Islam Wiki

The Islamic Golden Age, or the Islamic Renaissance,[1] is traditionally dated from the mid-8th to the mid-13th century A.D. (sack of Baghdad)[2][3] but has been extended to 15th[4] and 16th[3] centuries by more recent scholarship. During this period, artists, engineers, scholars, poets, philosophers, geographers and traders in the Islamic world contributed to agriculture, the arts, economics, industry, law, literature, navigation, philosophy, sciences, sociology, and technology, both by preserving earlier traditions and by adding inventions and innovations of their own.[5] Howard R. Turner writes: "Muslim artists and scientists, princes and laborers together made a unique culture that has directly and indirectly influenced societies on every continent."[5]


See also: Early reforms under Islam and Muslim conquests

Age of the Caliphs

During the Muslim conquests of the 7th and early 9th centuries, Rashidun armies established the Caliphate, or Islamic Empire, one of the largest empires in history. The Islamic Golden Age was soon inaugurated by the middle of the 8th century by the ascension of the Abbasid Caliphate and the transfer of the capital from Damascus to the newly founded city Baghdad. The Abbassids were influenced by the Qur'anic injunctions and hadith such as "The ink of the scholar is more holy than the blood of martyrs" stressing the value of knowledge. During this period the Muslim world became the unrivaled intellectual centre for science, philosophy, medicine and education as the Abbasids championed the cause of knowledge. They established the "House of Wisdom" (Arabic:بيت الحكمة) in Baghdad, where scholars, both Muslim and non-Muslim, sought to gather and translate all the world's knowledge into Arabic in the Translation Movement. Many classic works of antiquity that would otherwise have been forgotten were translated into Arabic and later in turn translated into Turkish, Sindhi, Persian, Hebrew and Latin. During this period the Muslim world was a cauldron of cultures which collected, synthesized and significantly advanced the knowledge gained from the ancient Mesopotamian, Roman, Chinese, Indian, Persian, Egyptian, North African, Greek and Byzantine civilizations. Rival Muslim dynasties such as the Fatimids of Egypt and the Umayyads of al-Andalus were also major intellectual centres with cities such as Cairo and Córdoba rivaling Baghdad.[6]

According to historian Nigel J. Shanks in 1984: "The Byzantine Emperor was amazed to discover that the collecting and purchasing of Greek manuscripts were among the terms of peace dictated by the victorious Saracen leaders." According to historian E.T. Withington in 1894, it "was this people who took from the hands of the unworthy successors of Galen and Hippocrates the flickering torch of Greek medicine" and "they handed it back after five centuries burning more brightly than before".

According to Bernard Lewis, the Caliphate was the first "truly universal civilization," which brought together for the first time "peoples as diverse as the Chinese, the Indians, the people of the Middle East and North Africa, black Africans, and white Europeans."[7]

A major innovation of this period was paper – originally a secret tightly guarded by the Chinese. The art of papermaking was obtained from prisoners taken at the Battle of Talas (751), spreading to the islamic cities of Samarkand and Baghdad. The Arabs improved upon the Chinese techniques of using mulberry bark by using starch to account for the Muslim preference for pens vs. the Chinese for brushes. By AD 900 there were hundreds of shops employing scribes and binders for books in Baghdad and even public libraries began to become established, including the first lending libraries. From here paper-making spread west to Fez and then to al-Andalus and from there to Europe in the 13th century.[8]

Much of this learning and development can be linked to topography. Even prior to Islam's presence, the city of Mecca served as a center of trade in Arabia. The tradition of the pilgrimage to Mecca became a center for exchanging ideas and goods. The influence held by Muslim merchants over African-Arabian and Arabian-Asian trade routes was tremendous. As a result, Islamic civilization grew and expanded on the basis of its merchant economy, in contrast to their Christian, Indian and Chinese peers who built societies from an agricultural landholding nobility. Merchants brought goods and their faith to China, India, South-east Asia, and the kingdoms of Western Africa and returned with new inventions. Merchants used their wealth to invest in textiles and plantations.

Aside from traders, Sufi missionaries also played a large role in the spread of Islam, by bringing their message to various regions around the world. The principal locations included: Persia, Ancient Mesopotamia, Central Asia and North Africa. Although, the mystics also had a significant influence in parts of Eastern Africa, Ancient Anatolia (Turkey), South Asia, East Asia and South-east Asia.[9][10]


See also: Islamic democracy and Constitution of Medina

a Mughal girl with Parrot, scene from the Tuti-Nâma-Manuscript.

Many medieval Muslim thinkers pursued humanistic, rational and scientific discourses in their search for knowledge, meaning and values. A wide range of Islamic writings on love, poetry, history and philosophical theology show that medieval Islamic thought was open to the humanistic ideas of individualism, occasional secularism, skepticism and liberalism.[11][12]

Religious freedom, though society was still controlled under Islamic values, helped create cross-cultural networks by attracting Muslim, Christian and Jewish intellectuals and thereby helped spawn the greatest period of philosophical creativity in the Middle Ages from the 8th to 13th centuries.[6] Another reason the Islamic world flourished during this period was an early emphasis on freedom of speech, as summarized by al-Hashimi (a cousin of Caliph al-Ma'mun) in the following letter to one of the religious opponents he was attempting to convert through reason:[13]

"Bring forward all the arguments you wish and say whatever you please and speak your mind freely. Now that you are safe and free to say whatever you please appoint some arbitrator who will impartially judge between us and lean only towards the truth and be free from the empary of passion, and that arbitrator shall be Reason, whereby God makes us responsible for our own rewards and punishments. Herein I have dealt justly with you and have given you full security and am ready to accept whatever decision Reason may give for me or against me. For "There is no compulsion in religion" (Qur'an 2:256) and I have only invited you to accept our faith willingly and of your own accord and have pointed out the hideousness of your present belief. Peace be upon you and the blessings of God!"

The earliest known treatises dealing with environmentalism and environmental science, especially pollution, were Arabic treatises written by al-Kindi, al-Razi, Ibn Al-Jazzar, al-Tamimi, al-Masihi, Avicenna, Ali ibn Ridwan, Abd-el-latif, and Ibn al-Nafis. Their works covered a number of subjects related to pollution such as air pollution, water pollution, soil contamination, municipal solid waste mishandling, and environmental impact assessments of certain localities.[14] Cordoba, al-Andalus also had the first waste containers and waste disposal facilities for litter collection.[15]


File:Lunar eclipse al-Biruni.jpg

An illustration from al-Biruni's Persian book. It shows different phases of the moon.

Another common feature during the Islamic Golden Age was the large number of Muslim polymath scholars, who were known as "Hakeems", each of whom contributed to a variety of different fields of both religious and secular learning, comparable to the later "Renaissance Men" (such as Leonardo da Vinci) of the European Renaissance period.[16][17] During the Islamic Golden Age, polymath scholars with a wide breadth of knowledge in different fields were more common than scholars who specialized in any single field of learning.[16]

Notable medieval Muslim polymaths included al-Biruni, al-Jahiz, al-Kindi, Ibn Sina (Latinized: Avicenna), al-Idrisi, Ibn Bajjah, Ibn Zuhr, Ibn Tufail, Ibn Rushd (Latinized: Averroes), al-Suyuti,[18] Jābir ibn Hayyān,[19] Abbas Ibn Firnas,[20] Ibn al-Haytham (Latinized: Alhazen or Alhacen),[21] Ibn al-Nafis,[22] Ibn Khaldun,[23] al-Khwarizmi, al-Masudi, al-Muqaddasi, and Nasīr al-Dīn al-Tūsī.[16]


See also: Islamic Agricultural Revolution, Islamic economics in the world, and Islamic science and technology

A manuscript written during the Abbasid Era.

A number of important educational and scientific institutions previously unknown in the ancient world have their origins in the early Islamic world, with the most notable examples being: the public hospital (which replaced healing temples and sleep temples)[24] and psychiatric hospital,[25] the public library and lending library, the academic degree-granting university, and the astronomical observatory as a research institute[24] (as opposed to a private observation post as was the case in ancient times).[26]


Main article: Bimaristan
See also: Islamic medicine

Umayyad Caliph Al-Walid ibn Abd al-Malik is often credited with building the first permanent Bimaristan hospital in Damascus in 707 AD.[27] The bimaristan had a staff of salaried physicians and a well equipped dispensary.[28] It treated the blind, lepers and other disabled people, and also separated those patients with leprosy from the rest of the ill.[28] Some consider this bimaristan no more than a lepersoria because it only segregated patients with leprosy.[27] The first true Islamic hospital was built during the reign of Caliph Harun al-Rashid.[29] The Caliph invited the son of chief physician, Jabril ibn Bukhtishu to head the new Baghdad bimaristan. It quickly achieved fame and led to the development of other hospitals in Baghdad.[29]

As hospitals developed during the Islamic civilization, specific characteristics were attained. Bimaristans were secular. They served all people regardless of their race, religion, citizenship, or gender.[29] The Waqf documents stated nobody was ever to be turned away.[28] The ultimate goal of all physicians and hospital staff was to work together to help the well-being of their patients.[28] There was no time limit a patient could spend as an inpatient;[27] the Waqf documents stated the hospital was required to keep all patients until they were fully recovered.[29] Men and women were admitted to separate but equally equipped wards.[29][28] The separate wards were further divided into mental disease, contagious disease, non-contagious disease, surgery, medicine, and eye disease.[28][27] Patients were attended to by same sex nurses and staff.[27] Each hospital contained a lecture hall, kitchen, pharmacy, library, mosque and occasionally a chapel for Christian patients.[30][27] Recreational materials and musicians were often employed to comfort and cheer patients up.[27]


The early Islamic Empire had the highest literacy rates among pre-modern societies, comparable to the city of classical Athens in the 4th century BC,[31] but on a larger scale, comparable to China after the introduction of printing from the 10th century.[32] One factor for the relatively high literacy rates in the early Islamic Empire was its parent-driven educational marketplace, as the state did not systematically subsidize educational services until the introduction of state funding under Nizam al-Mulk in the 11th century.[33] Another factor was the diffusion of paper from China,[34] which led to an efflorescence of books and written culture in Islamic society, thus papermaking technology transformed Islamic society (and later, the rest of Afro-Eurasia) from an oral to scribal culture, comparable to the later shifts from scribal to typographic culture, and from typographic culture to the Internet.[35] Other factors include the widespread use of paper books in Islamic society (more so than any other previously existing society), the study and memorization of the Qur'an, flourishing commercial activity, and the emergence of the Maktab and Madrasah educational institutions.[36]


Main article: Madrasah
See also: Ijazah and Maktab

The first universities which issued diplomas were the Bimaristan medical university-hospitals of the medieval Islamic world, where medical diplomas were issued to students of Islamic medicine who were qualified to be practicing doctors of medicine from the 9th century.[37] The Guinness Book of World Records recognizes the University of Al Karaouine in Fez, Morocco as the oldest degree-granting university in the world with its founding in 859 CE.[38] Al-Azhar University, founded in Cairo, Egypt in the 975 CE, offered a variety of academic degrees, including postgraduate degrees, and is often considered the first full-fledged university. The origins of the doctorate also dates back to the ijazat attadris wa 'l-ifttd ("license to teach and issue legal opinions") in the medieval Madrasahs which taught Islamic law.[39]


A number of distinct features of the modern library were introduced in the Islamic world, where libraries not only served as a collection of manuscripts as was the case in ancient libraries, but also as a public library and lending library, a centre for the instruction and spread of sciences and ideas, a place for meetings and discussions, and sometimes as a lodging for scholars or boarding school for pupils. The concept of the library catalogue was also introduced in medieval Islamic libraries, where books were organized into specific genres and categories.[40]

By the 10th century, Cordoba had 700 mosques, 60,000 palaces, and 70 libraries, the largest of which had 600,000 books. In the whole al-Andalus, 60,000 treatises, poems, polemics and compilations were published each year.[41] This is even greater than modern Spain, which publishes 44,000 books every year, as of 2011.[42] In addition, the medieval Tulum Hospital in Cairo had 100,000 books, the Mustansiriyya University in Baghdad had 80,000 volumes,[27] the library of Cairo had two million books,[43] and the library of Tripoli had as many as three million books,[44][27] before it was destroyed by Crusaders.[44] In comparison, 14th century Europe's largest library, at the University of Paris, had only 400 volumes, 7500 times smaller than the library at Tripoli.[27]

The number of important and original medieval Arabic works on the mathematical sciences far exceeds the combined total of Latin and Greek works of comparable significance, although only a small fraction of the surviving Arabic scientific works have been studied in modern times.[44] For instance, Jamil Ragep, an historian of science from McGill University, says that 'less than 5% of the available material has been studied.'[45] Salim Al-Hassani states that 50,000 of the surviving manuscripts have been reviewed and that there are 5 million more manuscripts still awaiting review.[46] A Russian historian O. B. Frolova gives an idea of the numerical quantity of these manuscripts and works always findable:

"The results of the Arab scholars' literary activities are reflected in the enormous amount of works (about some hundred thousand) and manuscripts (not less than 5 million) which were current... These figures are so imposing that only the printed epoch presents comparable materials"[47]


Main article: Islamic astronomy

Islamic astronomers had based their work largely on actual observations of the heavens, far more so than earlier Greek astronomers who relied heavily upon abstract calculation.[48] This led to the emergence of the modern astronomical observatory as a research institute[49] (as opposed to a private observation post as was the case in ancient times)[50] being first introduced by medieval Muslim astronomers, who produced accurate Zij treatises using these observatories. The Islamic observatory was the first specialized astronomical institution with its own scientific staff,[49] director, astronomical program,[50] large astronomical instruments, and building where astronomical research and observations are carried out. Islamic observatories were also the first to employ enormously large astronomical instruments in order to greatly improve the accuracy of their observations.[49]

The medieval Islamic observatories were also the earliest institutions to emphasize group research (as opposed to individual research) and where "theoretical investigations went hand in hand with observations." In this sense, they were similar to modern scientific research institutions.[51]


Main article: Sharia
See also: Fiqh

Several fundamental common law institutions may have been adapted from similar legal institutions in Islamic law and jurisprudence, and introduced to England by the Normans after the Norman conquest of England and the Emirate of Sicily, and by Crusaders during the Crusades. In particular, the "royal English contract protected by the action of debt is identified with the Islamic Aqd, the English assize of novel disseisin is identified with the Islamic Istihqaq, and the English jury is identified with the Islamic Lafif." Other legal institutions introduced in Islamic law include the trust and charitable trust (Waqf),[52][53] the agency and aval (Hawala),[54] and the lawsuit and medical peer review.[55] Other English legal institutions such as "the scholastic method, the license to teach," the "law schools known as Inns of Court in England and Madrasas in Islam" and the "European commenda" (Islamic Qirad) may have also originated from Islamic law. These influences have led some scholars to suggest that Islamic law may have laid the foundations for "the common law as an integrated whole".[39]


Age of discovery

Main article: Islamic geography
See also: Islamic economics in the world, Inventions in the medieval Islamic world, Ibn Battuta, and Pre-Columbian Andalusian-Americas contact theories
File:Piri Reis map of Europe and the Mediterranean Sea.jpg

Part of the Piri Reis map (1513) showing Europe and the Mediterranean Basin.

The Islamic Empire significantly contributed to globalization during the Islamic Golden Age, when the knowledge, trade and economies from many previously isolated regions and civilizations began integrating due to contacts with Muslim explorers, sailors, scholars, traders, and travelers. Some have called this period the "Pax Islamica" or "Afro-Asiatic age of discovery", in reference to the Southwest Asian and North African traders and explorers (though mostly Muslims, some were also Jewish Radhanites) who travelled most of the Old World, and established an early global economy[56] across most of Asia and Africa and much of Europe, with their trade networks extending from the Atlantic Ocean and Mediterranean Sea in the west to the Indian Ocean and China Sea in the east.[57] This helped establish the Islamic Empire (including the Rashidun, Umayyad, Abbasid and Fatimid caliphates) as the world's leading extensive economic power throughout the 7th–13th centuries.[56] Several contemporary medieval Arabic reports also suggest that Muslim explorers from al-Andalus and the Maghreb may have travelled in expeditions across the Atlantic Ocean between the 9th and 14th centuries.[58]

Agricultural Revolution

File:Various grains.jpg

Barley, oats, and some products made from them

The Islamic Golden Age witnessed a fundamental transformation in agriculture known as the "Muslim Agricultural Revolution" or "Arab Agricultural Revolution".[59] Due to the global economy established by Muslim traders across the Old World, this enabled the diffusion of many plants and farming techniques between different parts of the Islamic world, as well as the adaptation of plants and techniques from beyond the Islamic world. Crops from Africa such as sorghum, crops from China such as citrus fruits, and numerous crops from India such as mangos, rice, and especially cotton and sugar cane, were distributed throughout Islamic lands which normally would not be able to grow these crops.[60] Some have referred to the diffusion of numerous crops during this period as the "Globalisation of Crops",[61] which, along with an increased mechanization of agriculture (see Industrial growth below), led to major changes in economy, population distribution, vegetation cover,[62] agricultural production and income, population levels, urban growth, the distribution of the labour force, linked industries, cooking and diet, clothing, and numerous other aspects of life in the Islamic world.[60]

During the Islamic Agricultural Revolution, sugar production was refined and transformed into a large-scale industry by the Arabs, who built the first sugar refineries and sugar plantations. The Arabs and Berbers diffused sugar throughout the Islamic Empire from the 8th century.[63]

Muslims introduced cash cropping[64] and the modern crop rotation system where land was cropped four or more times in a two-year period. Winter crops were followed by summer ones. In areas where plants of shorter growing season were used, such as spinach and eggplants, the land could be cropped three or more times a year. In parts of Yemen, wheat yielded two harvests a year on the same land, as did rice in Iraq.[60] Muslims developed a scientific approach to agriculture based on three major elements; sophisticated systems of crop rotation, highly developed irrigation techniques, and the introduction of a large variety of crops which were studied and catalogued according to the season, type of land and amount of water they require. Numerous encyclopaedias on farming and botany were produced, containing accurate, precise detail.[65]

Market economy

See also: Islamic capitalism and Islamic socialism
File:Silver Dirham.png

Silver dirham of the Umayyad Caliphate, minted at Balkh in AH 111 (730 AD)

Early forms of proto-capitalism and free markets were present in the Caliphate,[66] where an early market economy and early form of merchant capitalism was developed between the 8th–12th centuries, which some refer to as "Islamic capitalism".[67] A vigorous monetary economy was created on the basis of the expanding levels of circulation of a stable high-value currency (the dinar) and the integration of monetary areas that were previously independent. Innovative new business techniques and forms of business organisation were introduced by economists, merchants and traders during this time. Such innovations included early contracts, bills of exchange, long-distance international trade, early forms of partnership (mufawada) such as limited partnerships (mudaraba), and early forms of credit, debt, profit, loss, capital (al-mal), capital accumulation (nama al-mal),[64] circulating capital, capital expenditure, revenue, cheques, promissory notes,[68] trusts (waqf), savings accounts, transactional accounts, pawning, loaning, exchange rates, bankers, money changers, ledgers, deposits, assignments, the double-entry bookkeeping system,[69] and lawsuits.[55] Organizational enterprises similar to corporations independent from the state also existed in the medieval Islamic world.[70][71] Many of these early proto-capitalist concepts were adopted and further advanced in medieval Europe from the 13th century onwards.[64]

When civilization [population] increases, the available labor again increases. In turn, luxury again increases in correspondence with the increasing profit, and the customs and needs of luxury increase. Crafts are created to obtain luxury products. The value realized from them increases, and, as a result, profits are again multiplied in the town. Production there is thriving even more than before. And so it goes with the second and third increase. All the additional labor serves luxury and wealth, in contrast to the original labor that served the necessity of life.[72]
Ibn Khaldun on economic growth
Businesses owned by responsible and organized merchants shall eventually surpass those owned by wealthy rulers.[72]
Ibn Khaldun on economic growth and the ideals of Plato

The systems of contract relied upon by merchants was very effective. Merchants would buy and sell on commission, with money loaned to them by wealthy investors, or a joint investment of several merchants, who were often Muslim, Christian and Jewish. Recently, a collection of documents was found in an Egyptian synagogue shedding a very detailed and human light on the life of medieval Middle Eastern merchants. Business partnerships would be made for many commercial ventures, and bonds of kinship enabled trade networks to form over huge distances. Networks developed during this time enabled a world in which money could be promised by a bank in Baghdad and cashed in Spain, creating the cheque system of today. Each time items passed through the cities along this extraordinary network, the city imposed a tax, resulting in high prices once reaching the final destination. These innovations made by Muslims and Jews laid the foundations for the modern economic system.

Though medieval Islamic economics appears to have been closer to proto-capitalism, some scholars have also found a number of parallels between Islamic economic jurisprudence and communism, including the Islamic ideas of zakat and riba.[73]

Industrial growth

Further information: Islamic Agricultural Revolution: Industrial growth and Inventions in the medieval Islamic world
File:Al-jazari water device.jpg

Diagram of a hydropowered water-raising machine from The Book of Knowledge of Ingenious Mechanical Devices by Al-Jazari in 1206.

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power, wind power, steam power,[74] fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic).[75] The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, shipmills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia.[76] Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines.[63] Such advances made it possible for many industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.[77]

A number of industries were generated due to the Islamic Agricultural Revolution, including early industries for agribusiness, astronomical instruments, ceramics, chemicals, distillation technologies, clocks, glass, mechanical hydropowered and wind powered machinery, matting, mosaics, pulp and paper, perfumery, petroleum, pharmaceuticals, rope-making, shipping, shipbuilding, silk, sugar, textiles, water, weapons, and the mining of minerals such as sulphur, ammonia, lead and iron. Early large factory complexes (tiraz) were built for many of these industries, and knowledge of these industries were later transmitted to medieval Europe, especially during the Latin translations of the 12th century, as well as before and after. For example, the first glass factories in Europe were founded in the 11th century by Egyptian craftsmen in Greece.[78] The agricultural and handicraft industries also experienced high levels of growth during this period.[57]


Further information: Islamic Agricultural Revolution – Labour

Abbasid coins during Al-Mu'tamid's reign

The labour force in the Caliphate were employed from diverse ethnic and religious backgrounds, while both men and women were involved in diverse occupations and economic activities.[79] Women were employed in a wide range of commercial activities and diverse occupations[80] in the primary sector (as farmers for example), secondary sector (as construction workers, dyers, spinners, etc.) and tertiary sector (as investors, doctors, nurses, presidents of guilds, brokers, peddlers, lenders, scholars, etc.).[81] Muslim women also had a monopoly over certain branches of the textile industry.[80]

Slaves occupied an important place in the economic life of Islamic world.[82][83] Large numbers of slaves were exported from eastern Africa to work in salt mines and labour-intensive plantations; the best evidence for this is the magnitude of the Zanj revolt in Iraq in the 9th century.[84] Slaves were also used for domestic work,[85] military service,[86] and civil administration.[87] Central and Eastern European slaves were generally known as Saqaliba (i.e. Slavs), while slaves from Central Asia and the Caucasus were often known as Mamluk.[88]


File:Al-jazari robots.jpg

The programmable automata of al-Jazari.

A significant number of inventions were produced by medieval Muslim engineers and inventors, such as Abbas Ibn Firnas, the Banū Mūsā, Taqi al-Din, and most notably al-Jazari.

Some of the inventions believed to have come from the Islamic Golden Age include the camera obscura, coffee, soap bar, tooth paste, shampoo, pure distillation, distilled alcohol, uric acid, nitric acid, alembic, valve, reciprocating suction piston pump, mechanized waterclocks, quilting, scalpel, bone saw, forceps, surgical catgut, vertical-axle windmill, inoculation, smallpox vaccine, fountain pen, cryptanalysis, frequency analysis, three-course meal, stained glass and quartz glass, Persian carpet, and celestial globe.[89]


See also: Islamic Agricultural Revolution: Urbanization
File:Hulagu Baghdad 1258.jpg

The battle of Baghdad, 1258

As urbanization increased, Muslim cities grew unregulated, resulting in narrow winding city streets and neighbourhoods separated by different ethnic backgrounds and religious affiliations. These qualities proved efficient for transporting goods [Citation needed] to and from major commercial centres while preserving the privacy valued by Islamic family life. Suburbs lay just outside the walled city, from wealthy residential communities, to working class semi-slums. City garbage dumps were located far from the city, as were clearly defined cemeteries which were often homes for criminals. A place of prayer was found just near one of the main gates, for religious festivals and public executions. Similarly, military training grounds were found near a main gate.

Muslim cities also had advanced domestic water systems with sewers, public baths, drinking fountains, piped drinking water supplies,[90] and widespread private and public toilet and bathing facilities.[91] By the 10th century, Cordoba had 700 mosques, 60,000 palaces, and 70 libraries.[41]

The demographics of medieval Islamic society varied in significant ways from other agricultural societies, including a decline in birth rates as well as a significant increase in life expectancy. Other traditional agrarian societies are estimated to have had an average life expectancy of 20 to 25 years,[92] while ancient Rome and medieval Europe are estimated at 20 to 30 years.[93] The life expectancy of Islamic society diverged from that of other traditional agrarian societies, with several studies on the lifespans of Islamic scholars concluding that members of this occupational group enjoyed a life expectancy between 69 and 75 years.[94] Such studies have given the following estimates for the average lifespans of religious scholars at various times and places: 72.8 years in the Middle East, 69–75 years in 11th century Islamic Spain,[95] 75 years in 12th century Persia,[96] and 59–72 years in 13th century Persia.[97] However, Maya Shatzmiller considers these religious scholars to not be a representative sample of the general population.[98] Conrad I. Lawrence estimates the average life expectancy (including infant mortality) in the early Islamic Caliphate to be above 35 years for the general population.[99] The early Islamic Empire had the highest literacy rates among pre-modern societies, comparable to the city of classical Athens in the 4th century BC,[31] but on a larger scale, comparable to China after the introduction of printing from the 10th century.[32]


Main article: Islamic science
See also: Islamic contributions to Medieval Europe, Timeline of science and technology in the Islamic world, and List of Muslim scientists

The traditional view of Islamic science was that it was chiefly a preserver and transmitter of ancient knowledge.[100] For example, Donald Lach argues that modern science originated in Europe as an amalgam of medieval technology and Greek learning.[101] These views have been disputed in recent times, with some scholars suggesting that Muslim scientists laid the foundations for modern science,[102][103][104][105][106] for their development of early scientific methods and an empirical, experimental and quantitative approach to scientific inquiry.[107] Some scholars have referred to this period as a "Muslim scientific revolution",[4][108][109][110] a term which expresses the view that Islam was the driving force behind the Muslim scientific achievements,[111] and should not to be confused with the early modern European Scientific Revolution leading to the rise of modern science.[112][113][114] Edward Grant argues that modern science was due to the cumulative efforts of the Hellenic, Islamic and Latin civilizations.[115]

Scientific method

Further information: Islamic science: Scientific method

Mustansiriya University in Baghdad

Early scientific methods were developed in the Islamic world, where significant progress in methodology was made, especially in the works of Ibn al-Haytham (Alhazen) in the 11th century, who is considered the pioneer of experimental physics.[107][116] The most important development of the scientific method was the use of experimentation and quantification to distinguish between competing scientific theories set within a generally empirical orientation. Ibn al-Haytham (Alhazen) wrote the Book of Optics, in which he significantly reformed the field of optics, empirically proved that vision occurred because of light rays entering the eye, and invented the camera obscura to demonstrate the physical nature of light rays.[117][118]

Ibn al-Haytham has also been described as the "first scientist" for his introduction of the scientific method,[119] and his pioneering work on the psychology of visual perception[120][121] is considered a precursor to psychophysics and experimental psychology.[122]

Peer review

The earliest medical peer review, a process by which a committee of physicians investigate the medical care rendered in order to determine whether accepted standards of care have been met, is found in the Ethics of the Physician written by Ishaq bin Ali al-Rahwi (854–931) of al-Raha in Syria. His work, as well as later Arabic medical manuals, state that a visiting physician must always make duplicate notes of a patient's condition on every visit. When the patient was cured or had died, the notes of the physician were examined by a local medical council of other physicians, who would review the practising physician's notes to decide whether his/her performance have met the required standards of medical care. If their reviews were negative, the practicing physician could face a lawsuit from a maltreated patient.[55]

The first scientific peer review, the evaluation of research findings for competence, significance and originality by qualified experts, was described later in the Medical Essays and Observations published by the Royal Society of Edinburgh in 1731. The present-day scientific peer review system evolved from this 18th century process.[123]


Main article: Islamic astronomy
See also: Islamic cosmology, Islamic astrology, Maragheh observatory, List of Muslim astronomers, and List of Arabic star names

Abū Ishāq Ibrāhīm al-Zarqālīs sundial in Seville, Andalusia, Spain.

Some have referred to the achievements of the Maragha school and their predecessors and successors in astronomy as a "Maragha Revolution", "Maragha School Revolution" or "Scientific Revolution before the Renaissance".[4] Advances in astronomy by the Maragha school and their predecessors and successors include the construction of the first observatory in Baghdad during the reign of Caliph al-Ma'mun,[124] the collection and correction of previous astronomical data, resolving significant problems in the Ptolemaic model, the development of universal astrolabes,[125] the invention of numerous other astronomical instruments, the beginning of astrophysics and celestial mechanics after Ja'far Muhammad ibn Mūsā ibn Shākir discovered that the heavenly bodies and celestial spheres were subject to the same physical laws as Earth,[126]

the first elaborate experimentsrelatedtoastronomicalphenomena, the use of exacting empirical observations and experimental techniques,[127] the discovery that the celestial spheres are not solid and that the heavens are less dense than the air by Ibn al-Haytham,[128] the separation of natural philosophy from astronomy by Ibn al-Haytham and Ibn al-Shatir,[129] the first non-Ptolemaic models by Ibn al-Haytham and Mo'ayyeduddin Urdi, the rejection of the Ptolemaic model on empirical rather than philosophical grounds by Ibn al-Shatir,[4] the first empirical observational evidence of the Earth's rotation by Nasīr al-Dīn al-Tūsī and Ali al-Qushji, and al-Birjandi's early hypothesis on "circular inertia."[130]

Several Muslim astronomers also considered the possibility of the Earth's rotation on its axis and perhaps a heliocentric solar system.[105][131] It is known that the Copernican heliocentric model in Nicolaus Copernicus' De revolutionibus was adapted from the geocentric model of Ibn al-Shatir and the Maragha school (including the Tusi-couple) in a heliocentric context,[132] and that his arguments for the Earth's rotation were similar to those of Nasīr al-Dīn al-Tūsī and Ali al-Qushji.[130]


Main article: Alchemy (Islam)

Tin-glazed Hispano-Moresque ware with lusterware decoration, from Spain circa 1475.

Jābir ibn Hayyān (Geber) is considered a pioneer of chemistry,[133][134] as he was responsible for introducing an early experimental scientific method within the field, as well as the alembic, still, retort,[89] and the chemical processes of pure distillation, filtration, sublimation,[135] liquefaction, crystallisation, purification, oxidisation and evaporation.[89]

The study of traditional alchemy and the theory of the transmutation of metals were first refuted by al-Kindi,[136] followed by Abū Rayhān al-Bīrūnī,[137] Avicenna,[138] and Ibn Khaldun. In his Doubts about Galen, al-Razi was the first to prove both Aristotle's theory of classical elements and Galen's theory of humorism false using an experimental method.[139] Nasīr al-Dīn al-Tūsī stated an early version of the law of conservation of mass, noting that a body of matter is able to change, but is not able to disappear.[140] Alexander von Humboldt and Will Durant consider medieval Muslim chemists to be founders of chemistry.[103][105]


Main article: Islamic mathematics
File:Girih tiles2.svg

An illustration of patterned Girih tiles, found in Islamic architecture dating back over five centuries ago. These featured the first quasicrystal patterns and self-similar fractal quasicrystalline tilings.

Among the achievements of Muslim mathematicians during this period include the development of algebra and algorithms by the Persian and Islamic mathematician Muhammad ibn Mūsā al-Khwārizmī,[141][142] the invention of spherical trigonometry,[143] the addition of the decimal point notation to the Arabic numerals, the invention of all the trigonometric functions besides sine, al-Kindi's introduction of cryptanalysis and frequency analysis, al-Karaji's introduction of algebraic calculus and proof by mathematical induction, the development of analytic geometry and the earliest general formula for infinitesimal and integral calculus by Ibn al-Haytham, the beginning of algebraic geometry by Omar Khayyam, the first refutations of Euclidean geometry and the parallel postulate by Nasīr al-Dīn al-Tūsī, the first attempt at a non-Euclidean geometry by Sadr al-Din, the development of symbolic algebra by Abū al-Hasan ibn Alī al-Qalasādī,[144] and numerous other advances in algebra, arithmetic, calculus, cryptography, geometry, number theory and trigonometry.

File:Cheshm manuscript.jpg

An Arabic manuscript describing the eye, dating back to the 12th century


Main article: Islamic medicine
See also: Islamic psychology, Bimaristan, and Ophthalmology in medieval Islam

Islamic medicine was a genre of medical writing that was influenced by several different medical systems. The works of ancient Greek and Roman physicians Hippocrates, Dioscorides, Soranus, Celsus and Galen had a lasting impact on Islamic medicine.[145][146][147]

Muslim physicians made many significant contributions to medicine in the fields of anatomy, experimental medicine, ophthalmology, pathology, the pharmaceutical sciences, physiology, surgery, etc. They also set up some of the earliest dedicated hospitals,[148] including the first medical schools[149] and psychiatric hospitals.[150] Al-Kindi wrote the De Gradibus, in which he first demonstrated the application of quantification and mathematics to medicine and pharmacology, such as a mathematical scale to quantify the strength of drugs and the determination in advance of the most critical days of a patient's illness.[151] Al-Razi (Rhazes) discovered measles and smallpox, and in his Doubts about Galen, proved Galen's humorism false.[139]

Abu al-Qasim (Abulcasis) helped lay the foudations for modern surgery,[152] with his Kitab al-Tasrif, in which he invented numerous surgical instruments, including the first instruments unique to women,[153] as well as the surgical uses of catgut and forceps, the ligature, surgical needle, scalpel, curette, retractor, surgical spoon, sound, surgical hook, surgical rod, and specula,[154] and bone saw.[89] Ibn al-Haytham (Alhacen) made important advances in eye surgery, as he correctly explained the process of sight and visual perception for the first time in his Book of Optics.[153]

Ibn Sina (Avicenna) helped lay the foundations for modern medicine,[155] with The Canon of Medicine, which was responsible for introducing systematic experimentation and quantification in physiology,[156] the discovery of contagious disease, introduction of quarantine to limit their spread, introduction of experimental medicine, evidence-based medicine, clinical trials,[157] randomized controlled trials,[158][159] efficacy tests,[160][161] and clinical pharmacology,[162] the first descriptions on bacteria and viral organisms,[163] distinction of mediastinitis from pleurisy, contagious nature of tuberculosis, distribution of diseases by water and soil, skin troubles, sexually transmitted diseases, perversions, nervous ailments,[148] use of ice to treat fevers, and separation of medicine from pharmacology.[153]

Ibn Zuhr (Avenzoar) was the earliest known experimental surgeon.[164] In the 12th century, he was responsible for introducing the experimental method into surgery, as he was the first to employ animal testing in order to experiment with surgical procedures before applying them to human patients.[165] He also performed the first dissections and postmortem autopsies on humans as well as animals.[166]

Ibn al-Nafis laid the foundations for circulatory physiology,[167] as he was the first to describe the pulmonary circulation[168] and coronary circulation,[169][170] which form the basis of the circulatory system, for which he is considered "the greatest physiologist of the Middle Ages."[171] He also described the earliest concept of metabolism,[172] and developed new systems of physiology and psychology to replace the Avicennian and Galenic systems, while discrediting many of their erroneous theories on humorism, pulsation,[173] bones, muscles, intestines, sensory organs, bilious canals, esophagus, stomach, etc.[174]

Ibn al-Lubudi rejected the theory of humorism, and discovered that the body and its preservation depend exclusively upon blood, women cannot produce sperm, the movement of arteries are not dependent upon the movement of the heart, the heart is the first organ to form in a fetus' body, and the bones forming the skull can grow into tumors.[175] Ibn Khatima and Ibn al-Khatib discovered that infectious diseases are caused by microorganisms which enter the human body.[176] Mansur ibn Ilyas drew comprehensive diagrams of the body's structural, nervous and circulatory systems.[5]


Main article: Islamic physics
File:Ibn Sahl manuscript.jpg

A page of Ibn Sahl's manuscript showing his discovery of the law of refraction (Snell's law).

The study of experimental physics began with Ibn al-Haytham,[177] a pioneer of modern optics, who introduced the experimental scientific method and used it to drastically transform the understanding of light and vision in his Book of Optics, which has been ranked alongside Isaac Newton's Philosophiae Naturalis Principia Mathematica as one of the most influential books in the history of physics,[178] for initiating a scientific revolution in optics[179] and visual perception.[180]

The experimental scientific method was soon introduced into mechanics by Biruni,[181] and early precursors to Newton's laws of motion were discovered by several Muslim scientists. The law of inertia, known as Newton's first law of motion, and the concept of momentum were discovered by Ibn al-Haytham (Alhacen)[182][183] and Avicenna.[184][185] The proportionality between force and acceleration, considered "the fundamental law of classical mechanics" and foreshadowing Newton's second law of motion, was discovered by Hibat Allah Abu'l-Barakat al-Baghdaadi,[186] while the concept of reaction, foreshadowing Newton's third law of motion, was discovered by Ibn Bajjah (Avempace).[187] Theories foreshadowing Newton's law of universal gravitation were developed by Ja'far Muhammad ibn Mūsā ibn Shākir,[188] Ibn al-Haytham,[189] and al-Khazini.[190] Galileo Galilei's mathematical treatment of acceleration and his concept of impetus[191] was enriched by the commentaries of Avicenna[184] and Ibn Bajjah to Aristotle's Physics as well as the Neoplatonic tradition of Alexandria, represented by John Philoponus.[192]

Other sciences

Main article: Islamic science
See also: Islamic geography, Islamic psychology, Early Muslim sociology, and Historiography of early Islam

Many other advances were made by Muslim scientists in biology (anatomy, botany, evolution, physiology and zoology), the earth sciences (anthropology, cartography, geodesy, geography and geology), psychology (experimental psychology, psychiatry, psychophysics and psychotherapy), and the social sciences (demography, economics, sociology, history and historiography).

Other famous Muslim scientists during the Islamic Golden Age include al-Farabi (a polymath), Biruni (a polymath who was one of the earliest anthropologists and a pioneer of geodesy),[193] Nasīr al-Dīn al-Tūsī (a polymath), and Ibn Khaldun (considered to be a pioneer of several social sciences[194] such as demography,[195] economics,[196] cultural history,[197] historiography[198] and sociology),[199] among others.

Other achievements


Main article: Islamic architecture
File:Edirne 7333 Nevit.JPG

Selimiye Mosque, built by Mimar Sinan in 1575. Edirne, Turkey.

The Great Mosque of Xi'an in China was completed circa 740, and the Great Mosque of Samarra in Iraq was completed in 847. The Great Mosque of Samarra combined the hypostyle architecture of rows of columns supporting a flat base above which a huge spiraling minaret was constructed.

The Spanish Muslims began construction of the Great Mosque at Cordoba in 785 marking the beginning of Islamic architecture in Spain and Northern Africa (see Moors). The mosque is noted for its striking interior arches. Moorish architecture reached its peak with the construction of the Alhambra, the magnificent palace/fortress of Granada, with its open and breezy interior spaces adorned in red, blue, and gold. The walls are decorated with stylized foliage motifs, Arabic inscriptions, and arabesque design work, with walls covered in glazed tiles.

Another distinctive sub-style is the architecture of the Mughal Empire in India in the 15–17th centuries. Blending Islamic and Hindu elements, the emperor Akbar constructed the royal city of Fatehpur Sikri, located 26 miles (42 km) west of Agra, in the late 1500s and his grandson Shah Jahan had constructed the mausoleum of Taj Mahal for Mumtaz Mahal in the 1650s, though this time period is well after the Islamic Golden Age.

In the Sunni Muslim Ottoman Empire massive mosques with ornate tiles and calligraphy were constructed by a series of sultans including the Süleymaniye Mosque , Sultanahmet Mosque, Selimiye Mosque, and Bayezid II Mosque


Main article: Islamic art
See also: Islamic calligraphy, Arabesque, Iranian art, and Persian miniature
See also: Islamic music, Arabic music, and Persian traditional music

An Arabic manuscript from the 13th century depicting Socrates (Soqrāt) in discussion with his pupils.

The golden age of Islamic (and/or Muslim) art lasted from 750 to the 16th century, when ceramics, glass, metalwork, textiles, illuminated manuscripts, and woodwork flourished. Lustrous glazing was an Islamic contribution to ceramics. Islamic luster-painted ceramics were imitated by Italian potters during the Renaissance. Manuscript illumination developed into an important and greatly respected art, and portrait miniature painting flourished in Persia. Calligraphy, an essential aspect of written Arabic, developed in manuscripts and architectural decoration.


Main articles: Islamic literature, Arabic literature, Arabic epic literature, and Persian literature

The most well known fiction from the Islamic world was The Book of One Thousand and One Nights (Arabian Nights), which was a compilation of many earlier folk tales told by the Persian Queen Scheherazade. The epic took form in the 10th century and reached its final form by the 14th century; the number and type of tales have varied from one manuscript to another.[200] All Arabian fantasy tales were often called "Arabian Nights" when translated into English, regardless of whether they appeared in The Book of One Thousand and One Nights, in any version, and a number of tales are known in Europe as "Arabian Nights" despite existing in no Arabic manuscript.[200]

"Ali Baba" by Maxfield Parrish.

This epic has been influential in the West since it was translated in the 18th century, first by Antoine Galland.[201] Many imitations were written, especially in France.[202] Various characters from this epic have themselves become cultural icons in Western culture, such as Aladdin, Sinbad and Ali Baba. However, no medieval Arabic source has been traced for Aladdin, which was incorporated into The Book of One Thousand and One Nights by its French translator, Antoine Galland, who heard it from an Arab Syrian Christian storyteller from Aleppo. Part of its popularity may have sprung from the increasing historical and geographical knowledge, so that places of which little was known and so marvels were plausible had to be set further "long ago" or farther "far away"; this is a process that continues, and finally culminate in the fantasy world having little connection, if any, to actual times and places. A number of elements from Arabian mythology and Persian mythology are now common in modern fantasy, such as genies, bahamuts, magic carpets, magic lamps, etc.[202] When L. Frank Baum proposed writing a modern fairy tale that banished stereotypical elements, he included the genie as well as the dwarf and the fairy as stereotypes to go.[203]

Ferdowsi's Shahnameh, the national epic of Iran, is a mythical and heroic retelling of Persian history. Amir Arsalan was also a popular mythical Persian story, which has influenced some modern works of fantasy fiction, such as The Heroic Legend of Arslan.

A famous example of Arabic poetry and Persian poetry on romance (love) is Layla and Majnun, dating back to the Umayyad era in the 7th century. It is a tragic story of undying love much like the later Romeo and Juliet, which was itself said to have been inspired by a Latin version of Layli and Majnun to an extent.[204]

Ibn Tufail (Abubacer) and Ibn al-Nafis were pioneers of the philosophical novel. Ibn Tufail wrote the first fictional Arabic novel Hayy ibn Yaqdhan (Philosophus Autodidactus) as a response to al-Ghazali's The Incoherence of the Philosophers, and then Ibn al-Nafis also wrote a novel Theologus Autodidactus as a response to Ibn Tufail's Philosophus Autodidactus. Both of these narratives had protagonists (Hayy in Philosophus Autodidactus and Kamil in Theologus Autodidactus) who were autodidactic feral children living in seclusion on a desert island, both being the earliest examples of a desert island story. However, while Hayy lives alone with animals on the desert island for the rest of the story in Philosophus Autodidactus, the story of Kamil extends beyond the desert island setting in Theologus Autodidactus, developing into the earliest known coming of age plot and eventually becoming the first example of a science fiction novel.[172][205]

Theologus Autodidactus, written by the Arabian polymath Ibn al-Nafis (1213–1288), is the first example of a science fiction novel. It deals with various science fiction elements such as spontaneous generation, futurology, the end of the world and doomsday, resurrection, and the afterlife. Rather than giving supernatural or mythological explnations for these events, Ibn al-Nafis attempted to explain these plot elements using the scientific knowledge of biology, astronomy, cosmology and geology known in his time. His main purpose behind this science fiction work was to explain Islamic religious teachings in terms of science and philosophy through the use of fiction.[206]

A Latin translation of Ibn Tufail's work, Philosophus Autodidactus, first appeared in 1671, prepared by Edward Pococke the Younger, followed by an English translation by Simon Ockley in 1708, as well as German and Dutch translations. These translations later inspired Daniel Defoe to write Robinson Crusoe, regarded as the first novel in English.[207][208][209][210] Philosophus Autodidactus also inspired Robert Boyle to write his own philosophical novel set on an island, The Aspiring Naturalist.[211] The story also anticipated Rousseau's Emile: or, On Education in some ways, and is also similar to Mowgli's story in Rudyard Kipling's The Jungle Book as well as Tarzan's story, in that a baby is abandoned but taken care of and fed by a mother wolf.[212]

Dante Alighieri's Divine Comedy, considered the greatest epic of Italian literature, derived many features of and episodes about the hereafter directly or indirectly from Arabic works on Islamic eschatology: the Hadith and the Kitab al-Miraj (translated into Latin in 1264 or shortly before[213] as Liber Scale Machometi, "The Book of Muhammad's Ladder") concerning Muhammad's ascension to Heaven, and the spiritual writings of Ibn Arabi. The Moors also had a noticeable influence on the works of George Peele and William Shakespeare. Some of their works featured Moorish characters, such as Peele's The Battle of Alcazar and Shakespeare's The Merchant of Venice, Titus Andronicus and Othello, which featured a Moorish Othello as its title character. These works are said to have been inspired by several Moorish delegations from Morocco to Elizabethan England at the beginning of the 17th century.[214]



The Arabic four-stringed oud was the ancestor of the lute and guitar.

A number of musical instruments used in classical music are believed to have been derived from Arabic musical instruments: the lute was derived from the al'ud, the rebec (ancestor of violin) from the rebab, the guitar from qitara, naker from naqareh, adufe from al-duff, alboka from al-buq, anafil from al-nafir, exabeba from al-shabbaba (flute), atabal (bass drum) from al-tabl, atambal from al-tinbal,[215] the balaban, the castanet from kasatan, sonajas de azófar from sunuj al-sufr, the conical bore wind instruments,[216] the xelami from the sulami or fistula (flute or musical pipe),[217] the shawm and dulzaina from the reed instruments zamr and al-zurna,[218] the gaita from the ghaita, rackett from iraqya or iraqiyya,[219] the harp and zither from the qanun,[220] canon from qanun, geige (violin) from ghichak,[221] and the theorbo from the tarab.[222]

A theory on the origins of the Western Solfège musical notation suggests that it may have also had Arabic origins. It has been argued that the Solfège syllables (do, re, mi, fa, sol, la, ti) may have been derived from the syllables of the Arabic solmization system Durr-i-Mufassal ("Separated Pearls") (dal, ra, mim, fa, sad, lam). This origin theory was first proposed by Meninski in his Thesaurus Linguarum Orientalum (1680) and then by Laborde in his Essai sur la Musique Ancienne et Moderne (1780).[223][224] See as well the gifted Ziryab (Abu l-Hasan ‘Ali Ibn Nafi‘).

Ottoman military bands are thought to be the oldest variety of military marching band in the world. Though they are often known by the Persian-derived word Mehter. The standard instruments employed by a Mehter are: Bass drum (timpani), the kettledrum (nakare), Frame drum (davul), the Cymbals (zil), Oboes and Flutes, Zurna, the "Boru" (a kind of Trumpet), Triangle (instrument), and the Cevgen (a kind of stick bearing small concealed bells). These military bands inspired many Western nations and especially the Orchestra inspiring the works of Wolfgang Amadeus Mozart and Ludwig van Beethoven.


See also: Logic in Islamic philosophy, Judeo-Islamic philosophies (800 – 1400), and List of Muslim philosophers
See also: Islamic theology, Avicennism, Averroism, Early Muslim sociology, and Historiography of early Islam

Ibn Rushd, founder of the Averroism school of philosophy, whose works and commentaries had an impact on the rise of secular thought in Western Europe.

Arab philosophers like al-Kindi (Alkindus) and Ibn Rushd (Averroes) and Persian philosophers like Ibn Sina (Avicenna) played a major role in preserving the works of Aristotle, whose ideas came to dominate the non-religious thought of the Christian and Muslim worlds. They would also absorb ideas from China, and India, adding to them tremendous knowledge from their own studies. Three speculative thinkers, al-Kindi, al-Farabi, and Avicenna (Ibn Sina), fused Aristotelianism and Neoplatonism with other ideas introduced through Islam, such as Kalam and Qiyas. This led to Avicenna founding his own Avicennism school of philosophy, which was influential in both Islamic and Christian lands. Avicenna was also a critic of Aristotelian logic and founder of Avicennian logic, and he developed the concepts of empiricism and tabula rasa, and distinguished between essence and existence.

From Spain the Arabic philosophic literature was translated into Hebrew, Latin, and Ladino, contributing to the development of modern European philosophy. The Jewish philosopher Moses Maimonides, Muslim sociologist-historian Ibn Khaldun, Carthage citizen Constantine the African who translated Greek medical texts, and the Muslim Al-Khwarzimi's collation of mathematical techniques were important figures of the Golden Age.

One of the most influential Muslim philosophers in the West was Averroes (Ibn Rushd), founder of the Averroism school of philosophy, whose works and commentaries had an impact on the rise of secular thought in Western Europe.[225] He also developed the concept of "existence precedes essence".[226]

Another influential philosopher who had a significant influence on modern philosophy was Ibn Tufail. His philosophical novel, Hayy ibn Yaqdhan, translated into Latin as Philosophus Autodidactus in 1671, developed the themes of empiricism, tabula rasa, nature versus nurture,[227] condition of possibility, materialism,[228] and Molyneux's Problem.[229] European scholars and writers influenced by this novel include John Locke,[230] Gottfried Leibniz,[210] Melchisédech Thévenot, John Wallis, Christiaan Huygens,[231] George Keith, Robert Barclay, the Quakers,[232] and Samuel Hartlib.[211]

Al-Ghazali also had an important influence on Jewish thinkers like Maimonides[233][234] and Christian medieval philosophers such as Thomas Aquinas.[235] However, al-Ghazali also wrote a devastating critique in his The Incoherence of the Philosophers on the speculative theological works of Kindi, Farabi and Ibn Sina. The study of metaphysics declined in the Muslim world due to this critique, though Ibn Rushd (Averroes) responded strongly in his The Incoherence of the Incoherence to many of the points Ghazali raised. Nevertheless, Avicennism continued to flourish long after and Islamic philosophers continued making advances in philosophy through to the 17th century, when Mulla Sadra founded his school of Transcendent Theosophy and developed the concept of existentialism.[236]

Other influential Muslim philosophers include al-Jahiz, a pioneer of evolutionary thought and natural selection; Ibn al-Haytham (Alhacen), a pioneer of phenomenology and the philosophy of science and a critic of Aristotelian natural philosophy and Aristotle's concept of place (topos); Biruni, a critic of Aristotelian natural philosophy; Ibn Tufail and Ibn al-Nafis, pioneers of the philosophical novel; Shahab al-Din Suhrawardi, founder of Illuminationist philosophy; Fakhr al-Din al-Razi, a critic of Aristotelian logic and a pioneer of inductive logic; and Ibn Khaldun, a pioneer in the philosophy of history[199] and social philosophy.

End of the Golden Age

Mongol invasion and Turkic settlement

After the Crusades from the West that resulted in the instability of the Islamic world during the 11th century, a new threat came from the East during the 13th century: the Mongol invasions. In 1206, Genghis Khan from Central Asia established a powerful Mongol Empire. A Mongolian ambassador to the Abbasid Caliph in Baghdad is said to have been murdered, which may have been one of the reasons behind Hulagu Khan's sack of Baghdad in 1258.[Citation needed]

File:White Sulde of the Mongol Empire.jpg

Mongol imperial war banners

The Mongols and Turks from Central Asia conquered most of the Eurasian land mass, including both China in the east and parts of the old Islamic Caliphate and Persian Islamic Khwarezm, as well as Russia and Eastern Europe in the west, and subsequent invasions of the Levant. Later Turkic leaders, such as Timur, though he himself became a Muslim, destroyed many cities, slaughtered thousands of people and did irreparable damage to the ancient irrigation systems of Mesopotamia. These invasions transformed a settled society to a nomadic one. On the other hand, due to the lack of a powerful leader after the Mongolian invasion and Turkish settlement, some local Turkish kingdoms appeared in the Islamic world and they were in war and fighting against each other for centuries. The most powerful kingdoms among them were the empire of Ottoman Turks, who became Sunni Muslims and the empire of Safavi Turks, who became Shia Muslims. Eventually, they invaded very wide parts of the Islamic world and entered in a competition and a series of bloody wars until the middle of seventeenth century.

Traditionalist Muslims at the time, including the polymath Ibn al-Nafis, believed that the Crusades and Mongol invasions were a divine punishment from God against Muslims deviating from the Sunnah. As a result, the falsafa, some of whom held ideas incompatible with the Sunnah, became targets of criticism from many traditionalist Muslims, though other traditionalists such as Ibn al-Nafis made attempts at reconciling reason with revelation and blur the line between the two.[237]

Eventually, the Mongols and Turks that settled in parts of Persia, Central Asia, Russia and Anatolia converted to Islam, and as a result, the Ilkhanate, Golden Horde and Chagatai Khanates became Islamic states. In many instances, Mongols assimilated into various Muslim Iranian or Turkic peoples (for instance, one of the greatest Muslim astronomers of the 15th century, Ulugh Beg, was a grandson of Timur). By the time the Ottoman Empire rose from the ashes, the Golden Age is considered to have come to an end.

Causes of decline

See also: Islamic science: Decline and Islamic Civilization during the European Renaissance
"The achievements of the Arabic speaking peoples between the ninth and twelfth centuries are so great as to baffle our understanding. The decadence of Islam and of Arabic is almost as puzzling in its speed and completeness as their phenomenal rise. Scholars will forever try to explain it as they try to explain the decadence and fall of Rome. Such questions are exceedingly complex and it is impossible to answer them in a simple way."
George Sarton The Incubation of Western Culture in the Middle East'[238]

According to the traditional view of Islamic civilization, which had at the outset been creative and dynamic in dealing with issues, it began to struggle to respond to the challenges and rapid changes it faced from the 12th century onwards, towards the end of the Abbassid rule; despite a brief respite with the new Ottoman rule, the decline apparently continued until its eventual collapse and subsequent stagnation in the 20th century. Some scholars such as M. I. Sanduk believe that the declination began from around the 11th century and still continued after this.[239] Some other scholars have come to question the traditional picture of decline, pointing to a continuing and creative scientific tradition through to the 15th and 16th centuries,[240][241] with the works of Ibn al-Shatir, Ulugh Beg, Ali Kuşçu, al-Birjandi and Taqi al-Din considered noteworthy examples.[242][243] This was also the case for other fields, such as medicine, notably the works of Ibn al-Nafis, Mansur ibn Ilyas and Şerafeddin Sabuncuoğlu; mathematics, notably the works of al-Kashi and al-Qalasadi; philosophy, notably Mulla Sadra's transcendent theosophy; and the social sciences, notably Ibn Khaldun's Muqaddimah (1370), which itself points out that though science was declining in Iraq, Al-Andalus and Maghreb, it continued to flourish in Persia, Syria and Egypt during his time. Nevertheless, many agree that there was still a decline in scientific activity after the 16th century.[3]


Baldwin I was the first ruler of the Crusader state in Jerusalem

Despite a number of attempts by many writers, historical and modern, none seem to agree on the causes of decline. The main views on the causes of decline comprise the following: political mismanagement after the early Caliphs (10th century onwards), foreign involvement by invading forces and colonial powers (11th century Crusades, 13th century Mongol Empire, 15th century Reconquista, 19th century European colonial empires), and the disruption to the cycle of equity based on Ibn Khaldun's famous model of Asabiyyah (the rise and fall of civilizations) which points to the decline being mainly due to political and economic factors.[3]

North Africa's Islamic civilization collapsed after exhausting its resources in internal fighting and suffering devastation from the invasion of the Arab Bedouin tribes of Banu Sulaym and Banu Hilal.[244][245] The Black Death ravaged much of the Islamic world in the mid-14th century. Plague epidemics kept returning to the Islamic world up to the 19th century.[246] There was apparently an increasing lack of tolerance of intellectual debate and freedom of thought, with some seminaries systematically forbidding speculative metaphysics, while polemic debates in this field appear to have been abandoned after the 14th century. A significant intellectual shift in Islamic philosophy is perhaps demonstrated by al-Ghazali's late 11th century polemic work The Incoherence of the Philosophers, which lambasted metaphysical philosophy in favor of the primacy of scripture, and was later criticized in The Incoherence of the Incoherence by Averroes. Institutions of science comprising Islamic universities, libraries (including the House of Wisdom), observatories, and hospitals, were later destroyed by foreign invaders like the Crusaders and particularly the Mongols, and were rarely promoted again in the devastated regions.[247] Not only wasn't new publishing equipment accepted but also wide illiteracy overwhelmed the devastated lands, especially in Mesopotamia. Meanwhile in Persia, due to the Mongol invasions and the plague, the average life expectancy of the scholarly class in Persia had declined from 72 years in 1209 to 57 years by 1242.[97]

American economist Timur Kuran has argued that economic development in the Middle East lagged behind that of the West in modern times due to the limitations of Islamic partnership law and inheritance law. He argues that these laws restricted the growth of Middle Eastern enterprises, and prevented the development of corporate forms.[248][249]

The historian Jack Goody offers a contrary viewpoint, pointing out that around the time of the Renaissance, the Islamic world had many of the same, or similar, legal and economic institutions that was found in Renaissance Europe, and that thriving trade between the Islamic and Christian worlds fuelled the European Renaissance and resulted in similar economic conditions (including early forms of capitalism) in both societies. Goody argues that the reason the Industrial Revolution did not occur in the Middle East was not because it lacked the necessary legal/educational/economic institutions (much of which the Middle East did have at the time), but primarily due to a lack of required natural resources. He points out that Europe had a greater abundance of natural resources required to fuel industrialization, including much greater access to water to drive watermills, much larger amounts of metals to build machinery, and large amounts of coal to smelt metals. In contrast, the Middle East often had to import metals from Europe, and this Near-Eastern demand for metals in turn greatly contributed to the growth of European economies at the time. Goody concludes that the primary factor for the Middle East failing to industrialize was due to its lack of necessary natural resources, particularly metals. This lack of natural resources was not compensated for until the discovery of oil in the Middle East during the early 20th century. [6]


Some people, such as Robert Spencer and Srđa Trifković, have denied the existence of an Islamic golden age.[250][251] These views have largely been rejected by experts in the field.


  1. Joel L. Kraemer (1992), Humanism in the Renaissance of Islam, p. 1 & 148, Brill Publishers, ISBN 9004072594.
  2. Matthew E. Falagas, Effie A. Zarkadoulia, George Samonis (2006). "Arab science in the golden age (750–1258 C.E.) and today", The FASEB Journal 20, pp. 1581–1586.
  3. 3.0 3.1 3.2 3.3 Ahmad Y Hassan, Factors Behind the Decline of Islamic Science After the Sixteenth Century
  4. 4.0 4.1 4.2 4.3 George Saliba (1994), A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam, pp. 245, 250, 256–7. New York University Press, ISBN 0814780237.
  5. 5.0 5.1 5.2 Howard R. Turner (1997), Science in Medieval Islam, p. 270 (book cover, last page), University of Texas Press, ISBN 0-292-78149-0 Cite error: Invalid <ref> tag; name "Turner" defined multiple times with different content
  6. 6.0 6.1 Vartan Gregorian, "Islam: A Mosaic, Not a Monolith", Brookings Institution Press, 2003, pp. 26–38 ISBN 081573283X
  7. Bernard Lewis (2003). Racism: A Global Reader. M.E. Sharpe, 52–8. ISBN 0765610604. 
  8. Arnold Pacey, "Technology in World Civilization: A Thousand-Year History", MIT Press, 1990, ISBN 0262660725 pp. 41–42
  9. Bülent Þenay, Sufism,, retrieved 2007-06-26
  10. Muslim History and the Spread of Islam from the 7th to the 21st century, The Islam Project,, retrieved 2007-06-26
  11. Lenn Evan Goodman (2003), Islamic Humanism, p. 155, Oxford University Press, ISBN 0195135806.
  12. Joel L. Kraemer (1992), Humanism in the Renaissance of Islam, Brill Publishers, ISBN 9004072594.
  13. Ahmad, I. A. (June 3, 2002), "The Rise and Fall of Islamic Science: The Calendar as a Case Study" (PDF), Faith and Reason: Convergence and Complementarity, Al Akhawayn University,, retrieved 2008-01-31
  14. L. Gari (2002), "Arabic Treatises on Environmental Pollution up to the End of the Thirteenth Century", Environment and History 8 (4), pp. 475–488.
  15. S. P. Scott (1904), History of the Moorish Empire in Europe, 3 vols, J. B. Lippincott Company, Philadelphia and London.
    F. B. Artz (1980), The Mind of the Middle Ages, Third edition revised, University of Chicago Press, pp. 148–50.
    (cf. References, 1001 Inventions)
  16. 16.0 16.1 16.2 Karima Alavi, Tapestry of Travel, Center for Contemporary Arab Studies, Georgetown University.
  17. Howard R. Turner (1997), Science in Medieval Islam, p. 21, University of Texas Press, ISBN 0-292-78149-0
  18. Sardar, Ziauddin (1998), "Science in Islamic philosophy", Islamic Philosophy, Routledge Encyclopedia of Philosophy,, retrieved 2008-02-03
  19. Bio-Bibliographies, United States National Library of Medicine.
  20. Lynn Townsend White, Jr. (Spring, 1961). "Eilmer of Malmesbury, an Eleventh Century Aviator: A Case Study of Technological Innovation, Its Context and Tradition", Technology and Culture 2 (2), pp. 97–111 [100–101].
  21. Sami Hamarneh (March 1972), "Review: Hakim Mohammed Said, Ibn al-Haitham", Isis 63 (1), pp. 118–119.
  22. Dr. Abu Shadi Al-Roubi, Ibnul-Nafees As a Philosopher, Encyclopedia of Islamic World.
  23. Marvin E. Gettleman and Stuart Schaar (2003), The Middle East and Islamic World Reader, p. 54, Grove Press, ISBN 0802139361.
  24. 24.0 24.1 Peter Barrett (2004), Science and Theology Since Copernicus: The Search for Understanding, p. 18, Continuum International Publishing Group, ISBN 056708969X.
  25. Ibrahim B. Syed PhD, "Islamic Medicine: 1000 years ahead of its times", Journal of the Islamic Medical Association, 2002 (2), pp. 2–9 [7–8].
  26. Micheau, Francoise, "The Scientific Institutions in the Medieval Near East", pp. 992–3, in (Morelon & Rashed 1996, pp. 985–1007)
  27. 27.0 27.1 27.2 27.3 27.4 27.5 27.6 27.7 27.8 27.9 Miller, Andrew C (December 2006). "Jundi-Shapur, bimaristans, and the rise of academic medical centres", Journal of the Royal Society of Medicine, pp. 615–617. 
  28. 28.0 28.1 28.2 28.3 28.4 28.5 Cite error: Invalid <ref> tag; no text was provided for refs named Rahman
  29. 29.0 29.1 29.2 29.3 29.4 Cite error: Invalid <ref> tag; no text was provided for refs named Nagamia
  30. Shanks, Nigel J.; Dawshe, Al-Kalai (January 1984). "Arabian medicine in the Middle Ages". Journal of the Royal Society of Medicine 77 (1): 60–65. PMID 6366229. PMC:1439563. 
  31. 31.0 31.1 Andrew J. Coulson, Delivering Education, Hoover Institution, p. 117,, retrieved 2008-11-22, "Reaching further back through the centuries, the civilizations regarded as having the highest literacy rates of their ages were parent-driven educational marketplaces. The ability to read and write was far more widely enjoyed in the early medieval Islamic empire and in fourth-century-B.C.E. Athens than in any other cultures of their times."
  32. 32.0 32.1 Edmund Burke (June 2009), "Islam at the Center: Technological Complexes and the Roots of Modernity", Journal of World History (University of Hawaii Press) 20 (2): 165–186 [177-8], Error: Bad DOI specified, "The spread of written knowledge was at least the equal of what it was in China after printing became common there in the tenth century. (We should note that Chinese books were printed in small editions of a hundred or so copies.)"
  33. Andrew J. Coulson, Delivering Education, Hoover Institution, p. 117,, retrieved 2008-11-22, "In neither case did the state supply or even systematically subsidize educational services. The Muslim world’s eventual introduction of state funding under Nizam al-Mulk in the eleventh century was quickly followed by partisan religious squabbling over education and the gradual fall of Islam from its place of cultural and scientific preeminence."
  34. Edmund Burke (June 2009), "Islam at the Center: Technological Complexes and the Roots of Modernity", Journal of World History (University of Hawaii Press) 20 (2): 165–186 [177], Error: Bad DOI specified, "According to legend, paper came to the Islamic world as a result of the capture of Chinese paper makers at the 751 C.E. battle of Talas River."
  35. Edmund Burke (June 2009), "Islam at the Center: Technological Complexes and the Roots of Modernity", Journal of World History (University of Hawaii Press) 20 (2): 165–186 [177], Error: Bad DOI specified, "Whatever the source, the diffusion of paper-making technology via the lands of Islam produced a shift from oral to scribal culture across the rest of Afroeurasia that was rivaled only by the move from scribal to typographic culture. (Perhaps it will prove to have been even more important than the recent move from typographic culture to the Internet.) The result was remarkable. As historian Jonathan Bloom informs us, paper encouraged "an efflorescence of books and written culture incomparably more brilliant than was known anywhere in Europe until the invention of printing with movable type in the fifteenth century."
  36. Edmund Burke (June 2009), "Islam at the Center: Technological Complexes and the Roots of Modernity", Journal of World History (University of Hawaii Press) 20 (2): 165–186 [178], Error: Bad DOI specified, "More so than any previously existing society, Islamic society of the period 1000–1500 was profoundly a culture of books. [...] The emergence of a culture of books is closely tied to cultural dispositions toward literacy in Islamic societies. Muslim young men were encouraged to memorize the Qur'an as part of their transition to adulthood, and while most presumably did not (though little is known about literacy levels in pre-Mongol Muslim societies), others did. Types of literacy in any event varied, as Nelly Hanna has recently suggested, and are best studied as part of the complex social dynamics and contexts of individual Muslim societies. The need to conform commercial contracts and business arrangements to Islamic law provided a further impetus for literacy, especially likely in commercial centers. Scholars often engaged in commercial activity and craftsmen or tradesmen often spent time studying in madrasas. The connection between what Brian Street has called "maktab literacy" and commercial literacy was real and exerted a steady pressure on individuals to upgrade their reading skills."
  37. John Bagot Glubb (cf. Quotations on Islamic Civilization)
  38. The Guinness Book Of Records, Published 1998, ISBN 0-5535-7895-2, P.242
  39. 39.0 39.1 Makdisi, George (April–June 1989), "Scholasticism and Humanism in Classical Islam and the Christian West", Journal of the American Oriental Society 109 (2): 175–182 [175–77], Error: Bad DOI specified Cite error: Invalid <ref> tag; name "Makdisi" defined multiple times with different content
  40. Micheau, Francoise, "The Scientific Institutions in the Medieval Near East", pp. 988–991 in (Morelon & Rashed 1996, pp. 985–1007)
  41. 41.0 41.1 Dato' Dzulkifli Abd Razak, Quest for knowledge, New Sunday Times, 3 July 2005.
  43. Patricia Skinner (2001), Unani-tibbi, Encyclopedia of Alternative Medicine
  44. 44.0 44.1 44.2 N. M. Swerdlow (1993). "Montucla's Legacy: The History of the Exact Sciences", Journal of the History of Ideas 54 (2), pp. 299–328 [320].
  45. Jamil Ragep (2008). "When did Islamic science die (and who cares)?", Viewpoint (BJHS) 85, pp. 1–4 [2].
  46. Arwa Aburawa (December 14, 2009). "[ 1001 Inventions by Muslims Awarded]". IslamOnline. Retrieved on 2010-01-30.
  47. O.B. Frolova (1996). "Some Notes on the Arabic Manuscripts and Collections in the Library of the Oriental Faculty of the St. Petersburg University", Manuscripta Orientalia: International Journal for Oriental Manuscript Research 2, pp. 36–44 [42].
  48. Ute Ballay (November 1990), "The Astronomical Manuscripts of Naṣīr al-Dīn Ṭūsī", Arabica (Brill Publishers) 37 (3): 389-392 [389],, retrieved 2010-03-29
  49. 49.0 49.1 49.2 (Kennedy 1962)
  50. 50.0 50.1 Micheau, Francoise, "The Scientific Institutions in the Medieval Near East", pp. 992–3, in (Rashed & Morelon 1996, pp. 985-1007)
  51. Prof. Bakar, Osman (Georgetown University) (October 15, 2001), Islam's Contribution to Human Civilization: Science and Culture, CIC's annual Ottawa dinner,, retrieved 2008-01-22
  52. (Gaudiosi 1988)
  53. (Hudson 2003, p. 32)
  54. Badr, Gamal Moursi (Spring, 1978), "Islamic Law: Its Relation to Other Legal Systems", The American Journal of Comparative Law 26 (2 – Proceedings of an International Conference on Comparative Law, Salt Lake City, Utah, February 24–25, 1977): 187–198 [196–8], Error: Bad DOI specified
  55. 55.0 55.1 55.2 Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), pp. 357–358 [357].
  56. 56.0 56.1 John M. Hobson (2004), The Eastern Origins of Western Civilisation, pp. 29–30, Cambridge University Press, ISBN 0521547245.
  57. 57.0 57.1 Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), pp. 79–96.
  58. S. A. H. Ahsani (July 1984). "Muslims in Latin America: a survey", Journal of Muslim Minority Affairs 5 (2), pp. 454–463.
  59. Thomas F. Glick (1977), "Noria Pots in Spain", Technology and Culture 18 (4), pp. 644–650.
  60. 60.0 60.1 60.2 Andrew M. Watson (1974), "The Arab Agricultural Revolution and Its Diffusion, 700–1100", The Journal of Economic History 34 (1), pp. 8–35.
  61. The Globalisation of Crops, FSTC
  62. Andrew M. Watson (1983), Agricultural Innovation in the Early Islamic World, Cambridge University Press, ISBN 052124711X.
  63. 63.0 63.1 Ahmad Y Hassan, Transfer Of Islamic Technology To The West, Part II: Transmission Of Islamic Engineering
  64. 64.0 64.1 64.2 Jairus Banaji (2007), "Islam, the Mediterranean and the rise of capitalism", Historical Materialism 15 (1), pp. 47–74, Brill Publishers.
  65. Al-Hassani, Woodcock and Saoud (2007), Muslim heritage in Our World, FSTC publishing, 2nd Edition, pp. 102–123.
  66. The Cambridge economic history of Europe, p. 437. Cambridge University Press, ISBN 0521087090.
  67. Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), pp. 79–96 [81, 83, 85, 90, 93, 96].
  68. Robert Sabatino Lopez, Irving Woodworth Raymond, Olivia Remie Constable (2001), Medieval Trade in the Mediterranean World: Illustrative Documents, Columbia University Press, ISBN 0231123574.
  69. Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), pp. 79–96 [92–93].
  70. Said Amir Arjomand (1999), "The Law, Agency, and Policy in Medieval Islamic Society: Development of the Institutions of Learning from the Tenth to the Fifteenth Century", Comparative Studies in Society and History 41, pp. 263–293. Cambridge University Press.
  71. Samir Amin (1978), "The Arab Nation: Some Conclusions and Problems", MERIP Reports 68, pp. 3–14 [8, 13].
  72. 72.0 72.1 Muqaddimah 2:272-73 quoted in Weiss (1995) p 30
  73. Bernard Lewis (1954), "Communism and Islam", International Affairs (Royal Institute of International Affairs 1944–) 30 (1), pp. 1–12.
  74. Ahmad Y Hassan (1976). Taqi al-Din and Arabic Mechanical Engineering, pp. 34–35. Institute for the History of Arabic Science, University of Aleppo.
  75. Maya Shatzmiller, p. 36.
  76. Adam Robert Lucas (2005), "Industrial Milling in the Ancient and Medieval Worlds: A Survey of the Evidence for an Industrial Revolution in Medieval Europe", Technology and Culture 46 (1), pp. 1–30 [10].
  77. Adam Robert Lucas (2005), "Industrial Milling in the Ancient and Medieval Worlds: A Survey of the Evidence for an Industrial Revolution in Medieval Europe", Technology and Culture 46 (1), pp. 1–30.
  78. Ahmad Y Hassan, Transfer Of Islamic Technology To The West, Part 1: Avenues Of Technology Transfer
  79. Maya Shatzmiller, pp. 6–7.
  80. 80.0 80.1 Maya Shatzmiller, pp. 400–401.
  81. Maya Shatzmiller, pp. 350–362.
  82. Islam and Slavery, William Gervase Clarence-Smith
  83. Muslim Slave System in Medieval India, K.S. Lal, Aditya Prakashan, New Delhi
  84. Revisiting the Zanj and Re-Visioning Revolt: Complexities of the Zanj Conflict, Black History Bulletin, Dec, 1999, by Nigel D. Furlonge
  85. Islam's black slaves,
  86. Inalcik. Servile Labor, in A. Ascher, B. K. Kiraly, and T. Halasi-Kun (eds), The Mutual Effects of the Islamic and Judeo-Christian Worlds: The East European Pattern, Brooklyn College, 1979, pp. 25–43.
  87. BBC – Religion & Ethics – Islam and slavery: Economic slavery
  88. Lewis. Race and Slavery in the Middle East, Oxford Univ Press 1994.
  89. 89.0 89.1 89.2 89.3 Paul Vallely, How Islamic Inventors Changed the World, The Independent, 11 March 2006.
  90. Fiona MacDonald (2006), The Plague and Medicine in the Middle Ages, pp. 42–43, Gareth Stevens, ISBN 0836859073.
  91. Tor Eigeland, "The Tiles of Iberia", Saudi Aramco World, March–April 1992, pp. 24–31.
  92. Shatzmiller, Maya (1994), Labour in the Medieval Islamic World, Brill Publishers, pp. 63-4 & 66, ISBN 90-04-09896-8, "At the same time, the “demographic behaviour” of the Islamic society as an agricultural society varied in some significant aspects from other agricultural societies, particularly in ways which could explain a decline in birth rate. It is agreed that all agricultural societies conform to a given demographic pattern of behaviour, which includes a high birth-rate and a slightly lower death-rate, significant enough to allow a slow population increase of 0.5 to 1.0 per cent per year. Other demographic characteristics of this society are high infant mortality, with 200-500 deaths per 1000 within the first year of birth, a lower average life expectancy, of twenty to twenty-five years, and a broadly based population pyramid, where the number of young people at the bottom of the pyramid is very high in relationship to the rest of the population, and that children are set to work at an early stage. Islamic society diverged from this demographic profile in some significant points, although not always consistently. Studies have shown that during certain periods, such factors as attitudes to marriage and sex, birth control, birth and death rates, age of marriage and patterns of marriage, family size and migration pattems, varied from the traditional agricultural model. [...] Life expectancy was another area where Islamic society diverged from the suggested model for agricultural society."
  93. "Life expectancy (sociology)", Encyclopædia Britannica,, retrieved 2010-04-17, "In ancient Rome and medieval Europe the average life span is estimated to have been between 20 and 30 years."
  94. Shatzmiller, Maya (1994), Labour in the Medieval Islamic World, Brill Publishers, p. 66, ISBN 90-04-09896-8, "Life expectancy was another area where Islamic society diverged from the suggested model for agricultural society. No less than three separate studies about the life expectancy of religious scholars, two from 11th century Muslim Spain, and one from the Middle East, concluded that members of this occupational group enjoyed a life expectancy of 69, 75, and 72.8 years respectively!"
  95. Shatzmiller, Maya (1994), Labour in the Medieval Islamic World, Brill Publishers, p. 66, ISBN 90-04-09896-8
  96. Bulliet, Richard W. (April 1970), "A Quantitative Approach to Medieval Muslim Biographical Dictionaries", Journal of the Economic and Social History of the Orient (Brill Publishers) 13 (2): 195–211 [200]
  97. 97.0 97.1 Ahmad, Ahmad Atif (2007), "Authority, Conflict, and the Transmission of Diversity in Medieval Islamic Law by R. Kevin Jaques", Journal of Islamic Studies 18 (2): 246–248 [246], Error: Bad DOI specified
  98. Shatzmiller, Maya (1994), Labour in the Medieval Islamic World, Brill Publishers, p. 66, ISBN 90-04-09896-8, "This rate is uncommonly high, not only under the conditions in medieval cities, where these ‘ulama’ lived, but also in terms of the average life expectancy for contemporary males. [...] In other words, the social group studied through the biographies is, a priori, a misleading sample, since it was composed exclusively of individuals who enjoyed exceptional longevity."
  99. Conrad, Lawrence I. (2006), The Western Medical Tradition, Cambridge University Press, p. 137, ISBN 0521475643
  100. Bertrand Russell (1945), History of Western Philosophy, book 2, part 2, chapter X
  101. Lach, Donald (1977), Asia in the Making of Europe. A Century of Wonder, Vol. 2, Book 3, University of Chicago Press, ISBN 0-226-46734-1, p. 397: "Modern science originated in Europe during the sixteenth century as an amalgam of medieval technology, Greek learning, medicine, and mathematics."
  102. Robert Briffault (1928). The Making of Humanity, p. 191. G. Allen & Unwin Ltd.
  103. 103.0 103.1 Will Durant (1980). The Age of Faith (The Story of Civilization, Volume 4), pp. 162–186. Simon & Schuster. ISBN 0671012002.
  104. Fielding H. Garrison, An Introduction to the History of Medicine: with Medical Chronology, Suggestions for Study and Biblographic Data, p. 86
  105. 105.0 105.1 105.2 Dr. Kasem Ajram (1992). Miracle of Islamic Science, Appendix B. Knowledge House Publishers. ISBN 0911119434.
  106. Muhammad Iqbal (1934, 1999). The Reconstruction of Religious Thought in Islam. Kazi Publications. ISBN 0686184823.
  107. 107.0 107.1 Gorini, Rosanna (2003), "Al-Haytham the man of experience. First steps in the science of vision" (pdf), Journal of the International Society for the History of Islamic Medicine 2 (4): 53–55 [55],, retrieved 2008-09-25
  108. Abdus Salam, H. R. Dalafi, Mohamed Hassan (1994). Renaissance of Sciences in Islamic Countries, p. 162. World Scientific, ISBN 9971507137.
  109. Abid Ullah Jan (2006), After Fascism: Muslims and the struggle for self-determination, "Islam, the West, and the Question of Dominance", Pragmatic Publishings, ISBN 978-0-9733687-5-8.
  110. Salah Zaimeche (2003), An Introduction to Muslim Science, FSTC.
  111. Ahmad Y Hassan and Donald Routledge Hill (1986), Islamic Technology: An Illustrated History, p. 282, Cambridge University Press.
  112. Thomas Kuhn, The Copernican Revolution, (Cambridge: Harvard Univ. Pr., 1957), p. 142.
  113. Herbert Butterfield, The Origins of Modern Science, 1300–1800.
  114. R. Hooykaas, “The Rise of Modern Science: When and Why?”, The British Journal for the History of Science, Vol. 20, No. 4. (Oct., 1987), pp. 453–473
  115. Edward Grant (1996), The Foundations of Modern Science in the Middle Ages: Their Religious, Institutional, and Intellectual Contexts, Cambridge: Cambridge University Press
  116. David Agar (2001). Arabic Studies in Physics and Astronomy During 800 – 1400 AD. University of Jyväskylä.
  117. David C. Lindberg (1968). "The Theory of Pinhole Images from Antiquity to the Thirteenth Century", Archive for History of the Exact Sciences 5, pp. 154–176.
  118. R. S. Elliott (1966). Electromagnetics, Chapter 1. McGraw-Hill.
  119. Bradley Steffens (2006). Ibn al-Haytham: First Scientist, Morgan Reynolds Publishing, ISBN 1599350246.
  120. Bradley Steffens (2006). Ibn al-Haytham: First Scientist, Chapter 5. Morgan Reynolds Publishing. ISBN 1599350246.
  121. Reynor Mausfeld, "From Number Mysticism to the MauBformel: Fechner's Pyschophysics in the Tradition of Mathesis Universalis", Keynote Address International Symposium in Honour to G.Th. Fechner, International Society for Pyshophysics 19–23, October 2000, University of Leipzig.[1]
  122. Omar Khaleefa (Summer 1999). "Who Is the Founder of Psychophysics and Experimental Psychology?", American Journal of Islamic Social Sciences 16 (2).
  123. Dale J. Benos et al., 145">Dale J. Benos et al.: “The Ups and Downs of Peer Review”, Advances in Physiology Education, Vol. 31 (2007), pp. 145–152 (145): Scientific peer review has been defined as the evaluation of research findings for competence, significance, and originality by qualified experts. These peers act as sentinels on the road of scientific discovery and publication.
  124. Nas, Peter J (1993), Urban Symbolism, Brill Academic Publishers, pp. 350, ISBN 9-0040-9855-0, OCLC 27813590 231455705 27813590
  125. Krebs, Robert E. (2004), Groundbreaking Scientific Experiments, Inventions, and Discoveries of the Middle Ages and the Renaissance, Greenwood Press, pp. 196, ISBN 0-3133-2433-6, OCLC 55587774 77758825 52726675 55587774 77758825
  126. George Saliba (1994). "Early Arabic Critique of Ptolemaic Cosmology: A Ninth-Century Text on the Motion of the Celestial Spheres", Journal for the History of Astronomy 25, pp. 115–141 [116].
  127. Toby Huff, The Rise of Early Modern Science, p. 326. Cambridge University Press, ISBN 0521529948.
  128. Edward Rosen (1985), "The Dissolution of the Solid Celestial Spheres", Journal of the History of Ideas 46 (1), pp. 13–31 [19–20, 21].
  129. Roshdi Rashed (2007). "The Celestial Kinematics of Ibn al-Haytham", Arabic Sciences and Philosophy 17, pp. 7–55. Cambridge University Press.
  130. 130.0 130.1 F. Jamil Ragep (2001), "Tusi and Copernicus: The Earth's Motion in Context", Science in Context 14 (1–2), pp. 145–163. Cambridge University Press.
  131. Seyyed Hossein Nasr (1964), An Introduction to Islamic Cosmological Doctrines, (Cambridge: Belknap Press of the Harvard University Press), pp. 135–136
  132. George Saliba (1999). Whose Science is Arabic Science in Renaissance Europe? Columbia University.
    The relationship between Copernicus and the Maragha school is detailed in Toby Huff, The Rise of Early Modern Science, Cambridge University Press.
  133. Derewenda, Zygmunt S. (2007), "On wine, chirality and crystallography", Acta Crystallographica Section A: Foundations of Crystallography 64: 246–258 [247], Error: Bad DOI specified
  134. John Warren (2005). "War and the Cultural Heritage of Iraq: a sadly mismanaged affair", Third World Quarterly, Volume 26, Issue 4 & 5, pp. 815–830.
  135. Robert Briffault (1938). The Making of Humanity, p. 195.
  136. Felix Klein-Frank (2001), "Al-Kindi", in Oliver Leaman & Hossein Nasr, History of Islamic Philosophy, p. 174. London: Routledge.
  137. Michael E. Marmura (1965). "An Introduction to Islamic Cosmological Doctrines. Conceptions of Nature and Methods Used for Its Study by the Ikhwan Al-Safa'an, Al-Biruni, and Ibn Sina by Seyyed Hossein Nasr", Speculum 40 (4), pp. 744–746.
  138. Robert Briffault (1938). The Making of Humanity, pp. 196–197.
  139. 139.0 139.1 G. Stolyarov II (2002), "Rhazes: The Thinking Western Physician", The Rational Argumentator, Issue VI.
  140. Farid Alakbarov (Summer 2001). A 13th-Century Darwin? Tusi's Views on Evolution, Azerbaijan International 9 (2).
  141. Solomon Gandz (1936), The sources of al-Khwarizmi's algebra, Osiris I, pp. 263–277: "In a sense, Khwarizmi is more entitled to be called "the father of algebra" than Diophantus because Khwarizmi is the first to teach algebra in an elementary form and for its own sake, Diophantus is primarily concerned with the theory of numbers."
  142. Serish Nanisetti, Father of algorithms and algebra, The Hindu, June 23, 2006.
  143. Syed, M. H. (2005), Islam and Science, Anmol Publications PVT. LTD., pp. 71, ISBN 8-1261-1345-6, OCLC 52533755
  144. O'Connor, John J.; Robertson, Edmund F., "Abu'l Hasan ibn Ali al Qalasadi", MacTutor History of Mathematics archive, University of St Andrews,
  145. Science, civilization and society
  146. Tradition and Perspectives of Arab Herbal Medicine: A Review – Saad et al. 2 (4): 475
  147. History of Medicine
  148. 148.0 148.1 George Sarton, Introduction to the History of Science.
    (cf. Dr. A. Zahoor and Dr. Z. Haq (1997), Quotations From Famous Historians of Science, Cyberistan.
  149. Sir Glubb, John Bagot (1969), A Short History of the Arab Peoples,, retrieved 2008-01-25
  150. Youssef, Hanafy A.; Youssef, Fatma A.; Dening, T. R. (1996), "Evidence for the existence of schizophrenia in medieval Islamic society", History of Psychiatry 7: 55–62 [57]
  151. Felix Klein-Frank (2001), Al-Kindi, in Oliver Leaman and Hossein Nasr, History of Islamic Philosophy, p. 172. Routledge, London.
  152. A. Martin-Araguz, C. Bustamante-Martinez, Ajo V. Fernandez-Armayor, J. M. Moreno-Martinez (2002). "Neuroscience in al-Andalus and its influence on medieval scholastic medicine", Revista de neurología 34 (9), pp. 877–892.
  153. 153.0 153.1 153.2 Bashar Saad, Hassan Azaizeh, Omar Said (October 2005). "Tradition and Perspectives of Arab Herbal Medicine: A Review", Evidence-based Complementary and Alternative Medicine 2 (4), pp. 475–479 [476]. Oxford University Press.
  154. Khaled al-Hadidi (1978), "The Role of Muslim Scholars in Oto-rhino-Laryngology", The Egyptian Journal of O.R.L. 4 (1), pp. 1–15. (cf. Ear, Nose and Throat Medical Practice in Muslim Heritage, Foundation for Science Technology and Civilization.)
  155. Cas Lek Cesk (1980). "The father of medicine, Avicenna, in our science and culture: Abu Ali ibn Sina (980–1037)", Becka J. 119 (1), pp. 17–23.
  156. Katharine Park (March 1990). "Avicenna in Renaissance Italy: The Canon and Medical Teaching in Italian Universities after 1500 by Nancy G. Siraisi", The Journal of Modern History 62 (1), pp. 169–170.
  157. David W. Tschanz, MSPH, PhD (August 2003). "Arab Roots of European Medicine", Heart Views 4 (2).
  158. Jonathan D. Eldredge (2003), "The Randomised Controlled Trial design: unrecognized opportunities for health sciences librarianship", Health Information and Libraries Journal 20, pp. 34–44 [36].
  159. Bernard S. Bloom, Aurelia Retbi, Sandrine Dahan, Egon Jonsson (2000), "Evaluation Of Randomized Controlled Trials On Complementary And Alternative Medicine", International Journal of Technology Assessment in Health Care 16 (1), pp. 13–21 [19].
  160. D. Craig Brater and Walter J. Daly (2000), "Clinical pharmacology in the Middle Ages: Principles that presage the 21st century", Clinical Pharmacology & Therapeutics 67 (5), pp. 447–450 [449].
  161. Walter J. Daly and D. Craig Brater (2000), "Medieval contributions to the search for truth in clinical medicine", Perspectives in Biology and Medicine 43 (4), pp. 530–540 [536], Johns Hopkins University Press.
  162. D. Craig Brater and Walter J. Daly (2000), "Clinical pharmacology in the Middle Ages: Principles that presage the 21st century", Clinical Pharmacology & Therapeutics 67 (5), pp. 447–450 [448].
  163. The Canon of Medicine, The American Institute of Unani Medicine, 2003.
  164. Rabie E. Abdel-Halim (2006), "Contributions of Muhadhdhab Al-Deen Al-Baghdadi to the progress of medicine and urology", Saudi Medical Journal 27 (11): 1631–1641.
  165. Rabie E. Abdel-Halim (2005), "Contributions of Ibn Zuhr (Avenzoar) to the progress of surgery: A study and translations from his book Al-Taisir", Saudi Medical Journal 2005; Vol. 26 (9): 1333–1339.
  166. Islamic medicine, Hutchinson Encyclopedia.
  167. Chairman's Reflections (2004), "Traditional Medicine Among Gulf Arabs, Part II: Blood-letting", Heart Views 5 (2), pp. 74–85 [80].
  168. S. A. Al-Dabbagh (1978). "Ibn Al-Nafis and the pulmonary circulation", The Lancet 1: 1148.
  169. Husain F. Nagamia (2003), "Ibn al-Nafīs: A Biographical Sketch of the Discoverer of Pulmonary and Coronary Circulation", Journal of the International Society for the History of Islamic Medicine 1, pp. 22–28.
    Quotes Ibn al-Nafis, Commentary on Anatomy in Avicenna's Canon: "The notion (of Ibn Sînâ) that the blood in the right side of the heart is to nourish the heart is not true at all, for the nourishment of the heart is from the blood that goes through the vessels that permeate the body of the heart."
  170. Matthijs Oudkerk (2004), Coronary Radiology, "Preface", Springer Science+Business Media, ISBN 3540436405.
  171. George Sarton (cf. Dr. Paul Ghalioungui (1982), "The West denies Ibn Al Nafis's contribution to the discovery of the circulation", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait)
    (cf. The West denies Ibn Al Nafis's contribution to the discovery of the circulation, Encyclopedia of Islamic World)
  172. 172.0 172.1 Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn al-Nafis As a Philosopher, Encyclopedia of Islamic World).
  173. Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", p. 3 & 6, Electronic Theses and Dissertations, University of Notre Dame.[2]
  174. Dr. Sulaiman Oataya (1982), "Ibn ul Nafis has dissected the human body", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn ul-Nafis has Dissected the Human Body, Encyclopedia of Islamic World).
  175. L. Leclerc (1876), Histoire de la medecine Arabe, vol. 2, p. 161, Paris.
    (cf. Salah Zaimeche, The Scholars of Aleppo: Al Mahassin, Al Urdi, Al-Lubudi, Al-Halabi, Foundation for Science Technology and Civilisation)
  176. Ibrahim B. Syed, Ph.D. (2002). "Islamic Medicine: 1000 years ahead of its times", Journal of the Islamic Medical Association 2, pp. 2–9.
  177. Rüdiger Thiele (2005). "In Memoriam: Matthias Schramm", Arabic Sciences and Philosophy 15, pp. 329–331. Cambridge University Press.
  178. H. Salih, M. Al-Amri, M. El Gomati (2005). "The Miracle of Light", A World of Science 3 (3). UNESCO.
  179. Sabra, A. I.; Hogendijk, J. P. (2003), The Enterprise of Science in Islam: New Perspectives, MIT Press, pp. 85–118, ISBN 0262194821, OCLC 237875424
  180. Hatfield, Gary (1996), "Was the Scientific Revolution Really a Revolution in Science?", in Ragep, F. J.; Ragep, Sally P.; Livesey, Steven John, Tradition, Transmission, Transformation: Proceedings of Two Conferences on Pre-modern Science held at the University of Oklahoma, Brill Publishers, p. 500, ISBN 9004091262, OCLC 234073624 234096934 19740432 234073624 234096934
  181. Mariam Rozhanskaya and I. S. Levinova (1996), "Statics", in Roshdi Rashed, ed., Encyclopedia of the History of Arabic Science, Vol. 2, pp. 614–642 [642]. Routledge, London and New York.
  182. Abdus Salam (1984), "Islam and Science". In C. H. Lai (1987), Ideals and Realities: Selected Essays of Abdus Salam, 2nd ed., World Scientific, Singapore, pp. 179–213.
  183. Seyyed Hossein Nasr, "The achievements of Ibn Sina in the field of science and his contributions to its philosophy", Islam & Science, December 2003.
  184. 184.0 184.1 Fernando Espinoza (2005). "An analysis of the historical development of ideas about motion and its implications for teaching", Physics Education 40 (2), p. 141.
  185. Seyyed Hossein Nasr, "Islamic Conception Of Intellectual Life", in Philip P. Wiener (ed.), Dictionary of the History of Ideas, Vol. 2, p. 65, Charles Scribner's Sons, New York, 1973–1974.
  186. Shlomo Pines (1970), Abu'l-Barakāt al-Baghdādī, Hibat Allah, 1, New York: Charles Scribner's Sons, pp. 26–28, ISBN 0684101149
    (cf. Abel B. Franco (October 2003). "Avempace, Projectile Motion, and Impetus Theory", Journal of the History of Ideas 64 (4), pp. 521–546 [528].)
  187. Shlomo Pines (1964), "La dynamique d’Ibn Bajja", in Mélanges Alexandre Koyré, I, 442–468 [462, 468], Paris.
    (cf. Abel B. Franco (October 2003). "Avempace, Projectile Motion, and Impetus Theory", Journal of the History of Ideas 64 (4), pp. 521–546 [543].)
  188. Robert Briffault (1938). The Making of Humanity, p. 191.
  189. Nader El-Bizri (2006), "Ibn al-Haytham or Alhazen", in Josef W. Meri (2006), Medieval Islamic Civilization: An Encyclopaedia, Vol. II, pp. 343–345, Routledge, New York, London.
  190. Mariam Rozhanskaya and I. S. Levinova (1996), "Statics", in Roshdi Rashed, ed., Encyclopaedia of the History of Arabic Science, Vol. 2, p. 622. London and New York: Routledge.
  191. Galileo Galilei, Two New Sciences, trans. Stillman Drake, (Madison: Univ. of Wisconsin Pr., 1974), pp. 217, 225, 296–7.
  192. Ernest A. Moody (1951). "Galileo and Avempace: The Dynamics of the Leaning Tower Experiment (I)", Journal of the History of Ideas 12 (2), pp. 163–193 (192f.)
  193. Akbar S. Ahmed (1984). "Al-Beruni: The First Anthropologist", RAIN 60, pp. 9–10.
  194. Akbar Ahmed (2002). "Ibn Khaldun’s Understanding of Civilizations and the Dilemmas of Islam and the West Today", Middle East Journal 56 (1), p. 25.
  195. H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1.
  196. I. M. Oweiss (1988), "Ibn Khaldun, the Father of Economics", Arab Civilization: Challenges and Responses, New York University Press, ISBN 0887066984.
  197. Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), pp. 61–70.
  198. Salahuddin Ahmed (1999). A Dictionary of Muslim Names. C. Hurst & Co. Publishers. ISBN 1850653569.
  199. 199.0 199.1 Dr. S. W. Akhtar (1997). "The Islamic Concept of Knowledge", Al-Tawhid: A Quarterly Journal of Islamic Thought & Culture 12 (3).
  200. 200.0 200.1 John Grant and John Clute, The Encyclopedia of Fantasy, "Arabian fantasy", p 51 ISBN 0-312-19869-8
  201. L. Sprague de Camp, Literary Swordsmen and Sorcerers: The Makers of Heroic Fantasy, p 10 ISBN 0-87054-076-9
  202. 202.0 202.1 John Grant and John Clute, The Encyclopedia of Fantasy, "Arabian fantasy", p 52 ISBN 0-312-19869-8
  203. James Thurber, "The Wizard of Chitenango", p 64 Fantasists on Fantasy edited by Robert H. Boyer and Kenneth J. Zahorski, ISBN 0-380-86553-X
  204. NIZAMI: LAYLA AND MAJNUN – English Version by Paul Smith
  205. Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", pp. 95–101, Electronic Theses and Dissertations, University of Notre Dame.[3]
  206. Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibnul-Nafees As a Philosopher, Encyclopedia of Islamic World).
  207. Nawal Muhammad Hassan (1980), Hayy bin Yaqzan and Robinson Crusoe: A study of an early Arabic impact on English literature, Al-Rashid House for Publication.
  208. Cyril Glasse (2001), New Encyclopedia of Islam, p. 202, Rowman Altamira, ISBN 0759101906.
  209. Amber Haque (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", Journal of Religion and Health 43 (4): 357–377 [369].
  210. 210.0 210.1 Martin Wainwright, Desert island scripts, The Guardian, 22 March 2003.
  211. 211.0 211.1 G. J. Toomer (1996), Eastern Wisedome and Learning: The Study of Arabic in Seventeenth-Century England, p. 222, Oxford University Press, ISBN 0198202911.
  212. Latinized Names of Muslim Scholars, FSTC.
  213. I. Heullant-Donat and M.-A. Polo de Beaulieu, "Histoire d'une traduction," in Le Livre de l'échelle de Mahomet, Latin edition and French translation by Gisèle Besson and Michèle Brossard-Dandré, Collection Lettres Gothiques, Le Livre de Poche, 1991, p. 22 with note 37.
  214. Professor Nabil Matar (April 2004), Shakespeare and the Elizabethan Stage Moor, Sam Wanamaker Fellowship Lecture, Shakespeare’s Globe Theatre (cf. Mayor of London (2006), Muslims in London, pp. 14–15, Greater London Authority)
  215. (Farmer 1988, p. 137)
  216. (Farmer 1988, p. 140)
  217. (Farmer 1988, pp. 140–1)
  218. (Farmer 1988, p. 141)
  219. (Farmer 1988, p. 142)
  220. Rabab Saoud (2004) (PDF), The Arab Contribution to the Music of the Western World, FSTC Limited,, retrieved 2008-06-20
  221. (Farmer 1988, p. 143)
  222. (Farmer 1988, p. 144)
  223. (Farmer 1988, pp. 72–82)
  224. Miller, Samuel D. (Autumn 1973), "Guido d'Arezzo: Medieval Musician and Educator", Journal of Research in Music Education 21 (3): 239–45, Error: Bad DOI specified
  225. Majid Fakhry (2001). Averroes: His Life, Works and Influence. Oneworld Publications. ISBN 1851682694.
  226. Irwin, Jones (Autumn 2002), "Averroes' Reason: A Medieval Tale of Christianity and Islam", The Philosopher LXXXX (2)
  227. G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, pp. 224–262, Brill Publishers, ISBN 9004094598.
  228. Dominique Urvoy, "The Rationality of Everyday Life: The Andalusian Tradition? (Aropos of Hayy's First Experiences)", in Lawrence I. Conrad (1996), The World of Ibn Tufayl: Interdisciplinary Perspectives on Ḥayy Ibn Yaqẓān, pp. 38–46, Brill Publishers, ISBN 9004093001.
  229. Muhammad ibn Abd al-Malik Ibn Tufayl and Léon Gauthier (1981), Risalat Hayy ibn Yaqzan, p. 5, Editions de la Méditerranée.[4]
  230. G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, pp. 224–239, Brill Publishers, ISBN 9004094598.
  231. G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 227, Brill Publishers, ISBN 9004094598.
  232. G. A. Russell (1994), The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, p. 247, Brill Publishers, ISBN 9004094598.
  233. H-Net Review: Eric Ormsby on Averroes (Ibn Rushd): His Life, Works and Influence
  234. The Influence of Islamic Thought on Maimonides (Stanford Encyclopedia of Philosophy)
  235. Margaret Smith, Al-Ghazali: The Mystic (London 1944)
  236. Kamal, Muhammad (2006), Mulla Sadra's Transcendent Philosophy, Ashgate Publishing, Ltd., pp. 9 & 39, ISBN 0754652718, OCLC 238761259 61169850 224496901 238761259 61169850
  237. Fancy, p. 49 & 59
  238. George Sarton, The Incubation of Western Culture in the Middle East, A George C. Keiser Foundation Lecture, March 29, 1950, Washington DC, 1951
  239. [5]
  240. (Saliba 1994, p. vii):
    "The main thesis, for which this collection of articles came be used as evidence, is the one claiming that the period often called a period of decline in Islamic intellectual history was, scientifically speaking from the point of view of astronomy, a very productive period in which astronomical thories of the highest order were produced."
  241. David A. King, "The Astronomy of the Mamluks", Isis, 74 (1983):531-555
  242. David A. King, "The Astronomy of the Mamluks", Isis, 74 (1983):531–555
  243. George Saliba, "Writing the History of Arabic Astronomy: Problems and Differing Perspectives (Review Article), Journal of the American Oriental Society, 116 (1996): 709–718.
  244. The Great Mosque of Tlemcen,
  245. Populations Crises and Population Cycles, Claire Russell and W.M.S. Russell
  246. The Islamic World to 1600: The Mongol Invasions (The Black Death)
  247. Erica Fraser. The Islamic World to 1600, University of Calgary.
  248. Economic Scene; The decline of the Muslim Middle East, and the roots of resentment, can be traced to Islamic inheritance law., New York Times
  249. How Islamic Inheritance Law Impeded Development, National Center for Policy Analysis
  251. The Politically Incorrect Guide to Islam (and the Crusades)

See also


  • Gaudiosi, Monica M. (April 1988), "The Influence of the Islamic Law of Waqf on the Development of the Trust in England: The Case of Merton College", University of Pennsylvania Law Review 136 (4): 1231–1261
  • Donald Routledge Hill, Islamic Science And Engineering, Edinburgh University Press (1993), ISBN 0-7486-0455-3
  • Morelon, Régis; Rashed, Roshdi (1996), Encyclopedia of the History of Arabic Science, 3, Routledge, ISBN 0415124107
  • Hudson, A. (2003), Equity and Trusts (3rd ed.), London: Cavendish Publishing, ISBN 1-85941-729-9
  • George Sarton, The Incubation of Western Culture in the Middle East, A George C. Keiser Foundation Lecture, March 29, 1950, Washington DC, 1951
  • Shatzmiller, Maya (1994), Labour in the Medieval Islamic World, Brill Publishers, ISBN 9004098968
  • Shoja-e-din Shafa, Rebirth (1995) (Persian Title: تولدى ديگر)*Shoja-e-din Shafa, After 1400 Years (2000) (Persian Title: پس از 1400 سال)

External links