Reception of a polymath: Biruni in history

Biruni ◽  
2020 ◽  
pp. 130-147
Author(s):  
George Malagaris
Keyword(s):  
Scientific Reasoning ◽  
Ibn Sina ◽  
Islamic World ◽  
Modern Period

Biruni enjoyed a high reputation for learning during his lifetime, particularly among the Ghaznavid literati. Shortly after his passing, Biruni’s fictionalized depiction in Nizami Arudi’s advice manual dramatized relations between him, Ibn Sina, and Mahmud of Ghazna. Biographical dictionaries in the eastern and western regions of the Islamic world represented Biruni differently. In philosophical and theological circles enamoured with Aristotelianism, the tendentious text of Biruni’s correspondence with Ibn Sina may have negatively affected Biruni’s intellectual reputation. Yet among astronomers, chronologists, geographers and others, Biruni’s reputation remained strong and his fame for exactitude, rigour, and scientific reasoning endured. Biruni received greater attention in the Indo-Persian context than the Latinate European one, in part due to the translation and patronage of specific genres of texts. The modern period experienced a revival in Biruni’s reputation and a renewed awareness of his achievements.

Tayādhūq (Theodocus/Théodoros) and his role in the formation of Islamic medicine

2021 ◽  
pp. 096777202110525
Author(s):  
Samet Şenel ◽  
Halil İbrahim Yılmaz
Keyword(s):  
Significant Role ◽  
Medical Knowledge ◽  
Ibn Sina ◽  
Islamic World ◽  
Islamic Medicine ◽  
Early Islamic

Tayādhūq, also known as Theodocus/Théodoros (d. early 8th century AD), was educated in the Gondēs̲h̲āpūr School and served the Sassanid kings. During this period, he contacted the Umayyad court and became the physician of Hajjāj ibn Yūsuf (d. 715 AD), the general governor of the Eastern regions of the caliphate. In addition to his knowledge on the Sassanid scientific tradition, Tayādhūq had a significant role in transferring this tradition to the Islamic world. His ideas were later followed by polymath physicians such as Rhazes (Abū Bakr al-Rāzī, d. 925 AD), Avicenna (Ibn Sīnā, d. 1037 AD), and others who lived after him. His medical works were of great importance to the development of early Islamic medicine. Therefore, this study will attempt to illuminate this forgotten scholar's medical knowledge, the works he produced, and finally illustrate his influences on later Muslim physicians.

Bacon’s Novum organum

2021 ◽  
Vol 58 (3) ◽  
pp. 38-46
Author(s):  
Elodie Cassan ◽  
Keyword(s):  
Early Modern ◽  
Scientific Reasoning ◽  
Natural Philosophy ◽  
Early Modern Period ◽  
Direct Access ◽  
Modern Period ◽  
The World ◽  
Two Sides ◽  
The Way

Dan Garber’s paper provides materials permitting to reply to an objection frequently made to the idea that the Novum Organum is a book of logic, as the allusion to Aristotle’s Organon included in the very title of this book shows it is. How can Bacon actually build a logic, considering his repeated claims that he desires to base natural philosophy directly on observation and experiment? Garber shows that in the Novum Organum access to experience is always mediated by particular questions and settings. If there is no direct access to observation and experience, then there is no point in equating Bacon’s focus on experience in the Novum Organum with a rejection of discursive issues. On the contrary, these are two sides of the same coin. Bacon’s articulation of rules for the building of scientific reasoning in connection with the way the world is, illustrates his massive concern with the relation between reality, thinking and language. This concern is essential in the field of logic as it is constructed in the Early Modern period.

scholarly journals On Love (trans., comm. by T. K. Ibrahim, V. N. Efremova)

2018 ◽  
Vol 11 (2) ◽  
pp. 296-321
Author(s):  
Abu Ali Ibn-Sina
Keyword(s):  
Ibn Sina ◽  
Islamic World

The treatise “On Love” is written by the greatest philosopher of the Islamic world Ibn-Sina (Avicenna, 980–1037). It develops a conception of love as one of God’s attributes as well as the driving motive of cosmogenesis and the principle, which unites the Creator and the creatures. Along with the teaching on epiphany (tajalli) this conception will become fundamental for Islamic theosophy and especially that of the Sufis.

scholarly journals Mental health problems: journey from Baghdad to Europe

2013 ◽  
Vol 10 (4) ◽  
pp. 100-101
Author(s):  
Yasir Abbasi ◽  
Adel Omrani
Keyword(s):  
Mental Health ◽  
Mental Illness ◽  
Scientific Reasoning ◽  
Mental Health Problems ◽  
Health Problems ◽  
Islamic World ◽  
The Past

This article looks at the evidence that not only did mental health problems affect people in the past, but that the physicians of past eras made numerous attempts to understand, classify and treat mental illness. Our aim is to show the strong scientific reasoning during the medieval era, in the Islamic world in particular, and how the complexities encountered by physicians centuries ago still haunt psychiatrists today.

Rethinking Europe and the Islamic World in the Age of Exploration

1998 ◽  
Vol 2 (3) ◽  
pp. 221-246 ◽  
Author(s):  
Linda T. Darling
Keyword(s):  
Early Modern ◽  
Western Europe ◽  
Spontaneous Generation ◽  
Early Modern Europe ◽  
The West ◽  
Islamic World ◽  
Religious Wars ◽  
Modern Period ◽  
Age Of Exploration ◽  
East And West

AbstractOur image of early modern Europe is one of religious wars, intellectual and scientific discoveries, and global explorations that "circumvented" the Islamic world and left it behind in the dust of progress. The Islamic world in the same period is pictured as stagnant and declining, unable or unwilling to adopt technologies or profit from discoveries made by a dynamic Europe. However, the idea of eastern immobility reflects not the reality of the east but the persistence of ancient western stereotypes. This essay describes the growth of those stereotypes, then discusses recent research on conditions in the Islamic world and how its results affect our understanding of relations between east and west. It sees transformations in the Islamic world as similar to those in western Europe, generating an image of two civilizations on parallel rather than opposing tracks. The source of European superiority in the modern period should not be sought in the decline of the east. The idea that while the west progressed the east stood still should be relegated to the horse-and-buggy era as something once believed but no longer credible, like the flat earth, spontaneous generation, or the medical use of leeches.

scholarly journals An Investigation on the Translation of Asâs al-Iqtibâs fi'l-Mantık, which was translated into Arabic by Mullā Ḫüsrev by the Order of Mehmed II the Conqueror

2021 ◽  
Vol 7 (1) ◽  
pp. 3-56
Author(s):  
Ferruh Özpilavcı
Keyword(s):  
The Political ◽  
Great Mathematician ◽  
13Th Century ◽  
Important Work ◽  
Philosophical Work ◽  
Political Field ◽  
Ibn Sina ◽  
Islamic World ◽  
Cultural Field ◽  
History Of

The Islamic world in the 13th century is a very scientifically productive period, when great logicians and great works emerged in terms of logic. Undoubtedly, one of the leading figures of this century in the field of philosophy and logic is the great mathematician, logician and philosopher Nasīr al-Dīn al-Tūsī (d. 1274). Al-Tūsī, who has produced many valuable works, has written his work named Asâs al-Iqtibâs fi'l-Mantık. (The Basis of Acquisition). It has been modeled on the famous encyclopedic philosophical work of Ibn Sīnā-Avicenna (d. 1037), the first nine books of Kitâb al-Şifā (The Cure) on logic. The work has been among the masterpieces of the history of Islamic logic with its competent expression and original contributions, encompassing all matters up to its age. Ottoman Sultan Mehmed II The Conqueror (r. 1451-1481), who carried out important activities in the scientific and cultural field as well as his achievements in the political field, ordered this important work of logic written in Persian to be translated into Arabic from Shaykh al-Islam Mullā Ḫüsrev (d. 1480) in order to have a more common and useful functionality. In addition, Mullā Ḫüsrev, who was also a great jurist and logician, successfully completed this important task and presented his translation to the Sultan. Many copies of this translation have survived, the translator himself wrote two of which. In this article, the work named Esâsu’l İktibâs fi'l-Mantık and its translation in question have been examined and evaluated.

The Relacyja of Sefer Muratowicz: 1601–1602 Private Royal Envoy of Sigismund III Vasa to Shah ‘Abbas I

2014 ◽  
Vol 5 (1) ◽  
pp. 59-93
Author(s):  
Michael Połczyński
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Critical Role ◽  
Early Modern Period ◽  
Islamic World ◽  
Social Milieu ◽  
Economic Relations ◽  
Modern Period ◽  
Armenian Population

Armenian merchant and Ottoman subject Sefer Muratowicz emigrated to the Polish-Lithuanian Commonwealth in the late sixteenth century. Soon after, he appeared before Safavid Shah ‘Abbas I as the personal envoy of King Sigismund III Vasa on a royal diplomatic mission unsanctioned by the Commonwealth's parliament. Though the trajectory of Sefer Muratowicz's life is not without precedence in the heterogeneous social milieu of Poland-Lithuania, his documented involvement in the private royal embassy of 1601–1602 to Safavid Persia presents an exceptional view into the critical role of the diasporic Armenian population in the diplomatic and economic relations between Europe's largest republic and the Islamic world in the early modern period.

Philosophical Commentaries

2020 ◽  
pp. 779-793
Author(s):  
Jules Janssens
Keyword(s):  
Ibn Sina ◽  
Islamic World ◽  
Mulla Sadra ◽  
Ibn Rushd ◽  
Philosophical System ◽  
Qur'anic Exegesis

Among the ideological purposes against which classical Qur’anic exegesis was described one finds philosophy. Al-Kindī and Ibn Sīnā have integrated the Qur’an in the development of their very philosophical system, even if the former did so only in a preliminary way—one has to wait for Ibn Sīnā for a systematic philosophical comment. As to Ibn Rushd, his main purpose was to show that the Qur’an justifies the practice of philosophy. In the later Islamic world, elements of this philosophical Qur’anic exegesis were included in different major currents of thought: kalām (al-Ghazālī, Fakhr al-Dīn al-Rāzī), taṣawwuf (Muḥyī al-Dīn ibn ʿArabī), and the Ishrāqī school (Shihāb al-Dīn Suhrawardī, Mullā Ṣadrā Shirāzī).

Islamic Pharmacology in the Middle Ages: Theories and Substances

2008 ◽  
Vol 16 (2) ◽  
pp. 219-227 ◽  
Author(s):  
Danielle Jacquart
Keyword(s):  
Middle Ages ◽  
Experimental Approach ◽  
13Th Century ◽  
Islamic World ◽  
Primary Qualities ◽  
Modern Period ◽  
The Middle Ages ◽  
The Way

From the ninth to the 13th century, numerous works on pharmacology were written in Arabic in Eastern as well as in Western parts of the Islamic world. Starting from Galen and Dioscorides, the Islamic authors greatly improved on the Greek heritage. Among the theories they developed, two major trends stand out. The first trend emphasized medicinal degrees of primary qualities, and thus could lead to the promotion of mathematical rules. The second trend, on the contrary, focused on ‘the whole form’ of the substances, and opened the way to an experimental approach. Both these trends will continue in European pharmacology up to the Modern period.

Heresy and Sufism in the Arabic-Islamic world, 1550–1750: Some preliminary observations

2010 ◽  
Vol 73 (3) ◽  
pp. 357-380 ◽  
Author(s):  
Khaled El-Rouayheb
Keyword(s):  
Middle East ◽  
Early Modern ◽  
Early Modern Period ◽  
Islamic World ◽  
Modern Period ◽  
Arabic Speaking ◽  
Previous Scholarship

AbstractThe present paper is an attempt to throw preliminary light on heretical Sufi groups in the Arabic-Islamic world in the early-modern period (sixteenth to eighteenth centuries). Previous scholarship on antinomian Sufism has tended to focus on earlier centuries and on Persian- and Turkish-speaking groups. Evidence suggests that there is also a history to be written of antinomian mystical groups in the Arabic-speaking world in later centuries. On the eve of modernity in the Arabic-speaking Middle East, groups and individuals existed who rejected or ignored the prevalent scholarly interpretation of Islam and challenged the authority of the class of religious scholars (ʿulamā'). A number of sources from the period, usually hostile and/or satirical, attest to the existence of such groups and allow us to reconstruct the overall contours of their outlook.

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