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{{proses|BukanTeamBiasa}}
{{about|sejarah sains dalam tamadun Islam di antara abad ke-8 dan ke-16|maklumat pada sains dalam konteks Islam|Islam dan sains}}
{{History of science sidebar}}
(contracted; show full)</ref> [[Abu Musa Jabir bin Hayyan]] (''Geber''), [[Al-Khawarizmi]], [[Banu Musa]], [[Abbas Ibn Firnas]], [[Al-Farabi]], [[Al-Masudi]], [[Al-Muqaddasi]], [[Abu_Ali_Hasan_Ibn_Al-Haitham|Ibnu Al-Haytham]] (''Alhazen''), [[Omar Khayyam]], [[Abu Hamid Al-Ghazali|Al-Ghazali]], [[Al-Khazini]], [[Al-Jazari]], [[Ibn Al-Nafis al-Dimashqi|Al-Nafis]], [[Nasir Al-Din Al-Tusi|Al-Tusi]], [[Ibn Al-Shatir]], [[Ibnu Khaldun]], dan [[Taqi Al-Din]].<ref name=Alavi/>

=== Ke
jatuhan ===
{{see also|Zaman Kegemilangan Islam#Penyebab kejatuhan|l1=Zaman Kegemilangan Islam: Penyebab kejatuhan}}

Sains Islam dan beberapa bilangan ahli sains Islam dipercayai bermula jatuh dari abad ke-12 dan ke-13. Ia dipercayai bahawa, walaupun tamadun Islam masih menghasilkan ahli sains, bahawa mereka menjadi pengecualian, daripada peraturannya (lihat [[Senarai sarjana Islam]]). Kesarjanaan kini, meskipun, menjadi soalan pada gamabran tradisional kejatuhan ini, menunjuk untuk berterus aktiviti ilmu falak sebagai suatu tanda tradisi saintifik kelanjutan dan kreatif hingga ke abad ke-15, dari mana karya [[Ibn al-Shatir]] (1304–1375) di Damascus adalah dianggap contoh yang menarik.<ref>{{Harv|Saliba|1994|p=vii}}: {{quote|"The main thesis, for which this collection of articles came be used as evidence, is the one claiming that the period often called a period of decline in Islamic intellectual history was, scientifically speaking from the point of view of astronomy, a very productive period in which astronomical thories of the highest order were produced."}}</ref><ref>David A. King, "The Astronomy of the Mamluks", ''Isis'', 74 (1983):531-555</ref> This was also the case for other areas of Islamic science, such as [[medicine]], exemplified by the works of [[Ibn al-Nafis]] and [[Şerafeddin Sabuncuoğlu]], and the [[social sciences]], exemplified by [[Ibn Khaldun]]'s ''[[Muqaddimah]]'' (1370), which itself points out that science was declining in [[Iraq]], [[Al-Andalus]] and [[Maghreb]], but continuing to flourish in [[Persia]], [[Syria]] and [[Egypt]].<ref name=Hassan>[[Ahmad Y Hassan]], [http://www.history-science-technology.com/Articles/articles%208.htm Factors Behind the Decline of Islamic Science After the Sixteenth Century]</ref>

One reason given for the scientific decline was when the orthodox [[Ash'ari]] school of theology challenged the more rational [[Mu'tazili]] school of theology, with [[al-Ghazali]]'s ''[[The Incoherence of the Philosophers]]'' (''Tahafut al-falasifa'') being the most notable example. This interpretation was introduced by  the Hungarian [[Orientalist]] [[Ignaz Goldziher]], who believed that there was an intrinsic antagonism between Islamic orthodoxy and the Greek-influenced traditions of science.<ref>Ignaz Goldziher, ''Stellung der alten islamischen Orthodoxie zu den antiken Wissenschaften''(1915)</ref>  Recent scholarship has questioned this traditional view, however, with a number of scholars pointing out that the Ash'ari school supported science but were only opposed to speculative philosophy and that some of the greatest Muslim scientists such as [[Alhazen]], [[Biruni]], Ibn al-Nafis and Ibn Khaldun were themselves followers of the Ash'ari school.<ref name=Sardar/><ref name=Hassan/> Emilie Savage-Smith also pointed out that Al-Ghazali's positive views towards medicine, particularly [[anatomy]], were a source of encouragement for the increased use of [[dissection]] by Muslim physicians (such as [[Ibn Zuhr|Avenzoar]] and Ibn al-Nafis) in the 12th and 13th centuries.<ref>{{citation|first=Emilie|last=Savage-Smith|title=Attitudes Toward Dissection in Medieval Islam|journal=Journal of the History of Medicine and Allied Sciences|year=1995|volume=50|issue=1|publisher=[[Oxford University Press]]|pages=67–110|doi=10.1093/jhmas/50.1.67|pmid=7876530}}</ref>

Other reasons for the decline of Islamic science include conflicts between the [[Sunni]] and [[Shia]] Muslims, and invasions by [[Crusades|Crusaders]] and [[Mongol Empire|Mongols]] on Islamic lands between the 11th and 13th centuries, especially the [[Mongol Empire|Mongol invasions]] of the 13th century. The Mongols destroyed Muslim libraries, observatories, hospitals, and universities, culminating in the [[Battle of Baghdad (1258)|destruction of Baghdad]], the [[Abbasid]] capital and intellectual centre, in 1258, which is traditionally believed to have marked an end to the [[Islamic Golden Age]].<ref>Erica Fraser. [http://www.acs.ucalgary.ca/applied_history/tutor/islam/learning/conclusion.html The Islamic World to 1600], [[University of Calgary]].</ref>

From the 13th century, some traditionalist Muslims believed that the Crusades and Mongol invasions may have been a divine punishment from God against Muslims deviating from the [[Sunnah]], a view that was held even by the famous polymath Ibn al-Nafis.<ref>Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", p. 49 & 59, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615]</ref> Such traditionalist views as well as numerous wars and conflicts at the time are believed to have created a climate which made Islamic science less successful than before. However, Y. Ziedan has pointed out that the sack of Baghdad in 1258 was followed by intense scientific activity across [[Damascus]] and [[Cairo]], as many Muslim scholars wrote huge encyclopedias (including an 80-volume medical encyclopedia by Ibn al-Nafis) in an attempt to preserve the scientific heritage of the Islamic world and cope with the loss of Baghdad.<ref>{{citation|title=Contributions of Ibn Al-Nafis to the progress of medicine and urology: A study and translations from his medical works|last=Abdel-Halim|first=R. E.|journal=Saudi Medical Journal|year=2008|volume=29|issue=1|pages=13-22 [15-6]}}</ref>

Another reason given for the decline of Islamic science is the disruption to the cycle of equity based on Ibn Khaldun's famous model of [[Asabiyyah]] (the rise and fall of [[civilization]]s), which points to the decline being mainly due to political and economic factors rather than religious factors.<ref name=Hassan/> With the fall of [[Al-Andalus|Islamic Spain]] in 1492, the scientific and technological initiative of the Islamic world was inherited by Europeans and laid the foundations for Europe's [[Renaissance]] and [[Scientific Revolution]].<ref name=Grant>[[Edward Grant]] (1996), ''The Foundations of Modern Science in the Middle Ages: Their Religious, Institutional, and Intellectual Contexts'', Cambridge: [[Cambridge University Press]]</ref>merosotan ===

''Lihat juga: [[Zaman Kegemilangan Islam:#Penyebab kejatuhan]]''

Dipercayai sains Islam mula merosot pada abad ke-12 dan ke-13. Dipercayai bahawa walaupun tamadun Islam pada masa itu masih menghasilkan ahli sains, hakikat ini lebih pengecualian daripada kebiasaan. Mahupun zaman ini disebut "zaman kemerosotan" sains Islam, akan tetapi dari segi ilmu falak, ia sebenarnya zaman yang amat berdaya keluarannya di mana teori-teori ilmu falak yang bermutu tinggi dihasilkan. Karya [[Ibn al-Shatir]] (1304–1375 M) di Damascus menjadi contoh yang menarik.<ref>{{Harv|Saliba|1994|p=vii}}: {{quote|"The main thesis, for which this collection of articles came be used as evidence, is the one claiming that the period often called a period of decline in Islamic intellectual history was, scientifically speaking from the point of view of astronomy, a very productive period in which astronomical thories of the highest order were produced."}}</ref><ref>David A. King, "The Astronomy of the Mamluks", ''Isis'', 74 (1983):531-555</ref> Keadaan demikian juga terdapat di bidang-bidang lain, seperti [[perubatan]] dengan karya-karya [[Ibn al-Nafis]] dan [[Serafeddin Sabuncuoglu]], dan [[sains sosial]] dengan [[Ibnu Khaldun]] dan ''[[Muqaddimah]]''nya (1370 M). Malah, ''Muqaddimah'' sendiri mencatatkan keadaan ini, dengan menyatakan bahawa sains merosot di [[Iraq]], [[Al-Andalus]] dan [[Maghreb]], tetapi berkembang di [[Parsi]], [[Syria]] dan [[Mesir]].<ref name=Hassan>[[Ahmad Y Hassan]], [http://www.history-science-technology.com/Articles/articles%208.htm Factors Behind the Decline of Islamic Science After the Sixteenth Century]</ref>

Satu faktor yang diutarakan sebagai penyebab kemerosotan ini ialah cabaran terhadap teologi rasional [[Muktazilah]] oleh teologi ortodoks [[Ash'ari]] seperti yang ditonjolkan di dalam kitab [[''Tahafut al-falasifa'']] ''("Ketakpaduan Ahli Falsafah")'' hasil penulisan [[Abu Hamid Al-Ghazali|Imam Al-Ghazali]]. Tafsiran ini diutarakan Ignaz Goldziher, ahli [[Orientalis]] [[Yahudi]] dari [[Hungary]] yang mempercayai bahawa terdapat penentangan di antara teologi ortodoks dengan sains yang dipengaruhi adat serta pemikiran [[Yunani]].  <ref>Ignaz Goldziher, ''Stellung der alten islamischen Orthodoxie zu den antiken Wissenschaften''(1915)</ref> Namun, kesarjanaan baharu mencabar pandangan tradisional ini. Beberapa sarjana menunjukkan bahawa aliran teologi Ash'ari sebenarnya menyokong sains dan hanya membangkang falsafah spekulatif, dan beberapa ahli sains agung Islam seperti [[Abu Ali Hasan Ibn Al-Haitham|Ibn Al-Haitham]], [[Abu Raihan Al-Biruni|Al-Biruni]], Ibn al-Nafis and Ibn Khaldun merupakan penganut teologi  Ash'ari.<ref name=Sardar/><ref name=Hassan/> Emilie Savage-Smith juga menyatakan bahawa pandangan positif Al-Ghazali terhadap bidang  peubatan, khususnya [[anatomi]], menggalakkan ahli perubatan Islam  seperti [[Ibn Zuhr]] (''Avenzoar'') dan Ibn Al-Nafis untuk melakukan [[diseksi]] pada abad-abad ke-12 dan ke-13.<ref>{{citation|first=Emilie|last=Savage-Smith|title=Attitudes Toward Dissection in Medieval Islam|journal=Journal of the History of Medicine and Allied Sciences|year=1995|volume=50|issue=1|publisher=[[Oxford University Press]]|pages=67–110|doi=10.1093/jhmas/50.1.67|pmid=7876530}}</ref>

Penyebab-penyebab lain kemorosatan sains termasuk persengketaan antara orang Islam [[Ahli Sunah Waljamaah|ahli Sunnah]] dengan [[Syiah]], pencerobohan terhadap tanah air orang Islam oleh [[Perang Salib|tentera Salib]] dan [[Empayar Mongol|Mongol]] antara kurun ke-11 dan ke-13, khususnya pencerobohan Mongol dalam kurun ke-13. Pihak Mongol memusnahkan perpustakaan, balai cerap, hospital dan universiti Islam, berpuncak dengan [[Peperangan Baghdad (1258 M)|pemusnahan Baghdad]] pada tahun 1258 M. Baghdad merupakan ibu negeri [[Kerajaan Bani Abbasiyyah|Kekhalifahan Abbasiyyah]] serta pusat intelek Islam dan kemusnahannya dianggap sebagai titik berakhirnya Zaman Kegemilangan Islam.<ref>Erica Fraser. [http://www.acs.ucalgary.ca/applied_history/tutor/islam/learning/conclusion.html The Islamic World to 1600], [[University of Calgary]].</ref>

Bermula pada abad ke-13, beberapa orang Islam berpandangan tradisional menganggap pencerobohan tentera Salib dan Mongol sebagai hukuman yang diturunkan ke atas orang Islam kerana mereka telah menyimpang daripada [[Sunnah]], satu pendirian yang juga disokong oleh seorang [[polymath]] termasyhur, Ibn Al-Nafis.<ref>Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", p. 49 & 59, ''Electronic Theses and Dissertations'', [[University of Notre Dame]].[http://etd.nd.edu/ETD-db/theses/available/etd-11292006-152615]</ref> Dipercayai bahawa pandangan tradisional sedimikian serta perang dan persengketaan telah mewujudkan keadaan yang membuat sains Islam kurang berdaya daripada zaman terdahulu. Namun, Y Ziedan telah menunjukkan bahawa penjarahan Baghdad pada tahun 1258 telah diikuti oleh usaha saintifik gigih di [[Damsyik]] dan [[Kaherah]], kerana ramai para sarjana Islam menghasilkan ensiklopedia (termasuk ensiklopedia perubatan sebesar 80 jilid oleh Ibn Al-Nafis) dalam usaha mereka memelihara khazanah ilmu saintifik Islam dan bagi meringankan kesan kehilangan Baghdad.<ref>{{citation|title=Contributions of Ibn Al-Nafis to the progress of medicine and urology: A study and translations from his medical works|last=Abdel-Halim|first=R. E.|journal=Saudi Medical Journal|year=2008|volume=29|issue=1|pages=13-22 [15-6]}}</ref>

Satu lagi penyebab yang dikemukakan sebagai kemerosatan sains Islam ialah kitaran ekuiti (kitaran kesaksamaan) berdasarkan model masyhur [[Asabiyyah]] (kebangkitan dan kemerosotan [[tamadun]]) Ibnu Khaldun yang menyatakan bahawa kemerosotan itu ekoran kesan ekonomi dan politik dan bukan agama.<ref name=Hassan/> 

=== Pengaruh pada sains Eropah ===
{{main|Penyumbangan Islam ke Zaman Pertengahan Eropah}}
{{see|Terjemahan bahasa Latin pada abad ke-12}}

Contributing to the growth of European science was the major search by European scholars for new learning which they could only find among Muslims, especially in [[Al-Andalus|Islamic Spain]] and [[History of Islam in southern Italy|Sicily]]. These scholars translated new scientific and philosophical texts from [[Arabic language|Arabic]] into [[Latin]].

(contracted; show full)[[nl:Wetenschap in de middeleeuwse islamitische wereld]]
[[ja:イスラム科学]]
[[pt:Ciência islâmica]]
[[sq:Shkenca në mesjetën Islame]]
[[sr:Наука у средњовековном исламском свету]]
[[sh:Islamska nauka]]
[[sv:Islamisk vetenskap]]
[[ur:مسلم سائنس]]