Logical teachings of Ibn Sina and features of syllogisms

It is well known that Greek philosophy was at the center of attention of medieval thinkers, including Muslims. The latter were particularly interested in the teachings of Plato and Aristotle. Science in the Caliphate from the very beginning of its emergence and development was associated with the translation of the scientific heritage of other peoples into Arabic. One of these sciences was logic. It satisfied the urgent need for a rationalistic methodology that organizes scientific thought, and was applied in a wide variety of areas of Arab culture. For the majority of Muslim scholars who have worked in various fields of science, logic has become one of the means of rational thinking: it was used by linguists, philosophers, theologians and even Islamic jurists. Some of them used it secretly and anonymously, because they feared criticism of the opponents of Greek logic from the Islamic apologists. The history of the development of Arab-Muslim logic can be subdivided in several stages. The first of them is the stage of translations of the ancient heritage. The second stage is associated with serious logical research. It starts with al-Farabi and ends with Ibn Sina. The logical research carried out during this period influenced the development of a number of other sciences, including linguistics, kalam and the foundations of legal theology (fiqh). At this stage, very large works combining various logical theories gleaned from antique era or from other sources were written. In an effort to bring logic closer to realities of Muslim life, Muslims have significantly updated logical science. Undoubtedly, with his works Ibn Sina gave a new impetus to the study of logic. This article considers the logical system, syllogistic of the scientist. That is, comparing some aspects of the logical systems of Ibn Sina and Aristotle, the differences of Sheikh ur Rice are emphasized. Ibn Sina also focused on the types of conditionally separating syllogisms in syllogistics. According to academic Dinorshoev, no one had studied this kind of syllogism so thoroughly before Ibn Sina