Transcript Intellectual Awakening

Intellectual Awakening
Zenith Reached under Harun al-Rashid and alMamun
Hellenistic Sources
Ino-Persian
Syrian
Persian
Sanskrit
Syriac
Greek
Translation into Syriac and Later Arabic
Hunayn Ibn Ishaq (809-873)
Practical Physician
Greek to Syriac
Translated Galen, Hippocrates, Plato’s Republic, Aristotle’s
Categories and Physics, Seven Books of Galen’s Anatomy
500 Gold Pieces a Month plus the weight of each book
Sons Translated in Arabic
Mathematics
al-Mamun Created the House of Wisdom
Length of Solar Year
Procession of the Equinoxes
Measured the Length of a Degree
Roundness of the Earth—Size and Circumference
Al-Kharizmi
Astronomical Tables on Indian Works
Greek and Indian System of Astronomy
Added His Own Observations
Work Revised in Spain and Translated into Latin
by Abelard of Bath (c. 1126) in Toledo
Numbers from India
Textbook on Algebra (al-Jabr)
India
Fables to instruct Princes by means of Animal Tales
Chess
Medicine
Ibn Bakhtishu
Nestorian Syrian Christian
Cured Stomach Problem of Al-Mansur
A Family Affair for Six Generations
Hospitals Were Modeled on Persian Hospitals
Schools of Medicine Attached
Eye Diseases
Earliest Book by Hunayn Ibn Isaq
Al-Razi
Established Hospital
Put Out Meat
Distinction Between Measles and Smallpox
Wrote an Encyclopedia on Medicine
Translated into Latin in 1279
Used as a Textbook
Al-Majusi
Persian andZorastrian
Wrote Book on Medicine
Material on Capillary System
Delivery of a Child
Ibn Sina (980-1070)
Avicenna
Physician, Philologist, Scientist, Poet
Al-Qanun
Codification of the Entire Greco-Arabic Medical Thought
Contagious Nature of Tuberculosis
Spreading of Disease by Soil and Water
Translated in Latin by Gerard of Cremona in 12th
Gradually Displaced the Works of Galen, Al Razi and
Al Majusi
During 1400’s Passed Through 15 Latin Editions
In the East until th 19th Century
Ibn al-Khatib
Granada
Theory of Infection
Al Zahrawi
Cordova
Caherized Wounds, Crushed Stones Inside the
Bladder
Latin Translation Used for Centuries as Manuals for
Surgery in Slaerno and Montpelier
Oxford as late as 1778
Al-Tabari (838-923)
15 Volumes of History
Al Masudi (d. 956)
Traveled Everywhere
Wrote Topica History
30 Volumes
Dry Land had been Seas
Wrote Geographical Works
Chinese Used Fingerprints as Signatures
Al-Kindi
Combine the Views of Plato and Aristotle
Physical Optics, Physics, and Music
Influenced Roger Bacon
Ibn Rushd (Avorroes) 1126-1198 CE
Greatest Aristotelian Philosopher of Islam
Using the Works of Aristotle in Baghdad Arabic
Translation—Made Work Palatable to His Reading
Audience
Commentaries Were Rendered From Hebrew into Latin
Cordoba and Seville
Astronomer and Physician
Wrote on Principles of Immunity in Cases of Smallpox
Explained the Function of the Retina
Ibn Rushd was a Rationalist
Subject Knowledge Except Revealed Dogma of Faith
to the Judgment of Reason
Not a Free Thinker Nor a Nonbeliever
Not Hampered by a Centralized Ecclesiastical
Authority
Arab Thinkers from Al-Kindi Down Through Ibn
Rushd were More Free Than Their Christian
Counterparts to Work Toward Harmonizing And
Reconciling Traditional Religious Beliefs With The
Results of Scientific Research and Rationalistic
Thinking.
Maimonides (1135-1165)
Jewish Contemporary of Ibn Rushd
Cordoba
Invited to Cairo by Saladin
Court Physician
Buried in Tiberias
Influenced Europeans—Albertus Magnus, Spinoza,
and Kant
Islamic Law
Took Shape During Early Abbasid Period
Eventually Developed This of Law called the Shari’ah
Shari’ah Considered to Be God’s Eternal Set of Rules and
Governs All Aspects of a Pious Muslim’s Life
Shari’ah Covers Everything from Criminal Law to Rules of
Worship
Ideal True Law
Adat—Local Custom
Sources of the Law
Quaran; Only a few Legal Rules
Sunnah; Tradition Based On The Hadiths
Qivas; Conclusions by Analogical Reasoning
Ijma; Whatever the Ulama Agree Emerge
Informally
Ra’y: Personal Judgment was important to Early
Islamic Judges Came to be Rejected by Sunni
Scholars
Abbasids Posture as a Truly Islamic Religious State
Required the Appointment of Specialist in Religious
Law as Judges Which Enabled a Theoretical Body of
Law to take on the Characteristic of a Law Code for
the First Time.
The Hanafite School of Law
Iman Abu Hanifa; Born in Iran about 699
Opposed the Umayyads; Later Opposed the Abbasids
Died in Prison in 767 CE
Half of the Sunnis
Emphasized Analogy and he Principle of Equity which
is based on Natural law
Most tolerant of the Legal Schools of Islam
Ottoman Turks, India, Afghanistan, and Central Asia
The Malikite School of Law
Malik Ibn Asnas of Medina (715-795 CE)
Codified Some 1700 Legal Traditions
Introduced the Formula of Consensus for the First
Time
More Conservative Than The Hanafite School
All of North Africa except for Egypt
The Shafi’ite School of Law
Between the Conservatives and the Liberals
Muhammad Ibn Idris Al-Shafi’i (767-820 CE)
Quraysh
Lived in Baghdad and Cairo
Influenced all Schools
Critical Examination of the Hadith
Indonesia, Egypt, East Africa, and Lebanon
The Hanbalite School of Law
Ahmad Ibn Hanbal (780-855 CE)
Islamic Fundamentalism
Rejected Consensus, Analogy, Private Judgment
Everything outside the Quran and Some Hadith
Too Conservative to be Popular
Rejected the Validity Ijma
Opposed to Theological Speculation
Ja’Fari School of Law
Imami School of Shi’ia; Most Important
Rejects Consensus, Analogy, Private Judgment
Hidden Imam is the True Head of State
Rules Through His Spokesmen the Mujtahids
Mujtahids Are The Interpreters of the Will of the Imam
There are Usually Three or Four of these Mujtahids at a Time
Consensus of the Community to Be Learned, Pious, and
Qualified to Issue a Fatwa
Fatwa are Binding on the Faithful
Shi’ite Twelvers follow This School
The Ismaili School of Law
Son of the Sixth Imam
Only One Spokesman
Conservative or as Liberal as the Leader
Aga Khan (1877-1957)
Karim Khan
India, Iran, East Africa
Zadi School of Islam
Son of the Fourth Imam
Do Not Believe in the Hidden Imam
Close to Sunni Belief
Yaman
Until the 10th Religious Scholars Claimed the Right
to Exercise Ijtihad—Striving for Truth Which
Meant Continuous Rethinking the Rules
Learned Muslim Scholars Could Reinterpret a
Hadith or a Passage in the Quran or to Apply
Analogy in Different Ways