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{{about|sejarah sains dalam tamadun Islam di antara abad ke-8 dan ke-16|maklumat pada sains dalam konteks Islam|Islam dan sains}}
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== Sains Formal ==

=== Ilmu mantik ===
{{Main|Ilmu mantik dalam falsafah Islam}}


Early [[Islamic law]] placed importance on formulating standards of [[argument]], which gave rise to a novel approach to [[logic]] in [[Kalam]], but this approach was later influenced by ideas from [[Greek philosophy]] and [[Hellenistic philosophy]] with the rise of the [[Mu'tazili]] theologians, who highly valued [[Aristotle]]'s ''[[Organon]]''. The works of Hellenistic-influenced [[Early Islamic philosophy|Islamic philosophers]] were crucial in the reception of Aristotelian logic in medieval Europe, along with the commentaries on the ''Organon'' by [[Averroes]]. The works of [[al-Farabi]], [[Avicenna]], [[al-Ghazali]] and other Muslim logicians who often criticized and corrected Aristotelian logic and introduced their own forms of logic, also played a central role in the subsequent development of medieval European logic.

Islamic logic not only included the study of formal patterns of [[inference]] and their validity but also elements of the philosophy of language and elements of [[epistemology]] and [[metaphysics]]. Due to disputes with [[Arabic grammar]]ians, Islamic philosophers were very interested in working out the relationship between logic and language, and they devoted much discussion to the question of the subject matter and aims of logic in relation to reasoning and speech. In the area of formal logical analysis, they elaborated upon the theory of terms, [[proposition]]s and [[syllogism]]s. They considered the syllogism to be the form to which all rational argumentation could be reduced, and they regarded syllogistic theory as the focal point of logic. Even [[poetics]] was considered as a syllogistic art in some fashion by many major Islamic logicians.

Important developments made by Muslim logicians included the development of "[[Logic in Islamic philosophy#Avicennian logic|Avicennian logic]]" as a replacement of Aristotelian logic. [[Avicenna]]'s system of logic was responsible for the introduction of [[hypothetical syllogism]],<ref name=Goodman>Lenn Evan Goodman (2003), ''Islamic Humanism'', p. 155, [[Oxford University Press]], ISBN 0-19-513580-6.</ref> [[Temporal logic|temporal]] [[modal logic]],<ref>[http://www.britannica.com/ebc/article-65928 History of logic: Arabic logic], ''[[Encyclopædia Britannica]]''.</ref><ref>Dr. Lotfollah Nabavi, [http://public.ut.ac.ir/html/fac/lit/articles.html Sohrevardi's Theory of Decisive Necessity and kripke's QSS System], ''Journal of Faculty of Literature and Human Sciences''.</ref> and [[Inductive reasoning|inductive logic]].<ref>[http://www.islamherald.com/asp/explore/science/science_muslim_scientists.asp Science and Muslim Scientists], Islam Herald.</ref><ref>Wael B. Hallaq (1993), ''Ibn Taymiyya Against the Greek Logicians'', p. 48. [[Oxford University Press]], ISBN 0-19-824043-0.</ref> Other important developments in Islamic philosophy include the development of a strict [[scientific citation|science of citation]], the [[isnad]] or "backing", and the development of a [[scientific method|scientific method of open inquiry]] to disprove claims, the [[ijtihad]], which could be generally applied to many types of questions. From the 12th century, despite the logical sophistication of [[al-Ghazali]], the rise of the [[Ash'ari|Asharite]] school in the late Middle Ages slowly limited original work on logic in the Islamic world, though it did continue into the 15th century[[Syariat Islam]] terawal mementingkan piawai merumuskan [[hujah]], yang membangkitkan pendekatan baru kepada [[ilmu mantik]] dalam [[ilmu kalam]], tetapi pendekatan ini kemudiannya dipengaruhi oleh idea-idea daripada [[falsafah Yunani]] dan [[falsafah Hellenistik]] dengan kebangkitan ahli-ahli agama [[Muktazilah]] yang memandang tinggi ''[[Organon]]'' [[Aristotle]]. Karya-karya ahli-ahli falsafah Islam yang dipegaruhi Hellenistik menjadi penentu dalam penerimaan ilmu mantik Aristotle di Eropah pada Zaman Pertengahan, bersekali dengan ulasan-ulasan [[Ibnu Rusyd]] terhadap ''Organon''. Karya-karya [[al-Farabi]], [[Ibnu Sina]], [[al-Ghazali]] dan ahli-ahli ilmu mantik Muslim lain yang sering mengkritik dan membetulkan ilmu mantik Aristotle dan memperkenalkan bentuk ilmu mantik mereka sendiri, juga memainkan peranan utama dalam perkembangan berikutnya ilmu mantik Eropah pada Zaman Pertengahan.

Ilmu mantik Islam bukan sahaja melibatkan kajian corak rasmi [[kesimpulan]] dan kesahannya tetapi juga unsur-unsur falsafah bahasa dan unsur-unsur [[epistemologi]] dan [[metafizik]]. Disebabkan pertikaian dengan ahli [[tatabahasa bahasa Arab]], ahli falsafah Islam sangat berminat mencari hubungan antara ilmu mantik dan bahasa, dan mereka menumpukan banyak perbahasan tentang persoalan isi dan matlamat ilmu mantik yang berkaitan dengan taakulan dan ucapan. Dalam bidang analisis mantik formal, mereka menghuraikan teori istilah, [[dalil]] dan [[silogisme]]. Mereka menganggap silogisme menjadi bentuk yang semua penghujahan rasional dapat dikurangkan, dan mereka memandang teori silogistik sebagai titik fokus ilmu mantik. Sehinggakan [[puitika]] dianggap sebagai seni silogistik pada sebahagian gaya oleh ramai ahli mantik Islam utama.

Perkembangan penting yang dilakukan oleh ahli-ahli ilmu mantik Muslim termasuklah perkembangan "[[ilmu mantik Ibnu Sina]]" sebagai pengganti ilmu mantik Aristotle. Sistem mantik [[Ibnu Sina]] bertanggungjawab dalam pengenalan [[silogisme hipotesis]],<ref name=Goodman>Lenn Evan Goodman (2003), ''Islamic Humanism'', p. 155, [[Oxford University Press]], ISBN 0-19-513580-6.</ref> [[ilmu mantik modal]] [[logik temporal|temporal]],<ref>[http://www.britannica.com/ebc/article-65928 History of logic: Arabic logic], ''[[Encyclopædia Britannica]]''.</ref><ref>Dr. Lotfollah Nabavi, [http://public.ut.ac.ir/html/fac/lit/articles.html Sohrevardi's Theory of Decisive Necessity and kripke's QSS System], ''Journal of Faculty of Literature and Human Sciences''.</ref> dan [[ilmu mantik beraruhan]].<ref>[http://www.islamherald.com/asp/explore/science/science_muslim_scientists.asp Science and Muslim Scientists], Islam Herald.</ref><ref>Wael B. Hallaq (1993), ''Ibn Taymiyya Against the Greek Logicians'', p. 48. [[Oxford University Press]], ISBN 0-19-824043-0.</ref> Perkembangan penting lain termasuklah perkembangan [[sains pemetikan]], [[isnad]] atau "sandaran", dan perkembangan [[kaedah saintifik|kaedah saintifik bagi siasatan terbuka]] untuk membuktikan sesuatu dakwaan itu salah, [[ijtihad]] yang dapat digunapakai secara amnya kepada banyak jenis persoalan. Dari kurun ke-12, di sebalik kecanggihan mantik [[al-Ghazali]], kebangkitan mazhab [[Ash'ari]] pada lewat Zaman Pertengahan secara perlahan-lahan membataskan karya asal mengenai ilmu mantik di dunia Islam, meskipun ia berterusan hingga kurun ke-15.

=== Mathematics ===
{{Main|Islamic mathematics}}
[[Fail:1983_CPA_5426.jpg|thumb|right|[[Muhammad ibn Mūsā al-Khwārizmī|Al-Khwarizmi]], seorang peneroka [[algebra]] dan [[algoritma]].]]

John J. O'Connor and Edmund F. Robertson wrote in the ''[[MacTutor History of Mathematics archive]]'':
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*[http://www.smi.uib.no/paj/Stenberg.html The Islamization of science or the marginalization of Islam]
*[http://www.muslimheritage.com/ Muslimheritage]
*[http://www.1001inventions.com/index.cfm?fuseaction=main.viewSection&intSectionID=309 1001inventions]
*[http://www.science-islam.net/sommaire.php3?lang=en Science and religion in Islam]
*Keith L. Moore, {{YouTube|id=Rb0uZefwQnc|title=The Developing Human}}

[[Kategori:Sains Islam]]
[[Kategori:Zaman Kegemilangan Islam]]