The Importance of Translation Mathematics Old Script ABSTRACT
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375 Wilson, EJ, Dinkha, S., Hunayn Ibn Ishaq's
REVIEW ESSAY Wilson, E.J., Dinkha, S., Hunayn Ibn Ishaq’s “Questions on Medicine for Students”. Transcription and Translation of the Oldest Extant Syriac Version (Vat. Syr. 192). Studi e testi, 459. Città del Vaticano: Biblioteca Apostolica Vaticana, 2010. xxiii + 615 pp., facsims. GRIGORY KESSEL, PHILIPPS UNIVERSITÄT - MARBURG “Opuscule couvrant seulement quelques feuillets de manuscrits, l’Isagoge se trouve au centre de difficultés de tous ordres et continue à faire l'objet de multiples interprétations.”1 This statement was pronounced by Danielle Jacquart, a prominent historian of Medieval medicine, with regard to a Latin version of the medical treatise Questions on Medicine for Students (hereafter: Questions), the Syriac text of which is provided in the volume under review. As the review will demonstrate, the Syriac version of the text despite its undisputed importance, is also not destined to occupy the place it deserves, but this time it is because of the printed edition. unayn ibn Isāq (808-873) is a chief representative of the Greek-Arabic translation movement that produced a whole body of translations of Greek scientific literature.2 Being mainly involved in translation activity, unayn also authored a number of original treatises, many of which (written in both Syriac and Arabic) fell into oblivion. The disappearance of texts produced by unayn does not provide evidence for their lack of popularity in the following centuries. Quite to the contrary, the literary production of Ḥunayn laid a foundation (taking into consideration only the field of medicine) for the development of medical science not only in the Islamic East but also, although to a less extent, in the Latin West. -
Recent Developments in the Study of Arabic Philosophy and Its Impact on the West
Recent Developments in the Study of Arabic Philosophy and Its Impact on the West: with special reference to South Italy and Sicily from Alfanus to Frederick nn Charles Burnett In respect to Arabic/Islamic philosophy, the time seems to be ripe for making syntheses. As has often been observed before, there is a major problem as to whether the subject that one is dealing with should be called 'Arabic' or 'Islamic'. The choice of adjective reflects different attitudes to the subject matter, as is exemplified in two major works in preparation. In Turkey Alparslan Acikgenc is writing a history of Islamic philosophy, in the conviction that a philosophical attitude and the basics of philosophical terminology are established already in the Meccan surahs of the Qur'an, and was developed in the Medinan surahs. This native Islamic philosophy can be seen in the kalam (dialectical theology), and it was the preexistence of lively philosophical interest and discussion that made Arabic scholars inquisitive about Greek philosophy. Greek philosophy, which they referred to as (quot ing Acikgenc) 'falsafa' was merely an episode, a subsection, of Islamic philosophy: the word was 'reserved exclusively for the manner of Greek, more specifically, Aristotelian philosophizing' whereas 'within Islamic civilization kalam was used to refer to what we call today philosophy'. On the other hand Richard Taylor and Peter Adamson are preparing 'the Cambridge Companion to Arabic philosophy.' This is conspicuous for its lack of contributers from the Islamic world (the nearest -
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See discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/329572822 Interpretation in Muslim Philosophy Book · January 2012 CITATIONS READS 0 323 1 author: Abduljaleel Alwali United Arab Emirates University 3 PUBLICATIONS 0 CITATIONS SEE PROFILE All content following this page was uploaded by Abduljaleel Alwali on 11 December 2018. The user has requested enhancement of the downloaded file. Interpretation in Muslim Philosophy By Prof. Abdul Jaleel Kadhim Al Wali Philosophy Department Faculty of Humanities and Social Sciences United Arab Emirates University Al Ain Abu Dhabi UAE Phone: +971-50-663-6703 [email protected] Abstract Muslim philosophers had been preoccupied with the question of interpretation since the Islamic Philosophy was first developed by its founder Al Kindi till its interpretative maturity by Ibn Rushd who represents the maturity of rationalism in Islamic Arab philosophy. Rational option was the most suitable for Arab Muslim civilization as it expresses the vitality of civilization and its ability to interact with other contemporary civilizations and trends. Islamic philosophy interpretation themes are various as they adopted the following terms: 1. Interpreting the approval of the Greek philosophy in Muslim culture. 2. Interpreting the relationship between religion and philosophy. 3. Interpreting the relationship between Mind and Mind ( Plato and Aristotle ) 4. Interpreting the relationship between nature and Metaphysics. The goals of interpretation for Muslim philosophers are different as Al Kind pointed that they are oriented towards the Greek philosophy in general and towards religion and philosophy in particular while Al Farabi pointed that they are oriented towards the Greek philosophy in general and towards Plato and Aristotle. -
Al-Biruni: a Great Muslim Scientist, Philosopher and Historian (973 – 1050 Ad)
Al-Biruni: A Great Muslim Scientist, Philosopher and Historian (973 – 1050 Ad) Riaz Ahmad Abu Raihan Muhammad bin Ahmad, Al-Biruni was born in the suburb of Kath, capital of Khwarizmi (the region of the Amu Darya delta) Kingdom, in the territory of modern Khiva, on 4 September 973 AD.1 He learnt astronomy and mathematics from his teacher Abu Nasr Mansur, a member of the family then ruling at Kath. Al-Biruni made several observations with a meridian ring at Kath in his youth. In 995 Jurjani ruler attacked Kath and drove Al-Biruni into exile in Ray in Iran where he remained for some time and exchanged his observations with Al- Khujandi, famous astronomer which he later discussed in his work Tahdid. In 997 Al-Biruni returned to Kath, where he observed a lunar eclipse that Abu al-Wafa observed in Baghdad, on the basis of which he observed time difference between Kath and Baghdad. In the next few years he visited the Samanid court at Bukhara and Ispahan of Gilan and collected a lot of information for his research work. In 1004 he was back with Jurjania ruler and served as a chief diplomat and a spokesman of the court of Khwarism. But in Spring and Summer of 1017 when Sultan Mahmud of Ghazna conquered Khiva he brought Al-Biruni, along with a host of other scholars and philosophers, to Ghazna. Al-Biruni was then sent to the region near Kabul where he established his observatory.2 Later he was deputed to the study of religion and people of Kabul, Peshawar, and Punjab, Sindh, Baluchistan and other areas of Pakistan and India under the protection of an army regiment. -
The History of Arabic Sciences: a Selected Bibliography
THE HISTORY OF ARABIC SCIENCES: A SELECTED BIBLIOGRAPHY Mohamed ABATTOUY Fez University Max Planck Institut für Wissenschaftsgeschichte, Berlin A first version of this bibliography was presented to the Group Frühe Neuzeit (Max Planck Institute for History of Science, Berlin) in April 1996. I revised and expanded it during a stay of research in MPIWG during the summer 1996 and in Fez (november 1996). During the Workshop Experience and Knowledge Structures in Arabic and Latin Sciences, held in the Max Planck Institute for the History of Science in Berlin on December 16-17, 1996, a limited number of copies of the present Bibliography was already distributed. Finally, I express my gratitude to Paul Weinig (Berlin) for valuable advice and for proofreading. PREFACE The principal sources for the history of Arabic and Islamic sciences are of course original works written mainly in Arabic between the VIIIth and the XVIth centuries, for the most part. A great part of this scientific material is still in original manuscripts, but many texts had been edited since the XIXth century, and in many cases translated to European languages. In the case of sciences as astronomy and mechanics, instruments and mechanical devices still extant and preserved in museums throughout the world bring important informations. A total of several thousands of mathematical, astronomical, physical, alchemical, biologico-medical manuscripts survived. They are written mainly in Arabic, but some are in Persian and Turkish. The main libraries in which they are preserved are those in the Arabic World: Cairo, Damascus, Tunis, Algiers, Rabat ... as well as in private collections. Beside this material in the Arabic countries, the Deutsche Staatsbibliothek in Berlin, the Biblioteca del Escorial near Madrid, the British Museum and the Bodleian Library in England, the Bibliothèque Nationale in Paris, the Süleymaniye and Topkapi Libraries in Istanbul, the National Libraries in Iran, India, Pakistan.. -
Theories of the Soul Vs. Medical Knowledge: Averroës As an Authority in Thirteenth-Century France
Theories of the Soul vs. Medical Knowledge: Averroës as an Authority in Thirteenth-Century France Heather Thornton McRae, University of Missouri The intellectual florescence of thirteenth-century France, and Paris in particular, was vibrant, yet it confronted scholastic thinkers with a range of both new and continuing problems. The most famous of the continuing problems was the how to fully reconcile Aristotelian philosophy with revealed scripture. Both had lengthy commentary traditions that complicated the attempt. Christian doctrine had the four Church Fathers as well as key medieval works, such as Peter Lombard’s Sentences, while Aristotle had commentaries from both the late antique and Islamic worlds as well as Christian commentaries for those few works available in Latin in the early Middle Ages. The most famous of the Muslim Aristotelian scholars in Europe was Ibn Rushd, known in Latin as Averroës, or often simply The Commentator. A twelfth-century Andalusi Islamic jurist, physician, theologian, and philosopher, Averroës presented curious and thoughtful scholars, such as Albertus Magnus, with the difficult question of how to use and learn from the knowledge that Averroës provided while not stumbling over his religiously problematic positions. At the heart of this conflict was the changing notion of auctoritas (authority). As late as the early twelfth century, men like William of St. Thierry were writing that knowledge was acquired through the intellect while auctoritas was exclusively the means for acquiring faith. 1 However, this long-held view changed at the turn of the twelfth century, which saw the end to what is sometimes called the Age of Authority, because men noted that authority was the weakest form of proof, as Thomas Aquinas observes time and again in his famous Summa 1 Heinrich Fichtenau, Heretics and Scholars in the High Middle Ages: 1000-1200, trans. -
Alchemy Archive Reference
Alchemy Archive Reference 080 (MARC-21) 001 856 245 100 264a 264b 264c 337 008 520 561 037/541 500 700 506 506/357 005 082/084 521/526 (RDA) 2.3.2 19.2 2.8.2 2.8.4 2.8.6 3.19.2 6.11 7.10 5.6.1 22.3/5.6.2 4.3 7.3 5.4 5.4 4.5 Ownership and Date of Alternative Target UDC Nr Filename Title Author Place Publisher Date File Lang. Summary of the content Custodial Source Rev. Description Note Contributor Access Notes on Access Entry UDC-IG Audience History 000 SCIENCE AND KNOWLEDGE. ORGANIZATION. INFORMATION. DOCUMENTATION. LIBRARIANSHIP. INSTITUTIONS. PUBLICATIONS 000.000 Prolegomena. Fundamentals of knowledge and culture. Propaedeutics 001.000 Science and knowledge in general. Organization of intellectual work 001.100 Concepts of science Alchemyand knowledge 001.101 Knowledge 001.102 Information 001102000_UniversalDecimalClassification1961 Universal Decimal Classification 1961 pdf en A complete outline of the Universal Decimal Classification 1961, third edition 1 This third edition of the UDC is the last version (as far as I know) that still includes alchemy in Moreh 2018-06-04 R 1961 its index. It is a useful reference documents when it comes to the folder structure of the 001102000_UniversalDecimalClassification2017 Universal Decimal Classification 2017 pdf en The English version of the UDC Online is a complete standard edition of the scheme on the Web http://www.udcc.org 1 ThisArchive. is not an official document but something that was compiled from the UDC online. Moreh 2018-06-04 R 2017 with over 70,000 classes extended with more than 11,000 records of historical UDC data (cancelled numbers). -
By Sean Jenkins
Web-Based Homework versus Paper-Based Homework in United Arab Emirates Secondary Mathematics By Sean Jenkins A Dissertation Submitted in Fulfilment Of the Requirements for the Degree of Master of Philosophy (Mathematics Education) Of University College London Institute of Education Department of Curriculum, Pedagogy and Assessment University College London March 05, 2021 Abstract This study investigated whether Web-based homework (WBH) in mathematics is a method of homework delivery more suitable than traditional paper-based homework (PBH) for United Arab Emirates (UAE) secondary students in Abu Dhabi. Few studies have addressed delivery methods for mathematics homework outside of a context where homework is considered usual practice. The study centres in the UAE because of its culturally distinctive attitudes towards homework completion and reportedly low levels of self-efficacy among Emirate students. If homework completion and performance were to increase, WBH could offer opportunities to enrich student learning and engagement in mathematics. This study used the WBH tools Myimaths and GeoGebra in selected school years. The research questions for this study were as follows: (1) Do students interact more with WBH than with PBH? (2) What are student perceptions of their learning with WBH and PBH? The sample consisted of approximately 2,000 students. The data for this two-group, pre-and post-test control group design was collected over three years, covering school years 2012 to 2015. As a measure of interaction, a Pearson Chi-square test suggested that student homework completion was significantly higher in the WBH group. The result led to the rejection of the null hypothesis for the first research question, suggesting that students do interact more with WBH than with PBH. -
House of Wisdom
House of Wisdom ,romanized: Bayt al-Ḥikmah), alsoبيت الحكمة :The House of Wisdom (Arabic known as the Grand Library of Baghdad, refers to either a major Abbasid public academy and intellectual center in Baghdad or to a large private library belonging to the Abbasid Caliphs during the Islamic Golden Age.[1][2] The House of Wisdom is the subject of an active dispute over its functions and existence as a formal academy, an issue complicated by a lack of physical evidence following the collapse of the Abbasid Caliphate and a reliance on corroboration of literary sources to construct a narrative. The House of Wisdom was founded either as a library for the collections of the Caliph Harun al-Rashid in the late 8th century (then later turned into a public academy during the reign of Al-Ma'mun) or was a private collection created by Al-Mansur (reign 754–775) to house rare books and collections of poetry in both Arabic and Persian.[1][3] The House of Wisdom and its contents were destroyed in the Siege of Baghdad in 1258, leaving very little in the way of archaeological evidence for the House of Wisdom, such that most knowledge about it is derived from the works of contemporary scholars of the era such as Al-Tabari and Ibn al-Nadim. The House of Wisdom existed as a part of the major Translation Movement taking place during the Abbasid Era, translating works from Greek and Syriac to Arabic, but it is unlikely that the House of Wisdom existed as the sole center of such work, as major translation efforts arose in Cairo and Damascus even earlier than -
Dramatis Personae •
Dramatis Personae • Note: all dates are approximate. ALEXANDER THE GREAT (356– 323 bc). Macedonian ruler who, af- ter invading Central Asia in 329 bc, spent three years in the region, establishing or renaming nine cities and leaving behind the Bactrian Greek state, headquartered at Balkh, which eventually ruled territo- ries extending into India. Awhad al- Din ANVARI (1126– 1189). Poet and boon companion of Sultan Sanjar at Merv who, boasting of his vast knowledge, wrote that, “If you don’t believe me, come and test me. I am ready.” Nizami ARUDI. Twelfth- century Samarkand- born poet and courtier of the rulers of Khwarazm and of Ghor, and author of Four Discourses, in which he argued that a good ruler’s intellectual stable should include secretaries, poets, astrologers, and physicians. Abu Mansur Ali ASADI. Eleventh- century poet from Tus and follower of Ferdowsi. Working at a court in Azerbaijan, Asadi versified The Epic of Garshasp (Garshaspnameh), which ranks second only to Ferdowsi’s Shahnameh among Persian epic poems. Farid al- Din ATTAR (1145– 1221). Pharmacist and Sufi poet from Nishapur, who combined mysticism with the magic of the story- teller’s art. His Conference of the Birds is an allegory in which the birds of the world take wing in search of Truth, only to find it within themselves. Yusuf BALASAGUNI (Yusuf of Balasagun). Author in 1069 of the Wisdom of Royal Glory, a guide for rulers and an essay on ethics. Written in a Turkic dialect, Yusuf’s volume for the first time brought a Turkic language into the mainstream of Mediterranean civilization and thought. -
Al-Kindi, a Ninth-Century Physician, Philosopher, And
AL-KINDI, A NINTH-CENTURY PHYSICIAN, PHILOSOPHER, AND SCHOLAR by SAMI HAMARNEH FROM 9-12 December, I962, the Ministry of Guidance in Iraq celebrated the thousandth anniversary of one of the greatest intellectual figures of ninth century Baghdad, Abui Yuisuf Ya'qiib ibn Ishaq al-Kind? (Latin Alkindus).1 However, in the aftermath ofthis commendable effort, no adequate coverage of al-Kindl as a physician-philosopher ofardent scholarship has, to my knowledge, been undertaken. This paper, therefore, is intended to shed light on his intel- lectual contributions within the framework of the environment and time in which he lived. My proposals and conclusions are mainly based upon a study of al-Kindi's extant scientific and philosophical writings, and on scattered information in the literature of the period. These historical records reveal that al-Kindi was the only man in medieval Islam to be called 'the philosopher of the Arabs'.2 This honorary title was apparently conferred upon him as early as the tenth century if not during his lifetime in the ninth. He lived in the Abbasids' capital during a time of high achievement. As one of the rare intellectual geniuses of the century, he con- tributed substantially to this great literary, philosophic, and scientific activity, which included all the then known branches of human knowledge. Very little is known for certain about the personal life of al-Kind?. Several references in the literary legacy ofIslam, however, have assisted in the attempt to speculate intelligently about the man. Most historians of the period confirm the fact that al-Kindl was of pure Arab stock and a rightful descendant of Kindah (or Kindat al-Muliuk), originally a royal south-Arabian tribe3. -
Science in the Medieval Islamic World Was the Science Developed And
Science in the medieval Islamic world was the science developed and practised during the Islamic Golden Age under the Umayyads of Córdoba, the Abbadids of Seville, the Samanids, the Ziyarids, the Buyids in Persia, the Abbasid Caliphate 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. 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, criticised Aristotle's view of motion. The significance of medieval Islamic science has been debated by historians. The traditionalist view holds that it lacked innovation, and was mainly important for handing on ancient knowledge to medieval Europe. The revisionist view holds that it constituted a scientific revolution. Whatever the case, science flourished across a wide area around the Mediterranean and further afield, for several centuries, in a wide range of institutions.