İslam düşünce geleneğinde daha ziyade bir alet ilmi olarak kabul edilen Mantık ilmi, tercüme eserler vasıtasıyla İslam dünyasında önem kazanmaya başlamıştır. İlk zamanlar bu ilme karşı bazı tepkiler olsa da özellikle Gazzâlî sonrası, bütün ilimler için bir giriş mahiyetinde kabul edilmiştir. Özellikle Usûl-i fıkıh âlimleri eserlerinde Mantık ilminden büyük oranda istifade etmişlerdir. Bu çalışmada Mantık ilmi ile Hadis Usûlü arasındaki ilişki İbn Hacer'in meşhur hadis usûlü eseri Nüzhetü’n-naẓar özelinde üç başlık halinde ele alınmıştır. İlgili eserde Mantık ilminin etkisi bu çerçevede gösterilip, iki ilim dalı arasındaki ilişkinin örnekleri gösterilmiştir. Hadis Usûlü-Mantık ilişkisi konusu üzerinde çok fazla çalışma olmaması bu konunun seçiminde önemli bir etken olmuştur. Mantık ilminin Hadis Usûlü'nü ifade tarzı olarak nasıl etkilediğine ve İbn Hacer'in Hadis Usûlü'ne dair eserinde yeni bir tertip ortaya koyarken bu ilimden ne ölçüde istifade ettiğine işaret edilmiştir. İbn Hacer'in kavramlar arası ilişkilere değinmesi ve tanımları ortaya koyarken beş tümeli esas alması gibi hususlar da çalışmanın konuları arasındadır.     

The connection of the Islamic world with Logic as a branch of science started with the first translation activities and an original Logic system was established with al-Fârâbî (d. 339/950) and Ibn Sînâ (d. 428/1037). In the end, Logic is seen as a science that teaches the rules of right thinking. Initially, thoughts against Logic were expressed by Ghazzâlî (d. 505/1111), and Logic, for all the sciences, began to be considered as an “introduction”. The science of Logic was summarized by Ghazzâlî in the introduction to the work of Principles of Jurisprudence, previously the influence of Logic on the science of the Kalam began to be seen at different levels in time as well as in other religious sciences. In this context, it is possible to see references to the terms and rules referred to in the science of Logic in the works of Hadith Methodology. In this research, as an example of this subject, Ibn Hajar al-Asqalani (d. 852/1449), who is dominant in both branches of science, was selected as Nüzhetü’n-naẓar and the interaction of Hadith and Logic was examined under some headings. Ibn Hajar wrote this book on the basis of Ibn al-Ṣalaḥ's book "Ulumu'l-hadith". He put forward the subjects of the Method of Hadith in a new order, separate from Ibn al-Ṣalaḥ's. It is clear that during this arrangement, Logic is utilized. As the philosophers who set up the system, the most general concept is important for establishing a new system. Among the concepts used in the Hadith Method, Ibn Hajar has chosen the concept of 'habar' as the most meaningful. In his work, he placed the concept of "habar" at the top of the list. As a matter of fact, in Logic, five predicables are listed as genus, species, discrimination, holistic separation and correlation. He has taken over the concept of the widest covering in his new assembly and has made its classification according to him. He took advantage of logic not only in terms of order, but also when referring to relations between concepts. In Logic, there are four types of relationships between the two concepts: equality, separation, full entrepreneurship and incomplete entrepreneurship in terms of accuracy and totality. For example, where it refers to the relationship between the concept of "habar" and the concept of "hadith", it says that this relationship is not a relationship of equality, but a relationship of full enterprise. In this respect, it is clear that Ibn Hajar refers to the types of the relationship used in Logic among the terms in his work. Thus, by drawing attention to the different aspects and distinctive characteristics of these terms, they are instrumental in easier understanding of the related terms. He also benefited from the science of Logic in terms of definition. Since the subject of "definition" is one of the most important issues in Logic, the interaction on this subject is more. Making the definition according to five predicables has been accepted as fundamental in Logic. It was also desired that the definition be complete. Ibn Hajar made clear his attention to these issues in some of his definitions. For example, it is possible to see this when explaining the concept of "Musnad". He states that the word "marfu", which he uses in the definition, is a genus, while the word "sahabi" is a species.As seen in these examples, Ibn Hajar tries to define the terms used in the hadith science in the manner mentioned in Logic. He tried to make a definition in accordance with the principle of complete definition. Indeed, Ibn Hajar clearly refers to some of these, and in some definitions, he points out which word is genus, and which is species. Ibn Hajar benefited from the knowledge of Logic, which the Islamic world had met through translations, as well as from the religious sciences of his own time. This aspect of his works should not be kept away from attention. In the dynamism of Hadith Science in the ninth century of Hijri, the effect of this issue should not be ignored. It is seen that the science of Logic is effective in the hadith method in other subjects, especially the issues mentioned above. Detailed analysis of this effect is the subject of wider research. The science of Logic also had an effect on the expressions used especially in exposing the subjects in the method. It is possible to see this effect in Ibn Hajar's systematization of the hadith method. It should also be noted that this effect has not changed the essential definitions of the terms. Rather, it was effective in terms of how and on what basis the definitions should be made and resulted in the definitions being made in a certain order.