Science in the medieval Islamic world was the science developed and practised during the Islamic Golden Age under the Abbasid Caliphate of Baghdad, the Umayyads of Córdoba, the Abbadids of Seville, the Samanids, the Ziyarids and the Buyids in Persia and beyond, spanning the period roughly between 786 and 1258. Islamic scientific achievements encompassed a wide range of subject areas, especially astronomy, mathematics, and medicine. Other subjects of scientific inquiry included alchemy and chemistry, botany and agronomy, geography and cartography, ophthalmology, pharmacology, physics, and zoology.
Medieval Islamic science had practical purposes as well as the goal of understanding. For example, astronomy was useful for determining the Qibla, the direction in which to pray, botany had practical application in agriculture, as in the works of Ibn Bassal and Ibn al-'Awwam, and geography enabled Abu Zayd al-Balkhi to make accurate maps. Islamic mathematicians such as Al-Khwarizmi, Avicenna and Jamshīd al-Kāshī made advances in algebra, trigonometry, geometry and Arabic numerals. Islamic doctors described diseases like smallpox and measles, and challenged classical Greek medical theory. Al-Biruni, Avicenna and others described the preparation of hundreds of drugs made from medicinal plants and chemical compounds. Islamic physicists such as Ibn Al-Haytham, Al-Bīrūnī and others studied optics and mechanics as well as astronomy, and criticised Aristotle's view of motion.
During the Middle Ages, Islamic science flourished across a wide area around the Mediterranean Sea and further afield, for several centuries, in a wide range of institutions.
Context and history
The Islamic era began in 622. Islamic armies eventually conquered Arabia, Egypt and Mesopotamia, and successfully displaced the Persian and Byzantine Empires from the region within a few decades. Within a century, Islam had reached the area of present-day Portugal in the west and Central Asia in the east. The Islamic Golden Age (roughly between 786 and 1258) spanned the period of the Abbasid Caliphate (750–1258), with stable political structures and flourishing trade. Major religious and cultural works of the Islamic empire were translated into Arabic and occasionally Persian. Islamic culture inherited Greek, Indic, Assyrian and Persian influences. A new common civilisation formed, based on Islam. An era of high culture and innovation ensued, with rapid growth in population and cities. The Arab Agricultural Revolution in the countryside brought more crops and improved agricultural technology, especially irrigation. This supported the larger population and enabled culture to flourish. From the 9th century onwards, scholars such as Al-Kindi translated Indian, Assyrian, Sasanian (Persian) and Greek knowledge, including the works of Aristotle, into Arabic. These translations supported advances by scientists across the Islamic world.
Islamic science survived the initial Christian reconquest of Spain, including the fall of Seville in 1248, as work continued in the eastern centres (such as in Persia). After the completion of the Spanish reconquest in 1492, the Islamic world went into an economic and cultural decline. The Abbasid caliphate was followed by the Ottoman Empire ( 1299–1922), centred in Turkey, and the Safavid Empire (1501–1736), centred in Persia, where work in the arts and sciences continued.
Fields of inquiry
Medieval Islamic scientific achievements encompassed a wide range of subject areas, especially mathematics, astronomy, and medicine. Other subjects of scientific inquiry included alchemy and chemistry, geography and cartography, ophthalmology, and physics.
Alchemy and chemistry
The early Islamic period saw the development of theoretical frameworks in alchemy and chemistry, laying the foundation for later advancements in both fields. The sulfur-mercury theory of metals, first found in Sirr al-khalīqa ("The Secret of Creation", c. 750–850, falsely attributed to Apollonius of Tyana), and in the writings attributed to Jabir ibn Hayyan (written c. 850–950), vol. II, p. 1, note 1; remained the basis of theories of metallic composition until the 18th century. The Emerald Tablet, a cryptic text that all later alchemists up to and including Isaac Newton saw as the foundation of their art, first occurs in the Sirr al-khalīqa and in one of the works attributed to Jabir. p. 46. On Newton's alchemy, see In practical chemistry, the works of Jabir, and those of the Persian alchemist and physician Abu Bakr al-Razi (c. 865–925), contain the earliest systematic classifications of chemical substances. Alchemists were also interested in artificially creating such substances.See Jabir describes the synthesis of ammonium chloride (sal ammoniac) from organic substances, and Abu Bakr al-Razi experimented with the heating of ammonium chloride, vitriol, and other salts, which would eventually lead to the discovery of the mineral acids by 13th-century Latin alchemists such as pseudo-Geber.
Astronomy and cosmology
Astronomy became a major discipline within Islamic science. Astronomers devoted effort both towards understanding the nature of the cosmos and to practical purposes. One application involved determining the Qibla, the direction Muslims face during prayer.Another was astrology, which was used to predict events affecting human life and to select suitable times for activities such as warfare or founding cities. Al-Battani (850–929) accurately determined the length of the solar year. He contributed to the Tables of Toledo, used by astronomers to predict the movements of the sun, moon and planets across the sky. Copernicus (1473–1543) later used some of Al-Battani's astronomic tables.
Al-Zarqali (1028–1087) developed a more accurate astrolabe, used for centuries afterwards. He constructed a water clock in Toledo, discovered that the Sun's apogee moves slowly relative to the fixed stars, and obtained a good estimate of its motion. Owing to the unreliability of the data al-Zarqali relied on for this estimate, its remarkable accuracy was fortuitous. for its rate of change. Nasir al-Din al-Tusi (1201–1274) wrote an important revision to Ptolemy's 2nd-century celestial model. When Tusi became Helagu's astrologer, he was given an observatory and gained access to Chinese techniques and observations. He developed trigonometry as a separate field, and compiled the most accurate astronomical tables available up to that time.
Botany and agronomy
The study of the natural world extended to a detailed examination of plants. The work done proved directly useful in the unprecedented growth of pharmacology across the Islamic world. Al-Dinawari (815–896) popularised botany in the Islamic world with his six-volume Kitab al-Nabat (Book of Plants). Only volumes 3 and 5 have survived, with part of volume 6 reconstructed from quoted passages. The surviving text describes 637 plants in alphabetical order from the letters sin to ya, so the whole book must have covered several thousand kinds of plants. Al-Dinawari described the phases of plant growth and the production of flowers and fruit. The thirteenth century encyclopedia compiled by Zakariya al-Qazwini (1203–1283) – ʿAjā'ib al-makhlūqāt (The Wonders of Creation) – contained, among many other topics, both realistic botany and fantastic accounts. For example, he described trees which grew birds on their twigs in place of leaves, but which could only be found in the far-distant British Isles., in Morelon & Rashed 1996, pp.813–852 The use and cultivation of plants was documented in the 11th century by Muhammad bin Ibrāhīm Ibn Bassāl of Toledo in his book Dīwān al-filāha (The Court of Agriculture), and by Ibn al-'Awwam al-Ishbīlī (also called Abū l-Khayr al-Ishbīlī) of Seville in his 12th century book Kitāb al-Filāha (Treatise on Agriculture). Ibn Bassāl had travelled widely across the Islamic world, returning with a detailed knowledge of agronomy that fed into the Arab Agricultural Revolution. His practical and systematic book describes over 180 plants and how to propagate and care for them. It covered leaf- and root-vegetables, herbs, spices and trees.
Geography and cartography
The spread of Islam across Western Asia and North Africa encouraged an unprecedented growth in trade and travel by land and sea as far away as Southeast Asia, China, much of Africa, Scandinavia and even Iceland. Geographers worked to compile increasingly accurate maps of the known world, starting from many existing but fragmentary sources. Abu Zayd al-Balkhi (850–934), founder of the Balkhī school of cartography in Baghdad, wrote an atlas called Figures of the Regions (Suwar al-aqalim). Al-Biruni (973–1048) measured the radius of the Earth using a new method. It involved observing the height of a mountain at Nandana (now in Pakistan). Al-Idrisi (1100–1166) drew a map of the world for Roger, the Norman King of Sicily (ruled 1105–1154). He also wrote the Tabula Rogeriana (Book of Roger), a geographic study of the peoples, climates, resources and industries of the whole of the world known at that time. The Ottoman admiral Piri Reis ( 1470–1553) made a map of the New World and West Africa in 1513. He made use of maps from Greece, Portugal, Muslim sources, and perhaps one made by Christopher Columbus. He represented a part of a major tradition of Ottoman cartography.
Mathematics
Islamic mathematicians gathered, organised and clarified the mathematics they inherited from ancient Egypt, Greece, India, Mesopotamia and Persia, and went on to make innovations of their own. Islamic mathematics covered algebra, geometry and arithmetic. Algebra was mainly used for recreation: it had few practical applications at that time. Geometry was studied at different levels. Some texts contain practical geometrical rules for surveying and for measuring figures. Theoretical geometry was a necessary prerequisite for understanding astronomy and optics, and it required years of concentrated work. Early in the Abbasid caliphate (founded 750), soon after the foundation of Baghdad in 762, some mathematical knowledge was assimilated by al-Mansur's group of scientists from the pre-Islamic Persian tradition in astronomy. Astronomers from India were invited to the court of the caliph in the late eighth century; they explained the rudimentary trigonometrical techniques used in Indian astronomy. Ancient Greek works such as Ptolemy's Almagest and Euclid's Elements were translated into Arabic. By the second half of the ninth century, Islamic mathematicians were already making contributions to the most sophisticated parts of Greek geometry. Islamic mathematics reached its apogee in the Eastern part of the Islamic world between the tenth and twelfth centuries. Most medieval Islamic mathematicians wrote in Arabic, others in Persian.
Al-Khwarizmi (8th–9th centuries) was instrumental in the adoption of the Hindu–Arabic numeral system and the development of algebra, introduced methods of simplifying equations, and used Euclidean geometry in his proofs.Toomer, Gerald (1990). "Al-Khwārizmī, Abu Jaʿfar Muḥammad ibn Mūsā". In Gillispie, Charles Coulston. Dictionary of Scientific Biography. 7. New York: Charles Scribner's Sons. . He was the first to treat algebra as an independent discipline in its own right,, page 263–277: "In a sense, al-Khwarizmi is more entitled to be called "the father of algebra" than Diophantus because al-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". and presented the first systematic solution of linear and quadratic equations.Maher, P. (1998). From Al-Jabr to Algebra. Mathematics in School, 27(4), 14–15. Ibn Ishaq al-Kindi (801–873) worked on cryptography for the Abbasid Caliphate, and gave the first known recorded explanation of cryptanalysis and the first description of the method of frequency analysis.