meaning, however that meaning may not be intended by the words (Sambas, 2003 & Muda, &
Ali, 2009). For example, the word Abdullah. The word ‘Abdun has one meaning, i.e. servant and
Allah Almighty has one meaning which is a proper noun for God. However, Abdullah here does
not mean the servant of Allah Almighty, but instead a proper noun of a person. In other words,
Abdullah means a person named ‘Abdullah’. Some lafz mufrad may show meaning, but the
meaning is not intended. For example, hayawan al-natiq. Hayawan means animals. While Al-
natiq means ‘who speaks’. This lafz does not mean that there are animals that can talk,
however it is a lafz that describe human as living objects just like other animals. Yet human are
special in which they can reason and speak. Thus, the title hayawan al-natiq is addressed to
humans since only mankind can talk and think unlike other animals (Al-Shanqiti, 2007;
Fadlullah, 1998; Muttahhari, 2011 & Al-Habannakah, 1993).

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Discussions and divisions such as this seems to minimise errors in describing. The process of
reasoning is distinguished from the process that involves one other word. Only then will the
words uttered in succession, known as lafz murakkab, be identified.

According to the science of Mantiq, lafz murakkab occurs in two forms. The first form can be
understood while the second cannot. Lafz murakkab that can be understood is called lafz tam
(perfect). The meaning is perfect and it can be understood. Lafz murakkab that cannot be
understood is called lafz naqis (imperfect). The meaning is imperfect and incomprehensible.
Even though a lot of words are used, the meaning is incomplete and audiences are unable to
understand it (Damanhuri, 2006 & Al-Shanqiti, 2007).

Although Murakkab tam cannot be understood, not all can be involved in the process of
reasoning. Murakkab tam can be divided into two categories. The first is Murakkab khabari
which means news or qadiyyah. Each word with meaning has the probability of being right or
wrong. The other category is Murakkab ’insha’i which content has no probability of being right
or wrong. Murakkab ’insha’i are for examples of affirmative and negative command words,
interrogative pronouns, as well as exclamations. Murakkab ’insha’i cannot be objects of
reasoning since it has no right or wrong (Al-Akhdari, 2007 & Sambas, 2003).

If analysed in terms of ’alfaz mufrad and murakkab as previously discussed, it can be proven
that the process of reasoning and tasawwur starts by choosing the words to describe
something. Not every word is suitable for describing things. In fact, even if an argument or
statement is constructed out of a few words, it still may not be used in the process of tasawwur
because words such as negative and affirmative commands are not considered as right or
wrong, thus there is no need for reasoning (Al-Shanqiti, 2007; Fadlullah, 1998 & Muttahhari,
2011).

In Islamic research methodology, a mandatory requirement of the research methodology is lafz

mufrad kulli which consists of musta‘mal and ghair musta‘mal (Al-Quwaisni, n.d.). Lafz mufrad
kulli musta‘mal is defined descriptive wordings that are used in Mantiq and in reasoning.
According to mutaqaddimin (earlier) Mantiq scholars, mufrad kulli musta‘mal is composed of
three sections. First, lafz which describe elements that exist but are invisible to plain sight such
as angels, genies, and devils. Second, lafz that can be seen but unique that only one ever
existed such as the sun. Third, lafz which evidence of existence in the material world that can
be seen such as mankind (Al-Akhdari, 2007 & Sambas, 2003).

According to muta’akhkhirin (later) scholars, lafz mufrad kulli musta‘mal is composed of six
sections. First, lafz mufrad kulli that is unseen (abstract) and impossible to occur, such as the
merging of the East and the West horizons. Second, lafz mufrad kulli where is abstract but can
rationally exist such as silver sea water. Third, lafz mufrad kulli where there only exist as one
and only, without any other such as Allah Almighty. Fourth, lafz mufrad kulli where evidence
can only partly be seen, although more possibly is in existence, such as the sun. Fifth, lafz

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mufrad kulli where evidences exist and can be witnessed and experienced such as eating. Sixth,
lafz mufrad kulli where evidences exist, but it is an abstract concept such as the “rizq” or the
bounty of Allah Almighty (Sambas, 2003).

Although there are differences between the thought concepts of mutaqaddimin and
muta’akhkhirin, these are not contradictions. The opinion of the mutaqaddimin only classify
three subjects, while the muta’akhkhirin’s opinions takes an in-depth perspective by having
more classifications. However, both mutaqaddimin and muta’akhkhirin share a thought
concept, which is to accept those that cannot be sensed with human senses as objects that can
be reasoned. This is all encompassing irregardless of whether the evidence can be seen or
learned from the Quran and Hadith, it is categorized and described as the sam’iyyat (the
unseen).

Fourth: The method of obtaining a comprehensive overview through nisbah. Nisbah refers to
the concept of ‘a part of’. In describing something with words, nisbah can be used to provide
specific description aimed at clarity and precision that is focused on a subject matter. According
to the science of Mantiq, there are 15 words that can be used under nisbah. First, tabayun.
Second, tasawi. Third, general and specific in absolute terms. Fourth, general and specific in
one aspect. Fifth, tawatu’. Sixth, tashkik. Seventh, taraduf. Eighth, al-Ishtirak. Ninth, al-
Takhaluf. Tenth, al-Tadad. Eleventh, tanaqud. Twelfth, tamathul. Thirteenth, al-Kulliyyat wa al-
juz’iyyah. Fourteenth, al-Kulli wa al-Juz’i. Fifteenth, al-Idafah.

The descriptive relating to nisbah are aspects that can be evidenced in order to obtain a
comprehensive understanding. For example, in discussing Moslem and Mukmin. Moslems are
described as those who accept the message of the Prophet p.b.u.h., while the Mukmin are
those who believe that the message of the Prophet p.b.u.h. to be true. Moslem and Mukmin
are similar (tasawi) in that they accept the message of the Prophet p.b.u.h. However, more
clearly (tabayun), Moslems only accept, while Mukmin truly believe. In contrast, this is contrary
(takhaluf) to the Munafeq which are those who pretend to believe the message of the Prophet
p.b.u.h. The opposite (al-tadad) of Moslem and Mukmin are the non-believer. In this context, a
discussion can be made clearer and more comprehensive with the use of nisbah by describing
the extent or the intensity of the matter that is being described. Although nisbah can describe
an issue comprehensively, it is time consuming. Sometimes, a simple and concise explanation is
needed. Therefore, a defining method is needed in order to describe clearly while being concise
and compact.

Fifth: Method of defining according to the science of Mantiq. According to the science of
Mantiq to define something, five minimum concepts should be understood which are nau‘, jins,
fasl, ‘arad khas and ‘arad ‘am (Al-Habannakah, 1993; Fadlullah, 1998; Al-Shanqiti, 2007 &
Muttahhari, 2011). All of these are known as kulliyat al-khams. Kulliyyat al-khams is the
foundation for the formation of definitions and meanings.

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Nau‘ is lafz kulli that encompasses many individual concepts that is similar in nature or lafz kulli
which is under other lafz kulli that has a wider coverage of individual concepts such example
can be attributed to human names. The Afrad are vast such as Uthman, Ahmad, Abdullah and
others (Damanhuri, 2006).

While Jins is lafz kulli that encompasses individuals with different attributes, or lafz kulli that
include other specific lafz kulli. For example, animals include deer, horses, cats and more (Al-
Shanqiti, 2007).

Fasl is the substantial property or group that can be differentiated between an individual from
another, whenever they are grouped together. For example, thinking (al-Natiq) can
differentiate human from non-human (Al-Quwaisni, n.d.).

While ‘Aradh Khas is a property or group of properties uncharacteristic of an individual

attribute while ‘Arad ‘Am is a property or properties uncharacteristic of individuals with
different set of attributes (Sambas, 2003).

When something is identified from the five aspects discussed above, a definition (al-ta‘rif) can
be constructed. At the very least, there are four rules in making a definition according to the
science of Mantiq. First, it has to encompass all aspects of its definition and it has to exclude
other aspects beyond the defined definition. Second, it has to be clearer than what is being
defined. Third, it is not garbled. Fourth, it is free from the use of majazi words and words that
contain a lot of meaning (Sambas, 2003).

Sixth: The method of constructing the true fact and proposition through tasdiq. Tasdiq is a
thought process that connects two objects (variable) positively (ithbat) or negatively (nafi).
Tasdiq is also a decision-making process, in thinking about the particular object of thought. This
object is known as the qadiyyah. Qadiyyah is a complete statement that contains the concept
and probabilities between right and wrong (Al-Fadli, n.d.; Damanhuri, 2006; Al-Habannakah,
1993 & Al-Quwaisni, n.d.;).

A statement will be true if it is in line with the facts (reality or evidence). Conversely, if it is
inconsistent with the facts, the statement is wrong. A statement is evaluated by its content, not
the person who made it. Qadiyyah consists of qadiyyat hamliyyah and qadiyyat shartiyyah (Al-
Fadli, n.d.; Al-Habannakah, 1993; Al-Quwaisni, n.d.; Damanhuri, 2006; Al-Shanqiti 2007 &
Muttahhari, 2011).

Qadiyyat hamliyyah is the thought process of connecting variables to another. For example, the
world is new (hadith) and prayer is obligatory. Qadiyyat shartiyyah is a thought process that
connects results to another. For example, if the sun rises there is daylight. In examining
qadiyyah, qadiyyat hamliyyah and qadiyyat shartiyyah have a few categories as discussed.

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Both of these methods are different in terms of their construct which addresses a specific need.
When a statement directly connects to variables, it has to follow the method of qadiyyat
hamliyyah. However, when the variables are set with specific conditions, the method of
qadiyyat shartiyyah is applied. If the prescribed method is not followed, there is a risk of
exposure to substantial errors. The result may also be erroneous. Therefore, the relationship
between muqaddam and taliy has to be observed. Muqaddam is the first variable in a
proposition. While taliy is the second variable connected to the first.

In terms of the relationship characteristic of muqaddam and taliy or the necessity of the
relationship between the two, there are two types of relationships. First is luzumiyah. For every
muqaddam, there must be a taliy. The relationship between the two ensures that, where
muqaddam becomes the rational reason for taliy to exist. There are three types of luzumiyah.
First is rational (‘Aqli). For example, if the world is new, there must be a creator. Second,
Shar‘iyyah. For example, if a person is of sound mind and has reached puberty (baligh), then
prayer (salah) is obligatory for him. Third, natural or common law. In example, if there is no
water, there will be no plant growing (Al-Quwaisni, n.d.). The second type of relationship is
known as ’ittifaqiyyah. ’Ittifaqiyyah relationship occurs when the presence of muqaddam is not
a requirement for taliy, where the relationship occurs due to inter-connectedness. For example,
when Mustafa went out, his son accompanied (Al-Shanqiti, 2007).

Seventh: The method of assessing whether facts and propositions are true or false through
taqabal and ‘akas. Taqabal and ‘akas are parts of the study of the validation of reasoning
(Dilalah). Dilalah is the process of understanding a subject from another subject. The first
subject is called madlul (the indicated) and the second subject is called dal (the indicator) (Al-
Fadli, n.d.; Al-Quwaisni, n.d.; Damanhuri, 2006 & Al-Shanqiti, 2007). Dilalah can be divided into
two, i.e. direct and indirect postulations. Taqabal and ‘akas are included in direct postulation as
it is used on direct propositions.

For example, Sambas (2003) stated that in every qadiyyah, whether it is mujabah or salibah,
there is a possibility that needs to be considered and understood such as one other qadiyyah in
terms of quantity or situation. If it is qadiyyat mujabah, there is a possibility that it can be
combined (taqabal) with qadiyyat salibah. The same with qadiyyat salibah, it can be combined
with qadiyyat mujabah. Qadiyyat kulliyyah can also be combined with qadiyyat juz’iyyah.
Likewise, qadiyyat juz’iyyah can be combined with qadiyyat kulliyyah. An example of qadiyyat
mujabah is ‘devils exist’. The example can also construct qadiyyat salibah, i.e. ‘devils do not
exist’. What if both qadiyyah above are presented? Which one is true, and which one is false?
This is where direct verification, i.e. taqabal is used. Taqabal is used to evaluate the true
qadiyyah and false qadiyyah through four methods. First is Tanaqud. Second, Tadad. Third, al-
Dukhul taht al-Tadad and fourth, al-tadakhul (Al-Fadli, n.d.; Al-Quwaisni, n.d.; Fadlullah, 1998;
Damanhuri, 2006 & Al-Shanqiti, 2007).

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The second method to evaluate true statements is ‘akas. ‘Akas is switching the position of
maudu’ and mahmul with each other by maintaining truth and the aspects of mujabah and
salibah. Sometimes, in order to test the truth of something qadiyyah, maudu‘ and mahmul can
be switched around. Maudu‘ is replaced with mahmul. While mahmul is replaced with maudu‘
by maintaining truth and aspects of mujabah and salibah (Al-Habannakah, 1993). For instance,
qadiyyah mujabat kuliyyah is ‘akas to mujabat juz’iyyah as shown below:

Qadiyyah 1: All plants proliferate.

Qadiyyah 2: Some of the things that proliferate are plants.

Qadiyyah 1 is mujabat kulliyyah, which is then changed to qadiyyah 2 which is mujabat

juz’iyyah. From this qadiyyah, the statement ‘all plants proliferate’ is true. In order to test the
truth of the statement, qadiyyah 1 is changed to qadiyyah 2. After it is changed, it is found that
the qadiyyah is still true, illustrated by the statement that some of the things that proliferates
are plants. As a result, from the switching process, it is verified that qadiyyah 1 is true.

Both of these methods can be used directly on any arguments or statements. Although it is very
technical in nature, it is very useful to test and clarify preliminary reviews of statements or
propositions.

Eighth: Yaqin, zann, shakk and batil as the measuring methods in research and Islamic
knowledge. In the science of Mantiq, there are at least four benchmarks which are; yaqin, zann,
shakk and batil (Al-Fadli, n.d.; Al-Akhdari, 2007; Sambas, 2003; Damanhuri, 2006; Al-
Habannakah, 1993; Al-Quwaisni, n.d.; Al-Shanqiti 2007; Fadlullah, 1998 & Muttahhari, 2011).
According to Al-Akhdari (2007), yaqin is when researcher is sure that what he knows is similar
to facts. It is then backed up by strong evidences. While Damanhuri, (2006) described that zann
is close to yaqin until there is almost nothing that can contradict it. For example, matters that
involve justice and advantages. Al-Shanqiti (2007) defines shakk as the situation where the
possibility of being true and false is the same. The truth cannot overcome the false. While the
false cannot lessen the truth. Batil is that which is not up to the level of yaqin, zann and shakk
(Al-Fadli, n.d.; Al-Akhdari, 2007).

All of these four benchmarks are also used practically in fiqh. For example, in the issue of
determining the time for prayer. In Islam, the time for prayer is predetermined. Allah the
Exalted said:

“Indeed, prayer has been decreed upon the believers a decree of specified times.”
(Surah al-Nisa’, 4:103)

Practically, if a person’s observation is yaqin that it is the time of prayer based on the available
evidences, he may perform his prayer. Likewise, if he is zann or more inclined to yakin, he may

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also pray. In the contrary, if he is doubtful (shakk) that it is time of prayer, he needs to observe
other evidences before he can pray.

Rules to be observed is similar in the science of Mantiq. Every matter can be divided to these
four benchmarks; yaqin, zann, shakk, or batil. Although, according to Al-Habannakah (1993),
zann is divided into two; which are zann al-rajih and zann al-marjuh. Zann al-rajih is a zann that
is close to yaqin. While zann al-marjuh is a zann that is rejected by zann al-rajih. Its position
falls under shakk.

All four of these benchmarks show that all statements or knowledge in Islam are first classified
into stages. The clear position of statements or knowledge can help in establishing their
strength and position. As a result, the methodology used to accept or reject any statement or
knowledge is clearly identified.

Conclusion
From the above discussions, the application of Mantiq reasoning in Islamic research
methodology can be summarized into at least three conclusions. Firstly, the discussion of the
science of Mantiq itself comprises of three main methods which are tasawwur, tasdiq and al-
istidlal; secondly, there are at least eight methods that were found to be helpful in reasoning
while conducting researches relating to Islam; and thirdly, Mantiq reasoning provides
appropriate reasoning methods that can be technically applied in Islamic research
methodology. All three conclusions can be summarized into the statement that Mantiq
reasoning has its own significance in ensuring, or at least helping Islamic research to remain
true to form the Islamic tasawwur and its research techniques which is Islamic research
methodology.

Acknowledgement
This paper is part of the various output from the research entitled ‘The Art of Reasoning in
Islamic Research Methodology’ and was funded by Research University Individual (RUI) Grant,
Universiti Sains Malaysia (2012–2016) [(RUI)1001/CISDEV/816207].

Corresponding Author
Shahir Akram Hassan
Centre for Islamic Development Management Studies (ISDEV),
Universiti Sains Malaysia 11800, Gelugor, Penang, Malaysia.
Email: [email protected]

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