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By
Muhammed Sulhaf K
Editorial Assistant
State Institute of Encyclopaedic Publications
Trivandrum-695 014
Abstract
It has been commonly says that the Islamic scientific inquiry was directed by only
every day practices of Islam. For example, development of astronomy was influenced
by the fact that the times of Muslim prayers were defined astronomically and its direc-
tion was defined geographically. This is a matter of fact, partially; beyond that the
intellectual source of such a scientific inquiry comes from the basic text of Islam- Quran
and Sunnah.
The Muslim inspiration for the study of nature comes straight from the Quran. The
Quran specifically and repeatedly asks Muslims to systematically investigate natural
phenomena, not simply as vehicle for understanding nature but also as a means for
getting close to God. In Holy Quran 10: 5, 6 read:
It is He, who made the sun a (source of) radiant light and the moon a light
(relected) and has determined for its phases so that you might know how to compute
years and measure (time). ….. Verily, in the alternation of the night and the day, And
in all that God hath created, in the heavens and the earth, are signs for those who
fear Him”.
The Quran also devotes about one third of its verses to describing the virtue of
reasons. Scientific inquiry, based on reason, is thus seen in as a form of worship.
Reason and revelations are complimentary and integrated methods for pursuit of truth.
As al Tusi was the strict follower of this concept, it is important to examine his
works and achievements in this cultural context. This paper attempts to explore through
the intellectual world of al Tusi and examine how he was inspired with quran and other
texts in his research methodology and acquisition of knowledge.
Islamic Concept of Knowledge
God will raise up in rank those of you who have been given knowledge
Holy Quran 58: 11
The term used for knowledge is ilm, which has a much wider connotation than its
synonymous in English and other western languages. ‘Knowledge’ falls short of ex-
pressing all the aspects of ilm. Knowledge in the western world means information
about some thing divine or corporeal, while ilm is an all embracing term covering theory,
action and education.
None of them equals ilm in depth of meaning aide incidence of use. There is no
branch of Muslim intellectual life, of Muslim religions and political life, and of the daily
life of the average Muslim that remain untouched by the all pervasive attitude towards
‘knowledge’, as some thing at supreme value for Muslim being. So ilm is Islam, even if
the theologians have been hesitant to accept the technical correctness of this equation.
The very fact of their passionate discussion of the concept attests to its fundamental
important to Islam. So, it may be said that Islam is the path of Knowledge. No other
religion or ideologies have no much emphasized the importance of ilm. In Quran the
word alim (scholar) has occurred 140 places.
In Usul al kafi there is a tradition narrated by Imam Musa al kazim that ilm are of
three types: Ayatun Muhakamah( irrefutable signs of God), Faridatun Adilah(just Obli-
gation) and Sunnat al Qaiima( established traditions of prophets). This implies that ilm
attainment of which is obligatory upon all Muslims covers the science of theology,
philosophy, law, ethics, politics and the wisdom interpreted to the ummah by the prophet.
It is important to note that, the Islamic revelation started with the word iqra, which means
read! Or recite!
Besides this verse, various others Quranic verses emphasizing the importance of
knowledge. In the holy Quran 2: 164 read: Behold! In the creation of the heavens and
the earth; In the alternation of the night and the days; In the sailing of ships through
the ocean for the profit of mankind; In the rain which God sends down from skies,
and the life which He gives there with. To an earth that is dead; in the beasts of all
kinds that He scatters through the earth; in the change of the winds, and the clouds
which they trail like their slaves between the sky and the earth; (Here) indeed, are
signs for a people that are wise.
Chapter 58 verse 11 read: God will raise up in rank those of you who have been
given knowledge
Chapter 88 verses 17-21 reads: Do they not look at the camels, how they are
made? And at the sky, how it is raised high? And at the mountain, how they are fixed
firm? And at the earth, how it is spread out? There fore, do thou give admonition for
thou art one to admonition.
Also, there are hundreds of prophetic traditions that encourage Muslims to ac-
quire all type of knowledge from any corner of the world. The value placed on scholar-
ship by Muslims at large is underscored by two sayings popular linked to the prophet
Muhammed: “Search for learning evenif it is in china” and “the quest for learning is a
duty for every Muslim”.
It is also significant that, there is much emphasis on the exercise of the intellect in
the Quran and the traditions, particularly in the matter of ijithihad. Exercise of intellect
(aql) is of significance in the entire Islamic literature which played an important role in
the development of all kind of knowledge. Indian Muslim scholar Muhammed Iqbal in his
Reconstruction of Religion thought in Islam pointed out that ijthihad as a dynamic
principle in the body of Islam. He claims that much before Francis Bacon, the principle
of scientific induction were emphasized by quran, which highlights the importance of
observation and experiments in arriving at certain conclusion. It may also point that,
Muslim fuqaha and mufassirun made a method of linguistic analysis in interpreting the
quranic conjunction and sunnat of the prophet.
Ilm is referred in many quranic verses as light (nur), And Allah is also described
as the ultimate nur. It means that ilm in the general sense is synonymous with light of
Allah and usually darkness interpreted as ignorance. There are so many verses in the
Quran as well as the tradition of prophet which emphasize that light may be attained by
those who struggle against darkness.
In brief, it may be justifiably claim that the Islamic theory of knowledge is respon-
sible for blossoming of culture of free inquiry and rational scientific thinking that also
encompassed the spheres of both theory and practice.
By examining the major works and scientific achievement of al Tusi, it is found that
the development of his intellectual life has been lead by these concepts of knowledge. In
other words, the major influence of al Tusi was, indeed, the basic texts of Islam and its
encouragement for acquisition of ilm. Actually, he was on the path to fulfill his obliga-
tion.
Intellectual Development of al Tusi
The Wise man regulates his conduct by the theories both of religion and science
JBS Haldane
Al Tusi’s proper name was Muhammed ibn Muhammed ibn al Hassen al Tusi, was
born in February 18, 1201 in Tus, which lies close to Meshed in Northern Iran high up
in the Valley of Kashaf River. His intellectual development cannot be divorced from the
drama of his own life and catastrophe of the Mangol invasion of the Islamic east. He
lived in a twelve shie milieu. His father, a jurist, however, was sufficiently broad minded
to encourage him beyond the scholastic studies to the philosophical and natural sci-
ences and to acquaint him self with the doctrines of other schools and sects. He studied
the religious science and elements of the intellectual science with his father. He also
very likely studied logic, natural philosophy and metaphysics with his maternal uncle in
Tus. During this period he also received instructions in algebra and geometry. His most
famous teachers were Farid al Din al Damad with whom Tusi studied philosophy; Qutb
al Din Masri with whom he studied medicine and Kamal al Din ibn Yunus with whom he
studied mathematics.
From his late twenties or early thirties, al-Tusi was in the service of the local
Isma’ili leaders of northern Iran, writing a number of theological and philosophical works
for them in both Persian and. With the Mongol invasion of Iran in the middle of the
thirteenth century the Isma’ili strongholds were destroyed, and al-Tusi found himself
involved in the negotiations leading to the surrender of the Grand Isma’ili Master to the
invaders. His efforts were appreciated by the Mongol conqueror Hulagu who took him
on as an advisor, in which capacity he assisted at the sacking of Baghdad in 1258.
Later al-Tusi was put in charge of religious endowments (awqaf) and affairs. Hulagu
also had the great observatory and library at Maraghah built for al-Tusi, where he led a
team of scientists and mathematicians from as far away as China. It is clear that
immense resources were put at his disposal for this project, where the teaching and
study of philosophy went on hand in hand with that of the exact sciences.
The end of the ismaili period, Hualgu ‘freed’al Tusi. During his last years he lived
in Baghdad. In June 26, 1274 he died. He was buried near the mausoleum of the Musa
al kazim, a few miles away from Baghdad.
Any one who is not shocked by Quantum theory has not under stand it
Niels Bohr
Nearly 150 treatises and letters by al Tusi are known, of which 25 are in Persian
and rest in Arabic. There is even a treatise on geomancy that al Tusi wrote in Arabic,
Persian and Turkish, demonstrating his mastery of all three languages. It said that he
also knew Greek. His writings concern nearly every branch of the Islamic science.
More over, the writings of al Tusi distinguished by the fact that so many became authori-
tative works in Islamic world and some times influential in modern science. Research
have been done even now on his manuscript implies its relevance.
Knowledge is part of the creed, When you know more, you see more evidence of God
Dr. Farouk El-Baz
Geologist, Boston University
al Tusi is best known for his contribution to astronomy. As early mentioned, with
Hulagu’s support he gained the necessary financial assistance and supervised the
construction of the first observatory in modern sense. Its life span, which exceeds that
of its finder; its use as a center of instruction in science and philosophy; and the
collaboration of many scientists in its activities mark this observatory as a major scien-
tific institution in the history of the science. The observatory was staffed by Qutb al Din
Shirazi, Muhyuddin al Magharib, Sadar al Din Magharibi and Chinese scholar Fao
Munji. And, a huge library was attached to it, which was controlled by Kamal al Din Ayki.
The observatory had excellent astronomical instruments like mural quadrants, armillary
spheres, astrolabe, solistical armill etc.
Twelve years of observation and calculation led to the compilation of Zij i ilkhani in
1271, to which al Maghribi later wrote a supplement. The work of the observatory was
not confined to astronomy; however it played a mjor role in the revival of all the sciences
and philosophy. Here, he started a ‘new’ observation methodology and research system
strictly based on Islam.
Of all the major fields of science, al Tusi, was least interested in medicine, which
he nevertheless studied, generally following the teachings of ibn Sina. He also com-
posed a few works on medicine including Qawanin al Tibb( The Principles of Medicine)
and a commentary on ibn Sina’s Canon. al Tusi’s view of medicine was mainly philo-
sophical; and perhaps his greatest contribution was in psychosomatic medicine, which
is described in Akhlaq i Nasiri
Do they not look at the camels, how they are made? And at the sky, how it is raised
high? And at the mountain, how they are fixed firm? And at the earth, how it is spread
out? There fore, do thou give admonition for thou art one to admonition
Holy Quran 88: 17-21
Today al Tusi is highly revered and honored in the world of science. Probably, if
we take all fields of science into account, he was more responsible for the revival of the
Islamic sciences than any other individual. His bringing together so many competent
scholars and scientists at Maragha resulted not only in the revival of mathematics and
astronomy but also in the renewal of the Islamic philosophy. The motivation of al Tusi
was, indeed, the Islam and its encouragement to ‘know’ and ‘learn’. Islam attempts to
synthesize reason and revelation, knowledge and values, in its approach to the study of
nature. Knowledge acquired through rational human efforts and through the Qur’an is
seen as complementary: both are ‘signs of God’ that enable humanity to study and
understand nature.
Bibliography
1. Yusuf Ali, Abdullah A; Holy Quran, English Translation; 1979 (fifth edition).
3. Overbye, Dennis; How Islam Won, And Lost Lead in the Science; Newyork
Times ; October 31, 2001.
18.Davies, Paul; God And the New Physics; Penguin books; 1983.