What Harun started, his son Mamun sought to complete. Mamun was a scholar in his own right, had studied medicine, Fiqh, logic and was a Hafiz e Qur’an. He sent delegations to Constantinople and the courts of Indian and Chinese princes asking them to send classical books and scholars. He encouraged the translators and gave them handsome rewards.
Perhaps the story of this period is best told by the great men of the era. The first philosopher of Islam, al Kindi , worked at this time in Iraq. The celebrated mathematician al Khwarizmi worked at the court of Mamun. Al Khwarizmi is best known for the recurring method of solving mathematical problems, which is used even today and is called algorithms. He studied for a while in Baghdad and is also reported to have traveled to India. Al Khwarizmi invented the word algebra (from the Arabic word j-b-r, meaning to force, beat or multiply), introduced the Indian numeral system to the Muslim world (from where it traveled to Europe and became the “Arabic” numeral system), institutionalized the use of the decimal in mathematics and invented the empirical method (knowledge based on measurement) in astronomy. He wrote several books on geography and astronomy and cooperated in the measurement of the distance of an arc across the globe. The world celebrates the name of Al Khwarizmi to this day by using “algorithms” in every discipline of science and engineering.
It was the intellectual explosion created at the time of Harun and Mamun that propelled science into the forefront of knowledge and made Islamic civilization the beacon of learning for five hundred years. The work done by the translation schools of Baghdad made possible the later works of the physician al Razi, historian al Masudi, the physician Abu Ali Sina , the physicist al Hazen, the historian al Baruni, the mathematician Omar Khayyam and the philosopher Ibn Rushd.
The age of Harun and Mamun was also an age of contradictions. Indeed, no other period in Islamic history illustrates with such clarity the schizophrenic attitude of Muslims towards their own history, as does the age of Harun and Mamun. On the one hand, Muslims take pride in its accomplishments. On the other, they reject the values on which those achievements were based. Muslims exude great pride in the scientists and philosophers of the era, especially in their dialectic with the West. But they reject the intellectual foundation on which these scientists and philosophers based their work.
Thus it was that the Muslim world came upon rational ideas, adopted them, experimented with them and finally threw them out. The historical lesson of the age of Harun and Mamun is that a fresh effort must be made to incorporate philosophy and science within the framework of Islamic civilization based on Tawhid.
Perhaps the story of this period is best told by the great men of the era. The first philosopher of Islam, al Kindi , worked at this time in Iraq. The celebrated mathematician al Khwarizmi worked at the court of Mamun. Al Khwarizmi is best known for the recurring method of solving mathematical problems, which is used even today and is called algorithms. He studied for a while in Baghdad and is also reported to have traveled to India. Al Khwarizmi invented the word algebra (from the Arabic word j-b-r, meaning to force, beat or multiply), introduced the Indian numeral system to the Muslim world (from where it traveled to Europe and became the “Arabic” numeral system), institutionalized the use of the decimal in mathematics and invented the empirical method (knowledge based on measurement) in astronomy. He wrote several books on geography and astronomy and cooperated in the measurement of the distance of an arc across the globe. The world celebrates the name of Al Khwarizmi to this day by using “algorithms” in every discipline of science and engineering.
It was the intellectual explosion created at the time of Harun and Mamun that propelled science into the forefront of knowledge and made Islamic civilization the beacon of learning for five hundred years. The work done by the translation schools of Baghdad made possible the later works of the physician al Razi, historian al Masudi, the physician Abu Ali Sina , the physicist al Hazen, the historian al Baruni, the mathematician Omar Khayyam and the philosopher Ibn Rushd.
The age of Harun and Mamun was also an age of contradictions. Indeed, no other period in Islamic history illustrates with such clarity the schizophrenic attitude of Muslims towards their own history, as does the age of Harun and Mamun. On the one hand, Muslims take pride in its accomplishments. On the other, they reject the values on which those achievements were based. Muslims exude great pride in the scientists and philosophers of the era, especially in their dialectic with the West. But they reject the intellectual foundation on which these scientists and philosophers based their work.
Thus it was that the Muslim world came upon rational ideas, adopted them, experimented with them and finally threw them out. The historical lesson of the age of Harun and Mamun is that a fresh effort must be made to incorporate philosophy and science within the framework of Islamic civilization based on Tawhid.
What Harun started, his son Mamun sought to complete. Mamun was a scholar in his own right, had studied medicine, Fiqh, logic and was a Hafiz e Qur’an. He sent delegations to Constantinople and the courts of Indian and Chinese princes asking them to send classical books and scholars. He encouraged the translators and gave them handsome rewards.
Perhaps the story of this period is best told by the great men of the era. The first philosopher of Islam, al Kindi , worked at this time in Iraq. The celebrated mathematician al Khwarizmi worked at the court of Mamun. Al Khwarizmi is best known for the recurring method of solving mathematical problems, which is used even today and is called algorithms. He studied for a while in Baghdad and is also reported to have traveled to India. Al Khwarizmi invented the word algebra (from the Arabic word j-b-r, meaning to force, beat or multiply), introduced the Indian numeral system to the Muslim world (from where it traveled to Europe and became the “Arabic” numeral system), institutionalized the use of the decimal in mathematics and invented the empirical method (knowledge based on measurement) in astronomy. He wrote several books on geography and astronomy and cooperated in the measurement of the distance of an arc across the globe. The world celebrates the name of Al Khwarizmi to this day by using “algorithms” in every discipline of science and engineering.
It was the intellectual explosion created at the time of Harun and Mamun that propelled science into the forefront of knowledge and made Islamic civilization the beacon of learning for five hundred years. The work done by the translation schools of Baghdad made possible the later works of the physician al Razi, historian al Masudi, the physician Abu Ali Sina , the physicist al Hazen, the historian al Baruni, the mathematician Omar Khayyam and the philosopher Ibn Rushd.
The age of Harun and Mamun was also an age of contradictions. Indeed, no other period in Islamic history illustrates with such clarity the schizophrenic attitude of Muslims towards their own history, as does the age of Harun and Mamun. On the one hand, Muslims take pride in its accomplishments. On the other, they reject the values on which those achievements were based. Muslims exude great pride in the scientists and philosophers of the era, especially in their dialectic with the West. But they reject the intellectual foundation on which these scientists and philosophers based their work.
Thus it was that the Muslim world came upon rational ideas, adopted them, experimented with them and finally threw them out. The historical lesson of the age of Harun and Mamun is that a fresh effort must be made to incorporate philosophy and science within the framework of Islamic civilization based on Tawhid.
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