Pensejarahan Sains Islam

Lihat juga: Islam dan sains, Pensejarahan Islam terawal, dan Sosiologi Muslim terawal Sejarah sains di dunia Islam, seperti semua sejarah, dipenuhi dengan persoalan pentafsiran. Sejarawan

sains secara umumnya menganggap kajian sains Islam, seperti semua sejarah, semestinya dilihat dalam keadaan masa dan tempat tertentu. A. I. Sabra membuka gambaran keseluruhan mutakhir mengenai sains Arab dengan menyatakan, "Saya percaya tiada seorang pun akan ingin mencabar kenyataan bahawa semua sejarah adalah sejarah tempatan ... dan sejarah sains tidak terkecuali." [215]

Sesetengah cendekiawan mengelak pendekatan sejarah tempatan sebegitu dan berusaha mengenalpasti hubungan asas antara Islam dan sains yang terpakai pada semua masa dan tempat. Ahli fizik Pakistan, Pervez Hoodbhoy, menggambarkan "kefanatikan keagamaan menjadi hubungan dominan agama dan sains dalam Islam". Ahli sosiologi Toby Huff mendakwa bahawa Islam kekurangan "pandangan rasionalis mengenai manusia dan alam semulajadi" yang menjadi dominan di Eropah. Ahli falsafah dan Sesetengah cendekiawan mengelak pendekatan sejarah tempatan sebegitu dan berusaha mengenalpasti hubungan asas antara Islam dan sains yang terpakai pada semua masa dan tempat. Ahli fizik Pakistan, Pervez Hoodbhoy, menggambarkan "kefanatikan keagamaan menjadi hubungan dominan agama dan sains dalam Islam". Ahli sosiologi Toby Huff mendakwa bahawa Islam kekurangan "pandangan rasionalis mengenai manusia dan alam semulajadi" yang menjadi dominan di Eropah. Ahli falsafah dan

Nasr mengenalpasti satu pendekatan yang jelas Muslim terhadap sains, yang mengalir dari ketauhidan Islam dan larangan agama yang berkaitan terhadap penggambaran imej terukir. Dalam sains, ini terpantul dalam ketidak minatan falsafah dalam menggambarkan objek material tersendiri, sifatsifat dan ciricirinya, dan sebaliknya urusan dengan ideal, bentuk Plato yang wujud di dalam jirim sebagai ungkapan kehendak Maha Pencipta. Oleh itu, seseorang dapat "melihat mengapa matematik begitu kuat menarik hati orang Islam: sifat abstraknya melengkapi jambatan yang dicari orang Islam antara kepelbagaian dan kesatuan." [218]

Bagaimana pun, sebahagian sejarawan sains mempersoalkan nilai sempadan yang terlukis yang melabelkan sains, dan ahli sains yang mengamalkannya, dengan istilah budaya, tamadun atau bahasa tertentu. Pertimbangkan kes Nasir alDin Tusi (1201–1274), yang mencipta teorem matematiknya, Ganding Tusi, ketika beliau adalah pengarah balai cerap Maragheh. Penaung alTusi dan pengasas balai cerap itu ialah penakluk Baghdad berbangsa Mongol yang bukan Islam, Hulagu Khan. Ganding Tusi "pertama kali ditemui di dalam teks berbahasa Arab, yang ditulis oleh seorang lelaki yang bertutur dalam bahasa Parsi di rumah, dan menggunakan teorem itu, seperti ahli falak lain yang mengikuti beliau dan semuanya bekerja di dunia "Arab/Islam", untuk memperbaharui astronomi Yunani klasik, dan kemudian teoremnya diterjemahkan pula ke bahasa Yunani Bizantin menjelang permulaan kurun ke14, hanya untuk digunakan kemudian oleh Copernicus dan lainlain di dalam teksteks Latin di Eropah pada masa

Renaissance." [219]

Lihat pula

Garis masa sains dan teknologi Islam Senarai ahli sains Islam

Senarai ahli sains dan sarjana Arab Senarai ahli sains dan sarjana Iran Senarai ahli falsafah dan ahli sains Turki

Zaman Kegemilangan Islam Falsafah Islam Awal Reka cipta dalam dunia Islam Revolusi Pertanian Islam Zaman Kegemilangan budaya Yahudi di Sepanyol

Kajian Islam Terjemahan bahasa Latin pada abad ke12 Kesarjanaan AlQuran dan sains

Nota

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"Let us begin with a neutral and innocent definition of Arabic, or what also may be called Islamic, science in terms of time and space: the term Arabic (or Islamic) science the scientific activities of individuals who lived in a region that might extended chronologically from the eighth century A.D. to the beginning of the modern era, and geographically from the Iberian Peninsula and north Africa to the Indus valley and from the Southern Arabia to the Caspian Sea —that is, the region covered for most of that period by what we call Islamic Civilization, and in which the results of the activities referred to were for the most part expressed in the Arabic Language. We need not be concerned over the refinements that obviously need to be introduced over this seemingly neutral definition."

2. Bernard Lewis, What Went Wrong? Western Impact and Middle Eastern Response: "There have been many civilizations in human history, almost all of which were local, in the sense that they were defined by a region and an ethnic group. This applied to all the ancient civilizations of the Middle East—Egypt, Babylon, Persia; to the great civilizations of Asia —India, China; and to the civilizations of PreColumbian America. There are two exceptions: Christendom and Islam. These are two civilizations defined by religion, in which religion is the primary defining force, not, as in India or China, a secondary aspect among others of an essentially regional and ethnically defined civilization. Here, again, another word of explanation is necessary."

"In English we use the word “Islam” with two distinct meanings, and the distinction is often blurred and lost and gives rise to considerable confusion. In the one sense, Islam is the counterpart of Christianity; that is to say, a religion in the strict sense of the word: a system of belief and worship. In the other sense, Islam is the counterpart of Christendom; that is to say, a civilization shaped and defined by a religion, but containing many elements apart from and even hostile to that religion, yet arising within that civilization."

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