Posted by Zia Shah
There are about 750 verses in Quran urging Muslims to make use of reason to understand nature and thus reach their understanding of the Creator, in contrast to just 250 verses about legislation. The Holy Quran states:
In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for men of understanding; those who remember Allah while standing, sitting, and lying on their sides, and ponder over the creation of the heavens and the earth: ‘Our Lord, Thou hast not created this in vain or without purpose.’ (Al Quran 3:191192)
The Quran not only encouraged Muslims to study nature and acquire secular knowledge but also provided specific information on several occasions. For example the Holy Quran states about computing:
And We have made the night and the day two Signs, and the Sign of night We have made dark, and the Sign of day We have made sightgiving, that you may seek bounty from your Lord, and that you may know the computation of years and the science of reckoning and mathematics. And everything We have explained with a detailed explanation. (Al Quran 17:13)
No wonder the early Muslim scientists made great strides in the rapidly emerging fields of astronomy and mathematics. In Sura Yunus the Holy Quran states:
He it is Who made the sun radiate a brilliant light and the moon reflect a lustre, and ordained for it stages, that you might know the number of years and the reckoning of time. Allah has not created this but in truth. He details the Signs for a people who have knowledge. Indeed, in the alternation of night and day, and in all that Allah has created in the heavens and the earth there are Signs for a Godfearing people. (Al Quran 10:67)
Further more the Holy Quran anticipates the discovery of gravitation when it says in Sura Raad:
Allah is He Who raised up the heavens without any pillars that you can see. Then He settled Himself on the Throne. And He pressed the sun and the moon into service: each pursues its course until an appointed term. He regulates it all. He clearly explains the Signs, that you may have a firm belief in the meeting with your Lord. (Al Quran 13:3)
Mathematics is the metaphor against which all other sciences are checked. Sciences like astronomy and physics could not have developed without the foundation of mathematics and algebra provided by alKhwārizmī and other Muslim mathematicians and astronomers.
“A third source of the patterns of mathematics is astronomy or astrology.
Throughout the Middle Ages, Europe used Roman numerals. Like the Greeks before them, Romans based their numerical system on letters. It was a relatively small stock of symbols, seven in total: I, V, X, L, C, D, M, representing 1, 5, 10, 50, 100, 500 and 1000. Despite its simplicity, some problems remained. Writing out larger numbers could be cumbersome. For example, 1938 is MCMXXXVIII. In multiplication it was even worse: 57 X 38 = 2166 becomes LVII by XXXVIII = MMCLXVI. This unwieldy system made calculation of large numbers a tedious and timeconsuming affair. Arithmetic was largely left to a few specialists who had plenty of time on their hands.That was until Muhammad ibn Musa alKhwarizmi joined the House of Wisdom in the early ninth century. A great astronomer who also created an early table cataloguing the latitude and longitude of over 2,000 cities, alKhwarizmi is primarily known today as one of the most influential mathematicians of all time. His seminal book Calculation of Integration and Equation changed mathematics forever.If you’re wondering how, a clue is in the Arabic title: Hisab alJabr walMuqabalah. Look closely and you’ll notice an English word hiding in there.AIjabror in English, algebra.AlKhwarizmi may not have invented algebra in the modern sense.The credit goes to the Hindus for first practicing this mathematical art. But it was al Khwarizmi who introduced algebra to the West. His style was so clear and authoritative that his volume became the standard mathematical text in Europe for four hundred years.When the book was translated into Latin three hundred years later as Liber Algorismi, it made alKhwarizmi’s Latinized name a household word synonymous with arithmetic itself Our English word “algorithm” is a tribute to this greatest of Muslim mathematicians.AlKhwarizmi was dazzled by Hindu mathematics. Seeing the vast potential of its numeric and decimal systems, he wrote several works that introduced Hindu math to Islam. The numbers were so easy to use that they soon became the standard throughout the Muslim world. With the publication of his Liber Algorismi in Europe these Hindu numerals became known as Arabic numerals, a gift of the Islamic world to Christendom.The most astounding number the Arabs showed them was not a number at all, but the lack of one: zero. Muslim mathematicians represented this lack of number by a dot or small circle. They called it sifr, an empty object. This word was the source of the English ‘zero’ as well as “cipher.” Sift solved a lot of problems in mathematics. It allowed for the expression of difference between two equal quantities as well as positional notation, where the digit’s position has a value itself which, combining with the value of the digit, creates the number’s value. It was a bold new step in abstraction that led to the higher mathematics of the Renaissance.[4]
His Kitab alJabr walMuqabala presented the first systematic solution of linear and quadratic equations. He is considered the founder of algebra,^{[7]} a credit he shares with Diophantus. In the twelfth century, Latin translations of his work on the Indian numerals, introduced the decimal positional number system to the Western world.^{[4]} He revised Ptolemy‘s Geography and wrote on astronomy and astrology.
His contributions had a great impact on language. “Algebra” is derived from aljabr, one of the two operations he used to solve quadratic equations. Algorism and algorithm stem from Algoritmi, the Latin form of his name.^{[8]} His name is the origin of (Spanish) guarismo^{[9]} and of (Portuguese) algarismo, both meaning digit.
Few details of alKhwārizmī’s life are known with certainty, even his birthplace is unsure. His name may indicate that he came from Khwarezm (Khiva), then in Greater Khorasan, which occupied the eastern part of the Greater Iran, now Xorazm Province in Uzbekistan. Abu Rayhan Biruni calls the people of Khwarizm “a branch of the Persian tree”.^{[10]}
AlTabari gave his name as Muhammad ibn Musa alKhwārizmī alMajousi alKatarbali (Arabic: محمد بن موسى الخوارزميّ المجوسـيّ القطربّـليّ). The epithet alQutrubbulli could indicate he might instead have come from Qutrubbul (Qatrabbul)^{[11]}, a viticulture district near Baghdad. However, Rashed^{[12]} points out that:
There is no need to be an expert on the period or a philologist to see that alTabari’s second citation should read “Muhammad ibn Mūsa alKhwārizmī and alMajūsi alQutrubbulli,” and that there are two people (alKhwārizmī and alMajūsi alQutrubbulli) between whom the letter wa [Arabic ‘و’ for the article ‘and’] has been omitted in an early copy. This would not be worth mentioning if a series of errors concerning the personality of alKhwārizmī, occasionally even the origins of his knowledge, had not been made. Recently, G. J. Toomer … with naive confidence constructed an entire fantasy on the error which cannot be denied the merit of amusing the reader.
Regarding alKhwārizmī’s religion, Toomer writes:
Another epithet given to him by alṬabarī, “alMajūsī,” would seem to indicate that he was an adherent of the old Zoroastrian religion. This would still have been possible at that time for a man of Iranian origin, but the pious preface to alKhwārizmī’s Algebra shows that he was an orthodox Muslim, so alṬabarī’s epithet could mean no more than that his forebears, and perhaps he in his youth, had been Zoroastrians.^{[5]}
In Ibn alNadīm‘s Kitāb alFihrist we find a short biography on alKhwārizmī, together with a list of the books he wrote. AlKhwārizmī accomplished most of his work in the period between 813 and 833. After the Islamic conquest of Persia, Baghdad became the centre of scientific studies and trade, and many merchants and scientists from as far as China and India traveled to this city, as did AlKhwārizmī. He worked in Baghdad as a scholar at the House of Wisdom established by Caliph alMaʾmūn, where he studied the sciences and mathematics, which included the translation of Greek and Sanskrit scientific manuscripts.
AlKhwārizmī’s contributions to mathematics, geography, astronomy, and cartography established the basis for innovation in algebra and trigonometry. His systematic approach to solving linear and quadratic equations led to algebra, a word derived from the title of his 830 book on the subject, “The Compendious Book on Calculation by Completion and Balancing” (alKitab almukhtasar fi hisab aljabr wa’lmuqabalaالكتاب المختصر في حساب الجبر والمقابلة).
On the Calculation with Hindu Numerals written about 825, was principally responsible for spreading the Indian system of numeration throughout the Middle East and Europe. It was translated into Latin as Algoritmi de numero Indorum. AlKhwārizmī, rendered as (Latin) Algoritmi, led to the term “algorithm“.
Some of his work was based on Persian and Babylonian astronomy, Indian numbers, and Greek mathematics.
AlKhwārizmī systematized and corrected Ptolemy‘s data for Africa and the Middle east. Another major book was Kitab surat alard (“The Image of the Earth”; translated as Geography), presenting the coordinates of places based on those in the Geography of Ptolemy but with improved values for the Mediterranean Sea, Asia, and Africa.
He also wrote on mechanical devices like the astrolabe and sundial.
He assisted a project to determine the circumference of the Earth and in making a world map for alMa’mun, the caliph, overseeing 70 geographers.^{[13]}
When, in the 12th century, his works spread to Europe through Latin translations, it had a profound impact on the advance of mathematics in Europe. He introduced Arabic numerals into the Latin West, based on a placevalue decimal system developed from Indian sources.^{[14]}
AlKitāb almukhtaṣar fī ḥisāb aljabr walmuqābala (Arabic: الكتاب المختصر في حساب الجبر والمقابلة, ‘The Compendious Book on Calculation by Completion and Balancing’) is a mathematical book written approximately 830 CE. The book was written with the encouragement of the Caliph alMa’mun as a popular work on calculation and is replete with examples and applications to a wide range of problems in trade, surveying and legal inheritance^{[15]}. The term algebra is derived from the name of one of the basic operations with equations (aljabr, meaning completion, or, subtracting a number from both sides of the equation) described in this book. The book was translated in Latin as Liber algebrae et almucabala by Robert of Chester (Segovia, 1145) hence “algebra”, and also by Gerard of Cremona. A unique Arabic copy is kept at Oxford and was translated in 1831 by F. Rosen. A Latin translation is kept in Cambridge.^{[16]}
This book is considered the foundational text of modern algebra. It provided an exhaustive account of solving polynomial equations up to the second degree,^{[17]} and introduced the fundamental methods of “reduction” and “balancing”, referring to the transposition of subtracted terms to the other side of an equation, that is, the cancellation of like terms on opposite sides of the equation.^{[18]}
AlKhwārizmī’s method of solving linear and quadratic equations worked by first reducing the equation to one of six standard forms (where b and c are positive integers)
by dividing out the coefficient of the square and using the two operations aljabr (Arabic: الجبر “restoring” or “completion”) and almuqābala (“balancing”). Aljabr is the process of removing negative units, roots and squares from the equation by adding the same quantity to each side. For example, x^{2} = 40x − 4x^{2} is reduced to 5x^{2} = 40x. Almuqābala is the process of bringing quantities of the same type to the same side of the equation. For example, x^{2} + 14 = x + 5 is reduced to x^{2} + 9 = x.
The above discussion uses modern mathematical notation for the types of problems which the book discusses. However, in alKhwārizmī’s day, most of this notation had not yet been invented, so he had to use ordinary text to present problems and their solutions. For example, for one problem he writes, (from an 1831 translation)
“If some one say: “You divide ten into two parts: multiply the one by itself; it will be equal to the other taken eightyone times.” Computation: You say, ten less thing, multiplied by itself, is a hundred plus a square less twenty things, and this is equal to eightyone things. Separate the twenty things from a hundred and a square, and add them to eightyone. It will then be a hundred plus a square, which is equal to a hundred and one roots. Halve the roots; the moiety is fifty and a half. Multiply this by itself, it is two thousand five hundred and fifty and a quarter. Subtract from this one hundred; the remainder is two thousand four hundred and fifty and a quarter. Extract the root from this; it is fortynine and a half. Subtract this from the moiety of the roots, which is fifty and a half. There remains one, and this is one of the two parts.”^{[15]}
In modern notation this process, with ‘x’ the “thing” (shay’) or “root”, is given by the steps,
Let the roots of the equation be ‘p’ and ‘q’. Then , pq = 100 and
So a root is given by
Several authors have also published texts under the name of Kitāb aljabr walmuqābala, including Abū Ḥanīfa alDīnawarī, Abū Kāmil Shujā ibn Aslam, Abū Muḥammad alʿAdlī, Abū Yūsuf alMiṣṣīṣī, ‘Abd alHamīd ibn Turk, Sind ibn ʿAlī, Sahl ibn Bišr, and Šarafaddīn alṬūsī.
J. J. O’Conner and E. F. Robertson wrote in the MacTutor History of Mathematics archive:
“Perhaps one of the most significant advances made by Arabic mathematics began at this time with the work of alKhwarizmi, namely the beginnings of algebra. It is important to understand just how significant this new idea was. It was a revolutionary move away from the Greek concept of mathematics which was essentially geometry. Algebra was a unifying theory which allowed rational numbers, irrational numbers, geometrical magnitudes, etc., to all be treated as “algebraic objects”. It gave mathematics a whole new development path so much broader in concept to that which had existed before, and provided a vehicle for future development of the subject. Another important aspect of the introduction of algebraic ideas was that it allowed mathematics to be applied to itself in a way which had not happened before.”^{[19]}
R. Rashed and Angela Armstrong write:
“AlKhwarizmi’s text can be seen to be distinct not only from the Babylonian tablets, but also from Diophantus‘ Arithmetica. It no longer concerns a series of problems to be resolved, but an exposition which starts with primitive terms in which the combinations must give all possible prototypes for equations, which henceforward explicitly constitute the true object of study. On the other hand, the idea of an equation for its own sake appears from the beginning and, one could say, in a generic manner, insofar as it does not simply emerge in the course of solving a problem, but is specifically called on to define an infinite class of problems.”^{[20]}
AlKhwārizmī’s second major work was on the subject of arithmetic, which survived in a Latin translation but was lost in the original Arabic. The translation was most likely done in the twelfth century by Adelard of Bath, who had also translated the astronomical tables in 1126.
The Latin manuscripts are untitled, but are commonly referred to by the first two words with which they start: Dixit algorizmi (“So said alKhwārizmī”), or Algoritmi de numero Indorum (“alKhwārizmī on the Hindu Art of Reckoning”), a name given to the work by Baldassarre Boncompagni in 1857. The original Arabic title was possibly Kitāb alJamʿ waltafrīq biḥisāb alHind^{[21]} (“The Book of Addition and Subtraction According to the Hindu Calculation”)^{[22]}
AlKhwarizmi’s work on arithmetic was responsible for introducing the Arabic numerals, based on the HinduArabic numeral system developed in Indian mathematics, to the Western world. The term “algorithm” is derived from the algorism, the technique of performing arithmetic with HinduArabic numerals developed by alKhwarizmi. Both “algorithm” and “algorism” are derived from the Latinized forms of alKhwarizmi’s name, Algoritmi and Algorismi, respectively.
In trigonometry, alKhwārizmī (c. 780850) produced tables for the trigonometric functions of sines and cosine in the Zīj alSindhind,^{[23]} alongside the first tables for tangents. He was also an early pioneer in spherical trigonometry, and wrote a treatise on the subject.^{[19]}
AlKhwārizmī’s Zīj alSindhind^{[5]} (Arabic: زيج “astronomical tables of Sind and Hind“) is a work consisting of approximately 37 chapters on calendrical and astronomical calculations and 116 tables with calendrical, astronomical and astrological data, as well as a table of sine values. This is the first of many Arabic Zijes based on the Indian astronomical methods known as the sindhind.^{[23]} The work contains tables for the movements of the sun, the moon and the five planets known at the time. This work marked the turning point in Islamic astronomy. Hitherto, Muslim astronomers had adopted a primarily research approach to the field, translating works of others and learning already discovered knowledge. AlKhwarizmi’s work marked the beginning of nontraditional methods of study and calculations.^{[24]}
The original Arabic version (written c. 820) is lost, but a version by the Spanish astronomer Maslamah Ibn Ahmad alMajriti (c. 1000) has survived in a Latin translation, presumably by Adelard of Bath (January 26, 1126).^{[25]} The four surviving manuscripts of the Latin translation are kept at the Bibliothèque publique (Chartres), the Bibliothèque Mazarine (Paris), the Bibliotheca Nacional (Madrid) and the Bodleian Library (Oxford).
AlKhwarizmi made several important improvements to the theory and construction of sundials, which he inherited from his Indian and Hellenistic predecessors. He made tables for these instruments which considerably shortened the time needed to make specific calculations. His sundial was universal and could be observed from anywhere on the Earth. From then on, sundials were frequently placed on mosques to determine the time of prayer.^{[26]} The shadow square, an instrument used to determine the linear height of an object, in conjunction with the alidade for angular observations, was also invented by alKhwārizmī in ninthcentury Baghdad.^{[27]}^{[not in citation given]}
The first quadrants and mural instruments were invented by alKhwarizmi in ninth century Baghdad.^{[28]}^{[not in citation given]} The sine quadrant, invented by alKhwārizmī, was used for astronomical calculations.^{[29]}^{[not in citation given]} The first horary quadrant for specific latitudes, was also invented by alKhwārizmī in Baghdad, then center of the development of quadrants.^{[29]}^{[not in citation given]} It was used to determine time (especially the times of prayer) by observations of the Sun or stars.^{[30]} The Quadrans Vetus was a universal horary quadrant, an ingenious mathematical device invented by alKhwarizmi in the ninth century and later known as the Quadrans Vetus (Old Quadrant) in medieval Europe from the thirteenth century. It could be used for any latitude on Earth and at any time of the year to determine the time in hours from the altitude of the Sun. This was the second most widely used astronomical instrument during the Middle Ages after the astrolabe. One of its main purposes in the Islamic world was to determine the times of Salah.^{[29]}^{[not in citation given]}
Hubert Daunicht’s reconstruction of alKhwārizmī’s planisphere.
AlKhwārizmī’s third major work is his Kitāb ṣūrat alArḍ (Arabic: كتاب صورة الأرض “Book on the appearance of the Earth” or “The image of the Earth” translated as Geography), which was finished in 833. It is a revised and completed version of Ptolemy‘s Geography, consisting of a list of 2402 coordinates of cities and other geographical features following a general introduction.^{[31]}
There is only one surviving copy of Kitāb ṣūrat alArḍ, which is kept at the Strasbourg University Library. A Latin translation is kept at the Biblioteca Nacional de España in Madrid. The complete title translates as Book of the appearance of the Earth, with its cities, mountains, seas, all the islands and rivers, written by Abu Ja’far Muhammad ibn Musa alKhwārizmī, according to the geographical treatise written by Ptolemy the Claudian.
The book opens with the list of latitudes and longitudes, in order of “weather zones”, that is to say in blocks of latitudes and, in each weather zone, by order of longitude. As Paul Gallez points out, this excellent system allows us to deduce many latitudes and longitudes where the only document in our possession is in such a bad condition as to make it practically illegible.
Neither the Arabic copy nor the Latin translation include the map of the world itself, however Hubert Daunicht was able to reconstruct the missing map from the list of coordinates. Daunicht read the latitudes and longitudes of the coastal points in the manuscript, or deduces them from the context where they were not legible. He transferred the points onto graph paper and connected them with straight lines, obtaining an approximation of the coastline as it was on the original map. He then does the same for the rivers and towns.^{[32]}
AlKhwārizmī corrected Ptolemy’s gross overestimate for the length of the Mediterranean Sea^{[33]} (from the Canary Islands to the eastern shores of the Mediterranean); Ptolemy overestimated it at 63 degrees of longitude, while alKhwarizmi almost correctly estimated it at nearly 50 degrees of longitude. He “also depicted the Atlantic and Indian Oceans as open bodies of water, not landlocked seas as Ptolemy had done.”^{[34]} AlKhwarizmi thus set the Prime Meridian of the Old World at the eastern shore of the Mediterranean, 10–13 degrees to the east of Alexandria (the prime meridian previously set by Ptolemy) and 70 degrees to the west of Baghdad. Most medieval Muslim geographers continued to use alKhwarizmi’s prime meridian.^{[33]}
AlKhwārizmī wrote several other works including a treatise on the Hebrew calendar (Risāla fi istikhrāj taʾrīkh alyahūd “Extraction of the Jewish Era”). It describes the 19year intercalation cycle, the rules for determining on what day of the week the first day of the month Tishrī shall fall; calculates the interval between the Jewish era (creation of Adam) and the Seleucid era; and gives rules for determining the mean longitude of the sun and the moon using the Jewish calendar. Similar material is found in the works of alBīrūnī and Maimonides.^{[5]}
Several Arabic manuscripts in Berlin, Istanbul, Tashkent, Cairo and Paris contain further material that surely or with some probability comes from alKhwārizmī. The Istanbul manuscript contains a paper on sundials, which is mentioned in the Fihirst. Other papers, such as one on the determination of the direction of Mecca, are on the spherical astronomy.
Two texts deserve special interest on the morning width (Maʿrifat saʿat almashriq fī kull balad) and the determination of the azimuth from a height (Maʿrifat alsamt min qibal alirtifāʿ).
He also wrote two books on using and constructing astrolabes. Ibn alNadim in his Kitab alFihrist (an index of Arabic books) also mentions Kitāb arRuḵāma(t) (the book on sundials) and Kitab alTarikh (the book of history) but the two have been lost.
The shaping of our mathematics can be attributed to AlKhwarizmi, the chief librarian of the observatory, research center and library called the House of Wisdom in Baghdad. His treatise, “Hisab aljabr w’almuqabala” (Calculation by Restoration and Reduction), which covers linear and quadratic equations, solved trade imbalances, inheritance questions and problems arising from land surveyance and allocation. In passing, he also introduced into common usage our present numerical system, which replaced the old, cumbersome Roman one.
Wikiquote has a collection of quotations related to: alKhwārizmī 
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“The Arabs in general loved a good clear argument from premise to conclusion, as well as systematic organization — respects in which neither Diophantus nor the Hindus excelled.”


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Zia H. Shah
November 27, 2011 at 10:35 am
Muhammad: the Messiah of the Dark Ages of Europe!
An honest study of the causes of the Dark Ages and European renaissance will lead to the inevitable conclusion that Muhammad, may peace be on him, was the Messiah of the Dark Ages.
John Davenport writes in An apology for Mohammed and the Koran:
“It is in the compositions of Friar Bacon, who was born in 1214, and who learned the Oriental languages, that we discover the most extensive acquaintance with the Arabian anthors. He quotes Albumazar, ThabetEbuCorah, Ali Alhacer, Alkandi, Alfraganus and Arzakeb; and seems to have been as familiar with them as with the Greek and Latin classics, especially with Avicenna, whom he calls ‘the chief and prince of philosophy.’ The great Lord Bacon, it is well known, imbibed and borrowed the first principles of his famous experimental philosophy from his predecessor and namesake Roger Bacon, a fact which indisputably establishes the derivation of the Baconian philosophical system from the descendants of Ishmael and disciples of Mohammed.”
In a short paragraph, John Davenport has very precisely identified all the links in the human intellectual evolution. Additionally, his book, that is available in Google books, is a master piece in the defence of the Prophet Muhammad, may peace be on him. Read his two page Preface and he is standing shoulder to shoulder with other great defenders of the Prophet Muhammad in the Western world, like Thomas Carlyle.
In ignoring the slow and multiethnic, cultural and religious history of science, some Western scientists and historians aim at making a god out of science and seek selfaggrandizement at the expense of the True God and human equality, they propose the European science to be some sort of magical wand and what preceded it as not good enough or label it as prescience or mystical science etc!
http://knol.google.com/k/ziashah/muhammadthemessiahofthedarkages/1qhnnhcumbuyp/309#
Zia H. Shah
November 27, 2011 at 10:36 am
The contributions of the Muslims to mathematics
Prof. David M Bressoud summarizes the Muslim contribution in his lecture series, The Queen of Sciences: a History of Mathematics, in these words:
The development of mathematics in the Islamic world began in Baghdad under the ruler Harun alRashid, with the collection and translation of the scientific knowledge that then existed, drawing on the Hellenic, Indian, and Mesopotamian traditions. Algebra began here in the 9th century. The Islamic tradition encompasses many great mathematicians, including alKwarizmi, from whose writings we get the word algebra and whose name is the origin of our word algorithm; ibn Qurra, who made progress on Greek problems in number theory; alUqlidisi, whose work shows us the first use outside of China of decimals to represent fractions; alKaraji, who set the stage for the study of arbitrary polynomials; alHaytham, who advanced Archmidean techniques for computing areas and volumes; alSamawal, who brought the study of algebra to a high art; and alKhayyami, better known as Omar Khayyam, who studied cubic equations.
Prof. David M Bressoud. The Queen of Sciences: a History of Mathematics. The Teaching Company Guidebook on this lecture series, 2008. Page 49.
Zia H. Shah
November 27, 2011 at 10:37 am
The Golden Age of Islam
By Arshad M. Khan, Ph.D
This article focuses on the period of medieval Islamic history when science and learning flourished in what some scholars have dubbed as “The Golden Age of Islam.” Since one of the main beliefs emphasized in Islam is to value the seeking of knowledge, and this value played an important role in the formation of the scientific enterprise in Islamic civilization, it is perhaps appropriate to begin our discussion by first examining this topic further.
In this regard, one of the more satisfying explanations of the statement, “Seek knowledge even if from China” has recently been furnished by the historian James E. Lindsay, who notes that it emphasizes the relationship between travel and education in early Islamic culture. Although its authenticity as being a true hadith has been questioned, Lindsay’s point remains valid, since the first portion of the statement, namely that of seeking knowledge, has been emphasized on numerous occasions in other, more authentic ahadith by the holy prophet of Islamsa. Thus, the great medieval Persian scholar alTirmidhi records in his Sunan AlTirmidhi that hadhrat Anasra relates that the holy prophet Muhammadsa said: “He who issues forth in search of knowledge is busy in the cause of Allah till he returns from his quest.” Notice how in this hadith, too, travel is emphasized in relation to the seeking of knowledge.
http://www.muslimsunrise.com/dmddocuments/2009_spring.pdf
Zia H. Shah
November 27, 2011 at 10:38 am
Mathematics is the metaphor against which all other sciences are checked
Muhammad ibn Musa alKhwarizmi was a mathematician and an astronomer whose major works introduced Arabic numerals and the concepts of algebra into European mathematics. AlKhwarizmi lived in Baghdad, where he worked at the “House of Wisdom” under Caliph alMa’mun. The House of Wisdom acquired and translated scientific and philosophic treatises, particularly the ones in Greek. It also published original research. AlKhwarizmi’s work on elementary algebra, Alkitab almukhtasar fi hisab aljabr wa’lmuqabala was translated into Latin in the 12th century, from which the title and term Algebra derives. The English translation for the name of the book is “The Compendious Book on Calculation by Completion and Balancing.”
AlKhwarizmi made many contributions to mathematics and gave mankind the concept of zero and Arab numerals. Before him the Roman numerals were followed that are actually alphabets like X, C, L, XII etc. It was not possible to make simple additions. It was AlKhwarizmi and other Arab mathematicians who showed that if we line up 1000, 100,005 and 101 in proper order it is easy to add these three numbers.
1000
100,005
101
_____________
101106
Contrast the simplicity of this addition to adding relatively smaller numbers XXIV and LXXVI to get C. Roman numbers were used in Europe until the middle ages. Today simple additions appear as common sense to us but in the past vast majority of population could not do simple calculations. There used to be specialists like modern day accountants who were in charge of the tedious tasks of addition and subtraction, and earned their living as such. The very first step in the development of science was accurate quantification of different parameters. Mathematics and Algebra were absolutely essential for the young tree of science in Europe to blossom. Carly Firoina, Ex CEO of HewlettPackard, had this to say in 2001, “Although we are often unaware of our indebtedness to Islamic civilization, its gifts are very much a part of our heritage. The technology industry would not exist without the contributions of Arab mathematicians.”
Sciences like astronomy and physics could not have developed without the foundation of mathematics and algebra.
http://www.alislam.org/library/articles/ThomasJefferson.pdf
Zia H. Shah
November 27, 2011 at 10:39 am
ISLAM AND SCIENCE – CONCORDANCE OR CONFLICT?
By Dr Abdus Salam, Nobel Laureate in Physics
A semiquantitative measure of this is given by George Sarton in his monumental History of Science. Sarton divides his story of the highest achievement in science into Ages, each Age lasting 50 years. With each, he associates one central figure: thus, 500450 BC is the Age of Plato, followed by the Ages of Aristotle, Euclid, Archimedes and so on. From 750 to 1100 CE, however, it is an unbroken succession of the Ages of Jabir, Khwarizmi, Razi, Masudi, Abu’IWafa, Biruni and Omar Khayam. In those 350 years, Arabs, Turks, Afghans and Persians chemists, algebraists, clinicians, geographers, mathematicians, physicists and astronomers of the commonwealth of Islamheld the world stage of sciences. Only after 1100 CE, in Sarton’s scheme, do the first Western names begin to appear; however, for another 250 years, they share the honors with men of Islam like Ibn Rushd, Nasiruddin Tusi and Ibn Nafis.
For the rest of the article go to:
http://www.alislam.org/library/articles/IslamandScienceConcordanceorConflict.pdf
Jameel
April 25, 2012 at 9:51 pm
This article is really helpful. I was really interested to know about this great Muslim mathematician who has worked for mathematics and after 1200 years we are still using his algebraic equations in our lives.