316 Anke von Kügelgen
wine from fruits other than grapes is forbidden.”^264 This is exactly the
example al-Ghazālī had already used.^265
This rival seems to have inspired Ibn Taymiyya also in view of his
interpretation of the balance spoken of in the Koran.^266 Still, where-
as al-Ghazālī declared that logic, i. e., syllogistics in general, was that
balance, Ibn Taymiyya warns in one place against understanding the
balance as Greek logic^267 and states in another that it is “not limited
to Greek logic.”^268 This second, more moderate attitude is probably
due to the fact that he himself explicitly identifies the balance with
the inference (qiyās) itself, “be it the juridical (al-sharʿī) or the ratio-
nal (al-ʿaqlī) one,”^269 that is with juridical analogy and syllogism. In
another instance, he calls the balance the “common factor,” the “uni-
versal quality in the mind” analogy, to which categorical syllogism and
immediate insight can lead.^270 He thereby again appears as a “moder-
264 Ibn Taymiyya, al-Radd, p. 116 (al-Suyūṭī, Jahd al-qarīḥa, pp. 230–231; Hal-
laq, Ibn Taymiyya, pp. 44–45; Heer, Ibn Taymiyah’s Empiricism, p. 111; Ibn
Taymiyya does not explicitly mention the conclusion; in the conclusion of my
article “Ibn Taymīyyas Kritik”, p. 211, I erroneously wrote “Trauben-Wein”
instead of “Nabīdh-Wein”); see also above, n. 262. The co-exclusive inference
would be to find a case where wine is inebriant, but not forbidden or where
wine is not inebriant but forbidden (van Ess, Die Erkenntnislehre, p. 384).
265 Al-Ghazālī, Kitāb al-Mustaṣfā, pp. 38–39.
266 Al-Ghazālī dedicated a whole book to the proof that God taught man the main
rules of syllogism in the Koran. See Rudolph, Die Neubewertung der Logik,
pp. 86–88. For a partial translation into English, see al-Ghazālī: Deliverance
from Error. An Annotated Translation of “al-Munqidh min al-ḍalāl” and
Other Relevant Works of al-Ghazālī, transl. by Richard Joseph McCarthy,
Louisville 1980, Appendix III al-Qisṭāṣ al-mustaqīm (“the Correct Balance”),
pp. 245–283. The title of the book al-Qisṭāṣ al-mustaqīm explicitly refers to
the Koranic verse (17:35), where God urges man to give full measure and to
weigh with the just balance.
267 Ibn Taymiyya, al-Radd, p. 373; al-Suyūṭī, Jahd al-qarīḥa, p. 333; Hallaq, Ibn
Taymiyya, p. 162.
268 Ibn Taymiyya, al-Radd, p. 383; al-Suyūṭī, Jahd al-qarīḥa, p. 335; Hallaq, Ibn
Taymiyya, p. 164.
269 Ibn Taymiyya, al-Radd, p. 373; it is not included in al-Suyūṭī’s abridgement.
270 Ibn Taymiyya refers to two other verses of the Koran, namely 42:17 and 42:25,
where God says that He sent down the scripture and the balance (al-mīzān)
(al-Radd, p. 371; al-Suyūṭī, Jahd al-qarīḥa, p. 332; Hallaq, Ibn Taymiyya,
p. 161; Madjid, Ibn Taymiyya on Kalām and Falsafa, p. 108 (he inadvertently
referred to al-Radd, pp. 271–273, instead of pp. 371–373)). Ibn Taymiyya does
not mention al-Ghazālī’s work, but it is likely that he had the latter’s inter-
pretation of the balance in mind – firstly because of its usual interpretation as
“justice,” as he himself states, and secondly because he warns against under-
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