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Intellectual World of al Tusi

Study on the life, work and scientific achievements as


well as method and motivation in the cultural context of
Islamic science

Thesis prepared for International Seminar on Quranic Studies conducted by


Arabic Dept., University of Kerala, Trivandrum on 29th, 30th April and 1st May
2010

By
Muhammed Sulhaf K
Editorial Assistant
State Institute of Encyclopaedic Publications
 
Trivandrum-695 014
Abstract

Khaja Nasir al Din al Tusi (1201-1274) was a Persian scholar and


nowadays he is highly revered and honored in the world of science by
considering his contribution to modern science. His intellectual knowledge
had been touched almost all area of science such as astronomy, math-
ematics, chemistry, medicine and even in the theory of evolution. Ibn
Khaldun describes him as “the greatest scholar of 13th century. During his
time the Islamic Science reached its zenith. And, he was the key person to
replace Ptolemiac geocentric model of planetary theory by introducing
‘new’ geometrical techniques, which inspired Copernicus to formulate his
heliocentric theory that led to modern scientific revolution. al Tusi’s intel-
lectual field includes philosophy and ethics also.

It is significant to study about his life, work and scientific achieve-


ments as these are relevant in modern science. It is also important to know
his method and motivation for knowledge by concerning the contribution to
philosophy and ethics. This paper attempts to trace out al Tusi’s work and
contribution to science in the cultural context of Quran by put forwarding
the Islamic concept of knowledge.
Behold! In the creation of the heavens and the earth; In the alterna-
tion 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.

Holy Ouran 2: 164


Introduction

Nothing in Europe could hold a candle to what was


going on in the Islamic world until about 1600 CE
Dr. Jamil Rasgep
(University of Oklahama)

The Science developed in Islamic world prior to modern science is commonly


known as Islamic science. For the most westerners, and indeed for many Arabs, ht
spectacular achievements of science from eight to 16 Th century come as a starling
discover, as if an unknown continent had suddenly appeared on the horizon. As most
of the texts of Islamic science is written in Arabic language, Islamic science is also
called Arabic Science. The era, in which Islamic / Arabic science practiced, is Islamic
golden age too. During this period, artists, engineers, scholars, poets, philosophers,
scientists and traders in the Islamic world contributed in various field like agriculture,
arts, literature and science etc. both by preserving earlier tradition and by inventions
and innovations of their own. Thus, intellectual disciplines like mathematics, astronomy,
medicine, optics, cartography, evolutionary theory, physics and chemistry, medieval
Arab and Muslim scientists, scholars, doctors and map makers were centuries ahead
of Europe. Centers for scientific research and experiments emerged across Muslim
lands- in Baghdad, Cairo, Damascus, Samarkhand, Bukhara, Isfahan and Istanbul.
Eminent historian Howard R Turner observes this era as “Muslim artists, scientists
and labors together made a unique culture which directly and indirectly influenced
societies on every continents”. There were many eminent scholars and philosophers
lived under this culture. Ibrahim al Faziri, al Kharizmi, al Farghani, al Sufi, Avicenna,
ibn Shatir, al Hassen and Ulug Beg etc. were some of them. Nasir al Din al Tusi (1201-
1274) was also among them. As a scientist and all around genius, he is known for many
things: founding an observatory in Maragha, interpreting and developing the mathemat-
ics of Euclid, predicting the existence of land west of the Atlantic ocean as well as
writing more than 80 influential books in Arabic and Persian about astronomy, geom-
etry, physics, law, history, medicine, philosophy, logic and ethics. The biographical
sketches of al Tusi will give raise some hints of the development of Islamic science
during the Golden age of Islam.

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

It is very relevant to study the concept of knowledge in Islam as al Tusi adopted


this system of inquiry in scientific research during his career. And, it is important to
note that one of the first and famous work of him is Asas al iqtibas (The ground for the
acquisition of knowledge), which was written during his ismaiili period.

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.

al Tusi’s influence, especially in eastern Islam, was immense. Probably, if we take


all fields into account, he was more responsible for the revival of the Islamic sciences
than any other individual. Today he is widely honored in the field of science and many
scientific institutions are named after him including the Tusi Pedagogical Institute in
Baku, Azerbaijan and K N Tusi Institute of Science and Technology in Tehran, Iran.
International Astronomical Union had named a minor planet and a moon crater as
‘Naser’ .
Major Works of al Tusi

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.

al Tusi composed five works in logic, of which Asas al iqtibas ( Acquisition of


knowledge), written in Persian, is the most important. In mathematics he composed a
series of tahrir (recensions) upon the works of Autolycus, Aristarchus, Euclid, Apollonius,
Archimedes and Ptolemy etc. He also wrote many original treatises on arithmetic,geometry
and trigonometry, of which most important are Jawami al Hisab bil Takht wal Turab
(The comprehensive work on Computation with Board and Dust), al risala al Shifaya (
The satisfying Treatise) and kashf al Qina fi Asrar shakl al Qita known as the ‘Book of
the Priciples of Transversal’, which was translated in to Latin. The best known of al
Tusi’s numerous astronomical works is zij i ilkhani (The ilkhani Table), written in Persian
and later translated to Latin. Other major astronomical works are Thadkira al Haya (The
Memoir of Astronomy) and his treatises on practical astronomical subjects such as that
on astrolabe. He translated Suwar al Kawakib (Figures of Fixed Stars) of al Sufi, from
Arabic to Persian. In other sciences al Tusi produced many works. Of which Tankush
Nama (The Book of precious materials) is particularly noteworthy.

In Philosophy, Ethics and Theology, al Tusi composed a commentary on al Isharath


wal Tanbihat (The Book of Directives and Remarks) of ibn Sina. The best known Ethical
work of al Tusi in Persian is Akhlaq i Nasiri (The Nasirean Ethics)
Scientific Achievements of al Tusi

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.

al Tusi’s another major work in astronomy is Tadhkira ( Memoir on Astronomy),


which consist of a criticism of Ptolemiac astronomy and a proposal for new theory on
planetary motion. Later this theory greatly inspired by Copernicus to formulate his
heliocentric model of planetary system, as he followed closely the planetary models of
al Tusi’s students. In chapter 13 of the second treatise of Tadhkira al Tusi Prove that “if
one circle rolls inside the periphery of a stationary circle, the radius of the first being
half the second, then any point of the first describe a staright line a diameter of the
second” E.S Kennedy, who first discovered this late medieval planetary theory issuing
from Maragha, interprets as “ a linkage of equal length vectors, the second rotating with
constant velocity twice that of the first and in a direction of opposite the first”. He had
called this the “Tusi- couple”. It had demonstrated its application to planetary motion
and its comparison with Ptolemiac model of geocentric theory by al Tusi and later ibn
Shatir.

This led to replace Ptolemaiac model of geocentric theory of planetary motion,


which had been ‘ruled’ the world of astronomy for ten centuries. Thus, in his model, for
the first time in the history of astronomy, employed a theorem invented him self which
later led to scientific revolution in modern science. There is Quranic verses relating to
planetary motion, which may inspire him to correct Ptolemy. In Holy Quran Chapter 36:
38-40 reads:
And the sun runs on its fixed course for a term (appointed). That is the decree of the
Almighty, the All-Knowing. And the moon, we have decreed for it stages, till it returns
like the old dried curved date stalk. It is not for the sun to overtake the moon, nor
does the night outstrip the day. They all float, each in an orbit.
It is important to note that these verses are mentioned in Quran as the sign of God
and to insist the believers to inquire about the ultimate truth.

In mathematics, al Tusi’s contributions were mainly in arithmetic, geometry and


trigonometry. He continued the work of al Khayyami in extending the meaning of num-
ber to include irrationals. In his Shakl al Qita he showed the commutative property of
multiplication between pairs of ratios (which are real numbers) and stated that every
ratio is a number. Jawami al Hisab, which marks an important stage in the development
of the Indian numerals, contains a reference to Pascal triangle and the earliest extant
method of extracting fourth and higher roots of numbers. He also developed the compu-
tational mathematics.

Probably, al Tusi’s most outstanding contribution to mathematics is in geometry. In


Shakl al Qita , which follows the earlier works of Abul Wafa and al Biruni, al Tusi for the
first time, as far as modern research have been able to show, developed trigonometry
without using Manelaus’ theorem or astronomy. This work is really the first in history on
trigonometry as an independent branch of pure mathematics. He also presented the
theory of sines: a/sin A=b/sinB=c/sinC. It is described clearly for the first time in this
book, a lnad mark in the history of mathematics.
Regarding to chemistry, al Tusi’s major work include Tankhush Nama(The Book of
precious materials), which consists of four chapters. In the first chapter he discusses
the nature of compounds. In second chapter, he devoted the space to mention the
qualities and properties of jewels. In the third chapter, al Tusi turns to metals and gives
an alchemical theory of metallic formation. A section on perfumes ends the book, which
is one of the major sources of mineralogy and is valuable as a source of Persian
scientific vocabulary in this field.

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

Nowadays, Akhlaq i Nasiri has been studied by some western scientists as it is


very influential in ethical and pholpsohical studies. “Nasirean Ethics” was translated into
English by G.M. Wickens and published by George Allen & Unwin in 1964. It is wonder
that Tusi said saome thing and developed a basic theory of evolution - more than 600
years before Charles Darwin. But he had a different view on evolution from Lamark,
Darwin etc. In this book he explains about the hereditary variation adaptation etc.In
akhlaq i Nasiri , al Tusi says: “The organisms that can gain the new features faster are
more variable. As a result, they gain advantages over other creatures.” This sounds
remarkably like a simplistic form of Darwin’s writings about mutations. He used the word
Takamul for evolution, which means ‘perfection’. It implies, al Tusi observes the pro-
cess of evolution as a journey to perfection.
Conclusion

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.
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