the 'illa is all the more true.

the 'illa is all the more true. If one removes animality, for example, from a thing, then one removes from this thing the property of being a man. But it is not necessarily true that if one finds an animal he also finds a man. Rather the converse is true; if one finds a man it necessarily follows that one finds an animal. To establish the truthfulness of a matter by the method of non existence, it necessarily follows that when the 'illa is found the judgment is also found.

In order to ensure valid conclusions from an analogy (following this reasoning) the similarity ('illa), has to be relevant to the two cases; the judgments must be true of any case if it has the same' illa; the 'illa itself must be found and verified in each of the cases considered; it must be established that the judgment exists in all cases which possess an 'illa in common.

al-Farabi's importance lies in the fact that he placed heavy emphasis on the necessity and importance of the 'illa in all inferences: "For a complete inference and for achieving a high degree of certainty he insists that an illa must accompany the judgment".

AI-Fariibi's marriage of analogy to the first order syllogism exists within a neo-Platonic and Aristotelian framework of metaphysics, replete with positivistic inclinations concerning the notions of cause and effect, and its importance for both logic and onto-logic.

Thus, his legal concerns cross both «Islamic and Greek boundaries at their very source, and are less tied to simply the a priori sensibilities demanded by the more literal readings of the Koran that were adhered to by the mutakallimun. AI-Farabi managed to transform analogy into a first-figure syllogism, setting a standard by which the legal process could be developed.

AI-Farabi had maintained, in accordance with his Neo-Platonic Aristotelian emanative position, that Allah was the God of metaphysical (i.e. causal) statements and that the Koran had to be interpreted metaphorically. This, along with discussions on logic and other sciences, was nonetheless accused of being un-Islamic, and the theological milieu remained highly antagonistic to the Greek "foreign"/heretical sciences.

They rejected the concept of natural causation (i.e., arguing from cause to effect and from effect to cause) that maintained that phenomenal acts advance from a thing's quiddity. They held the view that only divine will held the power to cause. It was in this manner, that they upheld the concept of divine omnipotence.