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In the history of science, Islamic science refers to the science developed under Islamic civilization between the 8th and 15th centuries, during what is known as the Islamic Golden Age. It is also known as Arabic science since the majority of texts during this period were written in Arabic, the lingua franca of Islamic civilization. Despite these terms, not all scientists during this period were Muslim or Arab, as there were a number of notable non-Arab scientists (most notably Persians), as well as some non-Muslim scientists, who contributed to scientific studies in the Islamic world.
A number of modern scholars have been greatly influenced by Muslim scientists who introduced a modern empirical, experimental and quantitative approach to scientific inquiry. the traditional view of the Scientific Revolution which is still supported by most scholars
According to many historians, science in Islamic civilization flourished until the 14th century AD.
Islam and the development of science
Whether Islamic culture has promoted or hindered scientific advancement is disputed. Islamists such as Sayyid Qutb argue that since "Islam appointed" Muslims "as representatives of God and made them responsible for learning all the sciences,science cannot but prosper in a society of true Muslims. Many "classical and modern
the history of Islamic science
the history of Islamic sciencethe history of Islamic science,CREATION STORY,400 years old historical mosque at Hyderabad
sources agree that the Qur'an condones, even encourages the acquisition of science and scientific knowledge, and urges humans to reflect on the natural phenomena as signs of God's creation." Some scientific instruments produced in classical times in the Islamic world were inscribed with Qur'anic citations. Many Muslims agree that doing science is an act of religious merit, even a collective duty of the Muslim community
Others say traditional interpretations of Islam are not compatible with the development of science. Author Rodney Stark, explains Islam's lag behind the West in scientific advancement after (roughly) 1500 AD to opposition by traditional ulema to efforts to formulate systematic explanation of natural phenomenon with "natural laws." They believed such laws were blasphemous because they limit "Allah's freedom to act" as He wishes. This principle was enshired in aya 14:4: "Allah sendeth whom He will astray, and guideth whom He will," which (they believed) applied to all of creation not just humanity.
In the early twentieth century ulema forbade the learning of foreign languages and dissection of human bodies in the medical school in Iran. The ulama at the Islamic university of Al-Azhar in Cairo taught the Ptolemaic astronomical system (in which the sun circles the earth) until compelled to adopt the Copernican system by the Egyptian government in 1961.
A creation myth is a supernatural mytho-religious story or explanation that describes the
beginnings of humanity, earth, life, and the universe ,cosmomology, usually as a deliberate
act of “creation” by one or more deities.
Many creation myths share broadly similar themes. Common motifs include the fractionation of
the things of the world from a primordial chaos; the separation of the mother and father
gods; land emerging from an infinite and timeless ocean; or creation ex nihilo (Latin: out
of nothing).
The term creation myth is sometimes used in a derogatory way to describe stories which are
still believed today, as the term myth may suggest something which is absurd or fictional.
While these beliefs and stories need not be a literal account of actual events, they may yet
express ideas that are perceived by some people and cultures to be truths at a deeper or
more symbolic level. Author Daniel Quinn notes that in this sense creation myths need not be
religious in nature, and they have secular analogues in modern cultures.
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Varahamihira’s main work is the book Pañcasiddhāntikā (or Pancha-Siddhantika, “[Treatise] on the Five [Astronomical] Canons) dated ca. 575 CE gives us information about older Indian texts which are now lost. The work is a treatise on mathematical astronomy and it summarises five earlier astronomical treatises, namely the Surya Siddhanta, Romaka Siddhanta, Paulisa Siddhanta, Vasishtha Siddhanta and Paitamaha Siddhantas. It is a compendium of native Indian as well as Hellenistic astronomy (including Greek, Egyptian and Roman elements).
The 11th century Arabian scholar Alberuni also described the details of “The Five Astronomical Canons”:
the Indianshave 5 Siddhāntas:
Sūrya-Siddhānta, ie. the Siddhānta of the Sun, composed by Lāṭa,
Vasishtha-siddhānta, so called from one of the stars of the Great Bear, composed by Vishnucandra,
Pulisa-siddhānta, so called from Paulisa, the Greek, from the city of Saintra, which is supposed to be Alexandria, composed by Pulisa.
Romaka-siddhānta, so called from the Rūm, ie. the subjects of the Roman Empire, composed by Śrīsheṇa.
Brahma-siddhānta, so called from Brahman, composed by Brahmagupta, the son of Jishṇu, from the town of Bhillamāla between Multān and Anhilwāra, 16 yojanas from the latter place.”
ANCIENT INDIAN OBSERVATORY JANTAR MANTAR DELHI,
ANCIENT INDIAN OBSERVATORY JANTAR MANTAR DELHI,
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