The people of Islam have always weighed matters by the instruments of reason, and our predecessors never even heard the name of this Greek logic. It entered the Muslim world only when the Byzantine books were translated in the days of al-Maʾmūn—or a little before or after that.

Third: After it had been translated and become familiar, Muslim theologians continued to find fault with it, denounce it, and pay no attention either to it or to its proponents when employing their own intellectual and Sharʿī balances.

Nor should anyone say, “All that is peculiar to them is a set of verbal conventions; the rational meanings themselves are shared by all nations.” That is not so. On the contrary, it contains many corrupt notions. Yet they made it the yardstick of all rational balances—that is, of intellectual syllogisms—and claimed it to be a canonical instrument.