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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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=== Ilmu falak ===
{{Main|Ilmu falak Islam}}
{{see also|Balai cerap Maragheh|Balai cerap Istanbul al-Din|Senarai ahli falak Islam|Senarai nama bintang Arab}}
[[Fail:Al-Tusi Nasir.jpeg|thumb|right|150px|[[Nasir al-Din Tusi]] adalah seorang [[pakar dalam pelbagai bidang]] yang menyelesaikan masalah penting pada [[Model geosentrik|sistem Ptolemy]] dengan [[Ganding Tusi]], yang memainkan suatu peranan penting pada [[Heliosentrisme Copernicus]].]]


In [[astronomy]], the works of [[Egyptians|Egyptian]]/[[Greek astronomy|Greek]] astronomer [[Ptolemy]], particularly the ''[[Almagest]]'', and the [[Indian astronomy|Indian]] work of [[Brahmagupta]], were significantly refined over the years by [[Muslim]] astronomers. The astronomical tables of [[Muhammad ibn Mūsā al-Khwārizmī|Al-Khwarizmi]] and of [[Maslamah Ibn Ahmad al-Majriti]] served as important sources of information for [[Latin]]ized European thinkers rediscovering the works of astronomy, where extensive interest in astrology was discouraged.

In the 11th century, Muslim astronomers began questioning the [[Ptolemaic system]], beginning with [[Ibn al-Haytham]], and they were the first to conduct elaborate [[experiment]]s related to astronomical phenomena, beginning with [[Abū al-Rayhān al-Bīrūnī]]'s introduction of the [[scientific method|experimental method]] into astronomy.<ref name=Zahoor>Dr. A. Zahoor (1997), [http://www.unhas.ac.id/~rhiza/saintis/biruni.html Abu Raihan Muhammad al-Biruni], [[Hasanuddin University]].</ref> Many of them made changes and corrections to the Ptolemaic model and proposed alternative non-
Ptolemaic models within a [[geocentrism|geocentric]] framework. In particular, the corrections and critiques of [[al-Battani]], [[Ibn al-Haytham]], and [[Averroes]], and the non-Ptolemaic models of the [[Maragheh observatory|Maragha astronomers]], [[Nasir al-Din al-Tusi]] ([[Tusi-couple]]), [[Mo'ayyeduddin Urdi]] (Urdi lemma), and [[Ibn al-Shatir]], were later adapted into the [[Copernican heliocentrism|heliocentric Copernican model]],<ref>M. Gill (2005). [http://www.chowk.com/show_article.cgi?aid=00005502&channel=university%20ave Was Muslim Astronomy the Harbinger of Copernicanism?]</ref><ref>Richard Covington (May-June 2007). "Rediscovering Arabic science", ''[[Saudi Aramco World]]'', p. 2-16.</ref> and that [[Copernicus]]' arguments for the [[Earth's rotation]] were similar to those of al-Tusi and [[Ali al-Qushji]].<ref name=Ragep/> Some have referred to the achievements of the Maragha school as a "Maragha Revolution", "Maragha School Revolution", or "Scientific Revolution before the Renaissance".<ref name=Saliba-1994/>

Other contributions from Muslim astronomers include [[Biruni]] speculating that the [[Milky Way]] [[galaxy]] is a collection of numerous [[Nebula|nebulous]] [[star]]s,<ref name=Zahoor/> the development of a planetary model without any [[Deferent and epicycle|epicycles]] by [[Ibn Bajjah]] (Avempace),<ref>Bernard R. Goldstein (March 1972). "Theory and Observation in Medieval Astronomy", ''Isis'' '''63''' (1), p. 39-47 [40-41].</ref> the optical writings of Ibn al-Haytham having laid the foundations for the later European development of [[telescope|telescopic]] astronomy,<ref>O. S. Marshall (1950). "Alhazen and the Telescope", ''Astronomical Society of the Pacific Leaflets'' '''6''', pp. 4-11.</ref>
the development of universal [[astrolabe]]s,<ref>{{cite book |last=Krebs |first=Robert E. |title=Groundbreaking Scientific Experiments, Inventions, and Discoveries of the Middle Ages and the Renaissance |year=2004 |publisher=Greenwood Press |isbn=0-3133-2433-6 |pages=196}}</ref> the invention of numerous other astronomical instruments, continuation of inquiry into the motion of the planets, [[Ja'far Muhammad ibn Mūsā ibn Shākir]]'s discovery that the [[Astronomical object|heavenly bodies]] and [[celestial spheres]] are subject to the same [[physical law]]s as [[Earth]],<ref name=Saliba>[[George Saliba]] (1994). "Early Arabic Critique of Ptolemaic Cosmology: A Ninth-Century Text on the Motion of the Celestial Spheres", ''Journal for the History of Astronomy'' '''25''', p. 115-141 [116].</ref>
the first elaborate [[experiment]]s related to astronomical phenomena and the first [[semantic]] distinction between astronomy and [[astrology]] by [[Abū al-Rayhān al-Bīrūnī]],<ref name = "Isis-55"/>
the use of exacting [[empirical]] observations and experimental techniques,<ref>Toby Huff, ''The Rise of Early Modern Science'', p. 326. [[Cambridge University Press]], ISBN 0-521-52994-8.</ref>
the discovery that the [[celestial spheres]] are not [[solid]] and that the heavens are less dense than the air by Ibn al-Haytham,<ref>Edward Rosen (1985), "The Dissolution of the Solid Celestial Spheres", ''Journal of the History of Ideas'' '''46''' (1), p. 13-31 [19-20, 21].</ref>
the separation of [[natural philosophy]] from astronomy by Ibn al-Haytham<ref>Roshdi Rashed (2007). "The Celestial Kinematics of Ibn al-Haytham", ''Arabic Sciences and Philosophy'' '''17''', p. 7-55. [[Cambridge University Press]].</ref> and al-Qushji,<ref name=Ragep/>
the rejection of the Ptolemaic model on empirical rather than [[philosophical]] grounds by Ibn al-Shatir,<ref name=Saliba-1994/>
and the first empirical [[observation]]al evidence of the [[Earth's rotation]] by al-Tusi and al-Qushji.<ref name=Ragep>F. Jamil Ragep (2001), "Tusi and Copernicus: The Earth's Motion in Context", ''Science in Context'' '''14''' (1-2), p. 145–163. [[Cambridge University Press]].</ref> Several Muslim astronomers also discussed the possibility of a [[heliocentrism|heliocentric]] model with [[ellipse|elliptical]] orbits,<ref>Seyyed [[Hossein Nasr]] (1964), ''An Introduction to Islamic Cosmological Doctrines,'' (Cambridge: Belknap Press of the Harvard University Press), p. 135-136</ref> such as [[Ja'far ibn Muhammad Abu Ma'shar al-Balkhi]], [[Ibn al-Haytham]], [[Abū al-Rayhān al-Bīrūnī]], [[al-Sijzi]], 'Umar al-Katibi al-[[Qazwini]], andDalam [[astronomi]], karya-karya ahli astronomi [[Yunani]]-[[Mesir]] [[Ptolemy]], terutamanya ''[[Almagest]]'', dan karya [[astronomi India|India]] [[Brahmagupta]], diperhalusi bertahun-tahun oleh ahli-ahli astronomi Muslim. Jadual-jadual astronomi [[Al-Khawarizmi]] dan [[Maslamah Ibn Ahmad al-Majriti]] menjadi sumber maklumat yang penting bagi pemikir-pemikir Eropah yang di[[Latin]]kan untuk menemui kembali karya-karya astronomi, yang tidak menggalakkan minat meluas terhadap astrologi. 

Pada kurun ke-11, ahli-ahli astronomi Muslim mula mempersoalkan [[sistem Ptolemy]], bermula dengan [[Ibn al-Haytham]], dan mereka adalah orang pertama yang menjalankan [[ujikaji]] lanjut berkaitan dengan fenomena astronomi, bermula dengan pengenalan [[kaedah saintifik|kaedah secara ujikaji]] kepada astronomi oleh [[al-Biruni]].<ref name=Zahoor>Dr. A. Zahoor (1997), [http://www.unhas.ac.id/~rhiza/saintis/biruni.html Abu Raihan Muhammad al-Biruni], [[Hasanuddin University]].</ref> Ramai daripada mereka membuat perubahan dan pembetulan dalam model Ptolemy dan mencadangkan model-model alternatif bukan Ptolemy dalam rangka [[geosentrisme]]. Khususnya, pembetulan dan kritikan [[al-Battani]], [[Ibn al-Haitham]], dan [[Ibnu Rusyd]], dan model-model bukan Ptolemy ahli-ahli astronomi Maragheh, [[Nasir al-Din al-Tusi]] ([[Ganding Tusi]]), [[Mo'ayyeduddin Urdi]] (Urdi lemma), dan [[Ibn al-Shatir]], yang kemudiannya disesuaikan ke dalam [[model heliosentrisme Copernicus]],<ref>M. Gill (2005). [http://www.chowk.com/show_article.cgi?aid=00005502&channel=university%20ave Was Muslim Astronomy the Harbinger of Copernicanism?]</ref><ref>Richard Covington (May-June 2007). "Rediscovering Arabic science", ''[[Saudi Aramco World]]'', p. 2-16.</ref> dan hujah [[Copernicus]] bagi [[putaran bumi]] adalah serupa dengan hujah al-Tusi dan [[Ali al-Qushji]].<ref name=Ragep/> Sesetengah pihak merujuk pencapaian sekolah Maragheh sebagai "Revolusi Maragheh", "Revolusi Sekolah Maragheh", atau "Revolusi Saintifik sebelum Renaissance".<ref name=Saliba-1994/>

Sumbangan lain daripada ahli astronomi Muslim termasuklah [[al-Biruni]] yang mengagak bahawa [[galaksi]] [[Bima Sakti]] adalah satu kumpulan banyak [[bintang]] [[Nebula]]<ref name=Zahoor/>, perkembangan model planet tanpa sebarang [[epikitar]] oleh [[Ibn Bajjah]],<ref>Bernard R. Goldstein (March 1972). "Theory and Observation in Medieval Astronomy", ''Isis'' '''63''' (1), p. 39-47 [40-41].</ref> penulisan optik Ibnu al-Haitsam yang meletakkan batu asas bagi perkembangan astronomi [[teleskop]] di Eropah kemudiannya,<ref>O. S. Marshall (1950). "Alhazen and the Telescope", ''Astronomical Society of the Pacific Leaflets'' '''6''', pp. 4-11.</ref> perkembangan [[astrolab]] sejagat,<ref>{{cite book |last=Krebs |first=Robert E. |title=Groundbreaking Scientific Experiments, Inventions, and Discoveries of the Middle Ages and the Renaissance |year=2004 |publisher=Greenwood Press |isbn=0-3133-2433-6 |pages=196}}</ref> ciptaan banyak peralatan astronomi yang lain, sambungan siasatan terhadap pergerakan planet, penemuan [[Ja'far Muhammad ibn Mūsā ibn Shākir]] bahawa [[jasad samawi]] dan [[sfera cakerawala]] adalah terikat pada [[hukum fizik]] yang sama dengan [[bumi]],<ref name=Saliba>[[George Saliba]] (1994). "Early Arabic Critique of Ptolemaic Cosmology: A Ninth-Century Text on the Motion of the Celestial Spheres", ''Journal for the History of Astronomy'' '''25''', p. 115-141 [116].</ref> [[ujikaji]] lanjut yang pertama berkaitan fenomena astronomi dan perbezaan [[semantik]] yang pertama antara astronomi dan astrologi oleh [[al-Biruni]],<ref name = "Isis-55"/> penggunaan pencerapan [[empirik]] yang tepat dan teknik-teknik ujikaji,<ref>Toby Huff, ''The Rise of Early Modern Science'', p. 326. [[Cambridge University Press]], ISBN 0-521-52994-8.</ref> penemuan Ibn al-Haitsam bahawa [[sfera cakerawala]] adalah tidak bersifat[[pepejal]] dan bahawa langit adalah kurang tumpat berbanding udara,<ref>Edward Rosen (1985), "The Dissolution of the Solid Celestial Spheres", ''Journal of the History of Ideas'' '''46''' (1), p. 13-31 [19-20, 21].</ref> pemisahan [[falsafah tabi'i]] daripada astronomi oleh Ibn al-Haitsam<ref>Roshdi Rashed (2007). "The Celestial Kinematics of Ibn al-Haytham", ''Arabic Sciences and Philosophy'' '''17''', p. 7-55. [[Cambridge University Press]].</ref> dan al-Qushji,<ref name=Ragep/> penolakan terhadap model Ptolemy berdasarkan empirik berbanding [[falsafah]] oleh Ibn al-Shatir,<ref name=Saliba-1994/> dan bukti [[cerapan]] empirik yang pertama mengenai [[putaran bumi]] oleh al-Tusi and al-Qushji.<ref name=Ragep>F. Jamil Ragep (2001), "Tusi and Copernicus: The Earth's Motion in Context", ''Science in Context'' '''14''' (1-2), p. 145–163. [[Cambridge University Press]].</ref> Beberapa ahli astronomi Muslim juga membincangkan kemungkinan model [[heliosentrisme]] dengan orbit [[elips|elipsis]],<ref>Seyyed [[Hossein Nasr]] (1964), ''An Introduction to Islamic Cosmological Doctrines,'' (Cambridge: Belknap Press of the Harvard University Press), p. 135-136</ref> seperti [[Ja'far ibn Muhammad Abu Ma'shar al-Balkhi]], [[Ibn al-Haitham]], [[al-Biruni]], [[al-Sijzi]], 'Umar al-Katibi al-[[Qazwini]], dan [[Qutb al-Din al-Shirazi]].<ref>A. Baker and L. Chapter (2002), "Part 4: The Sciences". In M. M. Sharif, "A History of Muslim Philosophy", ''Philosophia Islamica''.</ref>

=== Kimia ===
{{main|Alkimia dan kimia dalam Islam}}
{{see|Reka cipta dalam dunia Islam}}
[[Fail:Jabir ibn Hayyan.jpg|thumb|right|[[Geber|Jabir ibn Hayyan]] (Geber) adalah seorang [[polymath]] yang dianggap seorang peneroka [[kimia]] dan [[minyak wangi]].]]

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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}}

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