Islamic Science

فیلم مناظره دکتر حمیدرضا آیت‌اللهی، استاد گروه فلسفه دانشگاه علامه طباطبایی و  با دکتر صادق زیباکلام، استاد گروه علوم سیاسی دانشگاه تهران درباره علوم انسانی اسلامی، روز دوشنبه بیستم آبان‌ماه  1392در سالن شهیدبهشتی دانشکده حقوق و علوم سیاسی دانشگاه علامه طباطبایی،با حضور جمعی از دانشجویان، استادان و علاقه‌مندان برگزار شد که فیلم آن را می توانید از آپارات و سایت شخصی به آدرسهای ذیل مشاهده کنید:
https://www.aparat.com/v/bdKxI
https://sokhanrani.ayatollahy.net/speaks/114-2020-01-22-12-36-31

The impact of ministry on Australian families is understudied. We conducted a qualitative survey across four years, including an online, anonymous survey of over 281 participants. 99.1% told us that we needed to provide structured, long- term support, regulated systems of accountability + extensive and uniquely tailored pastoral care to suit their personal needs. Their responses, in a brief, easy-to-read format, are below. We encourage communities to share and discuss these findings where possible.

إن "التوحيد" جوهر الإيمان الذي أرسى القرآن دعائمه، وشاد أركانه وبنيانه، وهو أعلى قيم القرآن المجيد وقمة مقاصده. ولكي يحيا، ‏ويكون فاعلا، وليحقق كل ما أنيط به، لا بد أن يوجد في الأمة، ويتحرك وينشط بالدعوة ويحيا الثلاثة -  التوحيد والأمة والدعوة - معا ‏بالقرآن وفيه.‏‎  ‎فكتاب "التوحيد" كان أول كتاب من كتب خمسة كانت باكورة إنتاج " المعهد العالمي للفكر الإسلامي " عند التأسيس، ‏وذلك لأن "الجمع بين القرائتين" هو جوهر "إسلامية المعرفة" ومنطلقها، و"الجمع بين القرائتين" لا يمكن ان يقوم إلا على التوحيد ‏الخالص، ولذلك فقد سارع شهيدنا الفاروقي الى إصدار كتابه مع الإصدارة الأولى ل "إسلامية المعرفة" ليوحي بذلك الى أن "إسلامية ‏المعرفة" (منطلقها وغايتها وهدفها) لا يمكن تحقيق شيء منها الا بإرساء دعائم التوحيد والانطلاق من حقائقه.‏‎  ‎فكتاب "التوحيد" الذي ‏نقدمه ليس مجرد كتاب في الإيمان أو العقيدة وعلم الكلام، بل هو كتاب يؤسس لحضارة ويقيم عمرانا، ويرسي دعائم تجديد خير أمة ‏أخرجت للناس. ‏

The Cultural Atlas of Islam. Gives an overview of Arabia as the crucible of Islam; its language and ‎history, religion and culture, and the essence of Islamic civilization. Also discussed are The Qur'an, The ‎Sunnah, institutions, the arts, the sciences, the law, and the spreading of Islam. Final chapters include ‎theology and mysticism, Hellenistic philosophy, the Natural Order, the art of letters & calligraphy, ‎ornamentation in the Islamic arts, the spatial arts, and the art of sound.  ‎

This discusses the influence of Islam on Science via examining the incentives to do science in the Qur'an and Hadith, inspiration from Ulama, atmosphere of knowledge, relationship between scientists and philosophers with Islam and views of modern scholars.

Recent work has shown that Islamicate philosophers engaged meaningfully with Ibn Sīnā's transformation of Aristotelian physics, particularly his new understanding of motion at an instant and his new category of positional motion. Although Ibn Sīnā considered medicine a derivative science of physics, little work has been done to determine the impact of the new Avicennan physics on medicine. In this paper, I shall examine the discussions on motion contained in the sections on pulse within seven medical commentaries produced between 1200 and 1520 CE. The examination will reveal that Ibn al-Nafīs's novel, non-Galenic application of the Avicennan category of * I would like to thank Asad Ahmed, Sonja Brentjes and the editors for their helpful comments and suggestions.

This article aims to obtain a pattern of scientific research to study about Islam. Specifically, the model is based on the functions of Alhazen’s scientific research. It is further examined from the perspective of fard ayn knowledge. The reason is fard ayn knowledge provides the elementary understanding about Islam. With the usage of content analysis method, this article explores the compatibility between functions of Alhazen’s scientific research with the concept of fard ayn knowledge. The discussion is divided into three main parts. Firstly, the discussion on the functions of Ibn al-Haytham’s scientific research. Secondly, review on the concept of fard ayn knowledge and its application. Finally, the construction of the pattern of scientific research which to study about Islam. As a result, there are three patterns of scientific research found to be used in the study of Islam. First, knowledge of tawhid becomes the principle of a scientific research. Second, knowledge of fiqh gives the dimension to a scientific research. Third, knowledge of akhlaq gives the positive expressions in scientific research.

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This article summarizes and reviews Science and Civilization in Islam by Seyyed Hossein Nasr, which was first published in 1968 by Harvard University Press, and later republished in 1987 by the same publisher. This book aims at presenting certain aspects of Islamic sciences through the historical perspective with the narrative descriptive method of writing.  This book consists of thirteen chapters including the explanations about the characteristics of the figures who made contributions in the cultivation of Islamic sciences and civilization; classification of science in Islamic medieval world; educational and intellectual institutions; sciences such as cosmology, physics, mathematics, medicine, philosophy, alchemy (chemistry), gnostics (illuminative knowledge), and so on; and, more important, the nature of Islamic civilization and of Islamic sciences themselves.

It is remarkable that, within a single century, the Muslims, from their humble abode of the harsh deserts of Arabia, conquered not only much of the Middle East, Persia, North Africa, and the Iberian Peninsula, but also, parts of the Indian subcontinent, and with that, the foundation of a great empire had been established throughout lands that stretched nearly 6000 miles between the Atlantic and Indian oceans. And, with remarkable turn of events, from mid-8th century onward commenced this scientific and scholarly revolution that led to centuries of continuous, organized and pioneering research and firm advances in various fields of academia. And, this very period, during which these innovative scholarly pursuits, which ultimately created a remarkable body of scientific work, is historically recognized as the Golden Age of Islam, an era that lasted up to 13th century.

The Islamic World, during this particular era, produced a wealth of innovative scientific works, revolutionized the system of society and pioneered lasting economic, cultural and political development. And, it is during this time, the Muslim World became the center of global intellectual, economic and political sphere, where people from all across the then known world, traveled to Abbasid Baghdad, Umayyad Al-Andalus, Fatimid Egypt and Muslim Sicily, in search of a better life, and of course, for radiant scholarly wisdom. And, this book tells that story: how it all began and precisely why the era between mid-8th century and 13th century is considered to be the Golden Age of Islam, the most remarkable era in the entire political history of the religion of Islam.

Two-volume Set

Editor-in-chief: Ibrahim Kalin, Editorial board member: Salim Ayduz, and Caner Dagli

Oxford Encyclopedias of Islamic Studies

More than 250 A-Z entries, by more than 130 international scholars, make this the authoritative resource on the subject.
Includes complete coverage of Islamic philosophy, sciences, and technologies from the classical through contemporary periods.
Provides scholarly overviews of the thinkers, movements, instruments, theories, institutions, processes, events, and historical developments related to Islamic classical history and the contemporary quest for knowledge

AUTHOR: HILLEL OFEK

An examination of the decline of scientific discovery and achievement in the Arab world compared to the history of scientific achievement in the Arab world / Islamic world during Islam's "golden age" from the 8th to the 13th centuries.

If the concept of tawhid is central to Islam and everything Islamic, it is because of its centrality to ‎existence and everything that exists. Indeed, Islamic science, whether religious, moral or natural is ‎essentially a quest to discover the order underlying the variegated world of multiplicity.‎
The work of al shahid, Dr. Ismail Raji al-Faruqi on the subject of tawhid affords the reader not only a ‎look on the axial doctrine of Islam, but also allows the reader to understand that doctrine from a ‎number of different perspectives. In the endeavor to explain the simple truths of the doctrine of unity, ‎Dr. al-Faruqi touches upon a broad spectrum of subjects, drawing elements from history, comparative ‎religion, anthropology, philosophy, ethics, epistemology, archaeology, and other disciplines.  As such, ‎his concept of tawhid is rich in the depth of its erudition, abundant in its perception, and direct in its ‎implications for life and thought. Indeed, it is perhaps this work more than any other that reflects the ‎profound and original thought of Dr. al-Faruqi.‎

Google “scientific miracles in the Quran” and you will get millions of results, including web pages, videos, and images. It is not surprising that, as Muslims, we would be keen to have our holy book validated by the dominant epistemic channel of the day, i.e., science. For the vast majority of the world’s population, regardless of race, ethnicity, or creed, science is synonymous with truth, and, if a religious book is truly from God, then it ought to be compatible with science. By this reasoning, what clearer evidence could there be of the divine origin of the Quran than the fact that it miraculously contains foreknowledge of scientific matters that could not have been known 1400 years ago? While this sounds appealing and sensible, we should step back and clear up some confusions.

Öz: Halil İnalcık’ın Osmanlı İmparatorluğu Klasik Çağ (1973) eserinden bu yana, tarihçiler arasında 1600’lerden sonra, büyük oranda tutucu Kadızâdelilerin yükselişinin bir etkisi olarak Osmanlı ulemasının akli ilimlere olan merakının kaybolduğu görüşü kabul edilmiştir. Bu makalede, 17. yüzyıl Osmanlı uleması arasında akli ilimlere olan ilgide aslında düşüş olmadığını savunmaktayım. Bilakis mantık, diyalektik, felsefe ve kelâma olan ilgi yükselişte gibi görünmektedir. Safevi İran’dan kaçan Sünni Fars, Azeri ve Kürt âlimler kendileriyle birlikte akli ilimlerdeki yeni ilmi çalışmalarını getirmiş ve başarılı öğreticiler olarak ün kazanmışlardır. Ayrıca akli ilimler üzerindeki çalışmaların okutulduğu ve öğretildiği Osmanlı medreselerinin sayısının, 17. yüzyılda önemli ölçüde yükseldiği görünmektedir.
Anahtar Kelimeler: Kadızâdeli, Saçaklızâde, Birgivî, Mantık, Felsefe, Diyalektik, Osmanlı İmparatorluğu, 17. yüzyıl.

This article has two main purposes. First, to identify the sources of the formation of Ibn al-Haytham’s scientific thinking; and second, to analyze his scientific thinking worldview. The scientific thinking worldview refers to a holistic overview of the systematic and dynamic thinking in attaining knowledge which is attributed to Muslim scholar, Ibn al-Haytham. However, Ibn al-Haytham was accused by some Western scholars of being a secular minded Muslim scholar. Meanwhile some orientalists claimed that his school of thought was adapted only from Greek scholar, Aristotle. The question is, is it true that Ibn al-Haytham was a secular minded Muslim? Is it true that Ibn al-Haytham separates the divine element in implementing his scientific research? What are his sources of worldview? What about the worldview of his scientific thinking? All questions are answered by performing a content analysis on relevant secondary data. The discussion in this paper is divided into three main parts. Firstly, reviewing the biography of Ibn al-Haytham; secondly, identifying the sources of his scientific thinking worldview; and thirdly, analyzing the main elements of Ibn al-Haytham’s scientific thinking worldview. As a result, this paper concludes that the scientific thinking worldview of Ibn al-Haytham is characterized by three things: first, the Qur'an and the Hadith; second, philosophical thinking of the Greek scholars; and third, the influence of contemporary scholars. The overall analysis found that Ibn al-Haytham’s scientific thinking worldview are rooted from the strong faith in God, based on Islamic ethics and the desire of seeking the truth.

Keywords: Worldview; thinking; scientific; Ibn al-Haytham; element

In this study, we have endeavored to elucidate the ‘project’ of Mullā Ṣadrā’s transcendent philosophy
(al-ḥikma al-mutaʿāliya), an expression that Ṣadrā himself saw fit to describe his philosophical works. The
meaning and method of Ṣadrā’s transcendent philosophy, which inform his unique philosophical positions,
can be better understood when it is placed against the backdrop of discursive philosophy (ḥikma baḥthiyya)
of the Muslim peripatetics (al-mashshāʾīn). In explaining the project of transcendent philosophy, Ṣadrā
suggests that the mutaʿllih (deiform one) like any other ordinary philosopher builds theoretical models to
describe the nature of reality and its diverse phenomena. However, what sets him/her apart from the latter
is that he/she believes that through spiritual practices his/her soul can be transformed to the extent that he/
she can attain presential knowledge (al-ʿilm al-ḥuḍūrī) of the reality of being (ḥaqīqat al-wujūd). That is, he/
she can well penetrate the true essences (al-dhawāt) of things insofar as this is a possibility.

The development of spherical trigonometry as a mature discipline can be seen in the evolution of precise methods for calculating al-qibla, the sacred direction to Mecca. Solutions devised during the classical Islamic period grew less and less reliant on concepts that had been inherited from Greek and Indian astronomy. This study focuses on the calculations of al-qibla carried out by Abū al-Rayhān al-Bīrūnī in his al- Qānūn al-Mas'ūdī (Ghazna, c. 1035 CE) and by Abū al-Hasan 'Alī al-Marrākushī in his Jāmi ' almabādi' wa al-ghāyāt fī 'ilm al-mīqāt (probably Cairo, c. 1280 CE). In quite different ways, each approach synthesized elements of prior traditions but in the service of a new type of trigonometry, one that treats angles on the surface of a sphere as well as angles in the interior.

in Khalil b. Ahmad's (d. 175/791) Kitabii'l-ayn Apparently, our knowledge about the development of the Early Islamic Medicine is not sufficient considering the current knowledge. Since researches on that period are inadequate and writing documents does not carry on until today completely; Some documents regarding medicine are translated to Atabic .since Umayyad period, under the reign of Mervan b. el-Hakem (64-65/684-685) qnd these efforts continue until the reign of Memun, who was Abbasid caliphate. However, contents of these translations are not so clear. Khalil b. Ahmad (d. 175/79i), who lived in the end of the Umayyad period and in the beginning of the Abbasid period, was very prominent philologist. He has Kitabü'l-Ayn that is very early study on the Arabic Literature. In this work, Khalil b. Ahmad, explained over hundred words regarding the medicine, and sametimes investigates etymologic roots of these words and from where they came. His explanations on these words and information, which he presented, reflect medical culrure of that time. This essay will analyze medical terms given by Khalil b. Ahmad and meanwhile emphasize the im portant points from the point of history of medicine. •

Scholars have come to recognize the importance of classical Islamic philosophy both in its own right and in its preservation of and engagement with Greek philosophical ideas. At the same time, the period immediately following the so-called classical period has been considered a sort of dark age, in which Islamic thought entered a long period of decline. In this monumental new work, Frank Griffel seeks to overturn this conventional wisdom, arguing that what he calls the “post-classical” period has been unjustly maligned and neglected by previous generations of scholars.

The Formation of Post-Classical Philosophy in Islam is a comprehensive study of the far-reaching changes that led to a re-shaping of the philosophical discourse in Islam during the twelfth century. Earlier Western scholars thought that Islam’s engagement with the tradition of Greek philosophy ended during that century. More recent analyses suggest that Islamic thinkers instead integrated Greek thought into the genre of rationalist Muslim theology (kalām). Griffel argues that even this new view misses a key point. In addition to the integration of Greek ideas into kalām, Muslim theologians picked up the discourse of classical philosophy in Islam (falsafa) and began to produce books in the tradition of Plato, Aristotle, and Avicenna—a new and oft-misunderstood genre they called “ḥikma"—in which they left aside theological concerns. They wrote in both genres, kalām and ḥikma, and the same writers argued for opposing teachings on the nature of God, the world’s creation, and the afterlife depending on the genre in which they were writing. Griffel shows how careful attention to genre demonstrates both the coherence and ambiguity of this new philosophical approach.

A work of extraordinary breadth and depth, "The Formation of Post-Classical Philosophy in Islam" offers a detailed, insightful history of philosophy in Iraq, Iran, and Central Asia during the twelfth century. It will be essential reading for anyone interested in the history of philosophy or the history of Islam.

This article presents a constructive Shīʿī Ismaili Muslim engagement with Neo-Darwinian evolution. By drawing on Ismaili metaphysics and hermeneutics, I argue that Ismailis can affirm evolution without exceptions due to four features of contemporary and historical Ismaili thought. First, Aga Khan III (d. 1957), the 48th hereditary Ismaili Imam, integrated Neo-Darwinian evolution with his theological views. Likewise, the present Imam Aga Khan IV (b. 1936) teaches that there is no conflict between Islam and scientific truth because God's creative act is eternal and continuous. Second, Ismaili Neoplatonic metaphysics is compatible with evolution because it situates all natural processes as guided by the Universal Soul without a need for miracles. Third, the common descent of all life lends further support to the Ismaili belief in an unbroken lineage of hereditary Imams since the origins of life on earth. Fourth, the Quranic story of Adam's creation poses no hermeneutical issue because Ismaili scholars read the Adam story symbolically through esoteric exegesis (ta'wīl).

This dissertation explores the intellectual, cultural, and political history of knowledge in the late-medieval and early modern Ottoman context by examining the fifteenth-and sixteenth-century Ottoman astrological corpus. This corpus consists primarily of taqwīms (almanac-prognostications), occasional horoscopes, textbooks imparting astrological principles, and the examples of the zīj literature written in Persian and Ottoman Turkish. This dissertation argues that exploring hitherto neglected astrological sources and visiting the lives of hitherto marginalized astral experts (munajjims) provides important insights into the intersecting dynamics of science, politics, and culture in the late medieval and early modern Ottoman and Islamicate culture.
This study consists of three major parts, each undertaken with a combination of different historiographical approaches. The first part (Chapter 1) examines the intellectual and cultural history of astrological practice in the late-medieval and early modern Islamicate culture. I argue that contrary to the scholarly convictions in the historiography of Arabic science, astrology retained its prestigious status as a learned discipline with complex astronomical and mathematical underpinnings. The heightened interest during this period in the eastern Islamic lands in conducting observational enterprises and updating the available celestial data in the astronomical tables was inextricably related to the need for undertaking more accurate practice of astrology.
The second part (Chapter 2 and Chapter 3) of the dissertation focuses on the social history of munajjims in the Ottoman realm and tries to understand the complex social and patronage dynamics within which they functioned. By tracking their career trajectories from their vocational training to professional service, this part addresses several questions about the contents, mechanisms, and institutional structures of learning and practicing astrologically valid knowledge.
The third, and the last, part (Chapter 4 and Chapter 5) examines in a detailed fashion the personal and political implications of the ever-changing textual contents and constituents of almanac-prognostications (taqwīm) and other occasional horoscopes. By documenting the political significance and public recognition of astrological prognostications, this part demonstrates the ability of often-marginalized astrological texts to provide surprising complementary details about the early modern Ottoman political culture.