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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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(contracted; show full)glihatan dwimata]].<ref name=Khaleefa/> [[Al-Biruni]] juga merupakan perintis [[psikologi ujikaji]], kerana beliau orang pertama yang menggambarkan konsep [[masa tindakbalas]] secara [[empirik]].<ref>[[Muhammad Iqbal]], ''[[The Reconstruction of Religious Thought in Islam]]'', "The Spirit of Muslim Culture" ([[cf.]] [http://www.allamaiqbal.com/works/prose/english/reconstruction] and [http://www.witness-pioneer.org/vil/Books/MI_RRTI/chapter_05.htm])</ref>

== 
Historiography of Islamic science ==
{{see also|Islam and science|Historiography of early Islam|Early Muslim sociology}}

The history of science in the Islamic world, like all history, is filled with questions of interpretation. Historians of science generally consider that the study of Islamic science, like all history, must be seen within the particular circumstances of time and place.  [[A. I. Sabra]] opened a recent overview of Arabic science by noting, "I trust no one would wish to contest the proposition that all of history is local history ... and the history of science is no exception."<ref>A. I. Sabra, Situating Arab Science: Locality versus Essence," ''Isis'', 87(1996):654-70; reprinted in Michael H. Shank, ed., The Scientific Enterprise in Antiquity and the Middle Ages," (Chicago: Univ. of Chicago Pr., 2000), pp. 215-231.</ref>

Some scholars avoid such local historical approaches and seek to identify essential relations between [[Islam and science]] that apply at all times and places. The [[Pakistan]]i physicist, [[Pervez Hoodbhoy]], portrayed "religious fanaticism to be the dominant relation of religion and science in Islam". Sociologist Toby Huff claimed that Islam lacked the "rationalist view of man and nature" that became dominant in Europe. The Persian philosopher and historian of science, Seyyed [[Hossein Nasr]] saw a more positive connection in "an Islamic science that was spiritual and antisecular" which "point[ed] the way to a new 'Islamic science' that would avoid the dehumanizing and despiritualizing mistakes of Western science."<ref>F. Jamil Ragep, "Freeing Astronomy from Philosophy: An Aspect of Islamic Influence on Science," ''Osiris'', topical issue on ''Science in Theistic Contexts: Cognitive Dimensions'', n.s. 16(2001):49-50, note 3</ref><ref>{{citation|last=Nasr|first=Seyyed Hossein|author-link=Hossein Nasr|chapter=The Principles of Islam|title=Science and Civilization in Islam|year=1968|publisher=[[Harvard University Press]]|url=http://www.fordham.edu/halsall/med/nasr.html|accessdate=2008-02-03}}</ref> 

Nasr identified a distinctly Muslim approach to science, flowing from Islamic monotheism and the related theological prohibition against portraying graven images. In science, this is reflected in a philosophical disinterest in describing individual material objects, their properties and characteristics and instead a concern with the ideal, the Platonic form, which exists in matter as an expression of the will of the Creator. Thus one can "see why mathematics was to make such a strong appeal to the Muslim: its abstract nature furnished the bridge that Muslims were seeking between multiplicity and unity."<ref>[http://www.fordham.edu/halsall/med/nasr.html Seyyed Hossein Nasr, ''Science and Civilization in Islam''.]</ref>

Some historians of science, however, question the value of drawing boundaries that label the sciences, and the scientists who practice them, in specific cultural, civilizational, or linguistic terms. Consider the case of [[Nasir al-Din Tusi]] (1201–1274), who invented his mathematical theorem, the [[Tusi-couple|Tusi Couple]], while he was director of [[Maragheh]] observatory. Tusi's patron and founder of the observatory was the non-Muslim [[Mongol]] conqueror of Baghdad, [[Hulagu Khan]]. The Tusi-couple "was first encountered in an Arabic text, written by a man who spoke Persian at home, and used that theorem, like many other astronomers who followed him and were all working in the "Arabic/Islamic" world, in order to reform classical Greek astronomy, and then have his theorem in turn be translated into Byzantine Greek towards the beginning of the fourteenth century, only to be used later by Copernicus and others in Latin texts of Renaissance EuropPensejarahan Sains Islam ==
{{see also|Islam dan sains|Pensejarahan Islam terawal|Sosiologi Muslim terawal}}

Sejarah sains di dunia Islam, seperti semua sejarah, dipenuhi dengan persoalan pentafsiran. Sejarawan sains secara umumnya menganggap kajian sains Islam, seperti semua sejarah, semestinya dilihat dalam keadaan masa dan tempat tertentu.  [[A. I. Sabra]] membuka gambaran keseluruhan mutakhir mengenai sains Arab dengan menyatakan, "Saya percaya tiada seorang pun akan ingin mencabar kenyataan bahawa semua sejarah adalah sejarah tempatan ... dan sejarah sains tidak terkecuali."<ref>A. I. Sabra, Situating Arab Science: Locality versus Essence," ''Isis'', 87(1996):654-70; reprinted in Michael H. Shank, ed., The Scientific Enterprise in Antiquity and the Middle Ages," (Chicago: Univ. of Chicago Pr., 2000), pp. 215-231.</ref>

Sesetengah cendekiawan mengelak pendekatan sejarah tempatan sebegitu dan berusaha mengenalpasti hubungan asas antara [[Islam dan sains]] yang terpakai pada semua masa dan tempat. Ahli fizik [[Pakistan]], [[Pervez Hoodbhoy]], menggambarkan "kefanatikan keagamaan menjadi hubungan dominan agama dan sains dalam Islam". Ahli sosiologi Toby Huff mendakwa bahawa Islam kekurangan "pandangan rasionalis mengenai manusia dan alam semulajadi" yang menjadi dominan di Eropah. Ahli falsafah dan sejarawan sains [[Iran]], Seyyed [[Hossein Nasr]] melihat hubungan yang lebih positif dalam "sains Islam yang bersifat spiritual dan antisekular" yang "menunjukkan jalan kepada 'sains Islam' yang baru yang mengelakkan kesilapan sains Barat yang menyahmanusiakan dan menyahspiritual."<ref>F. Jamil Ragep, "Freeing Astronomy from Philosophy: An Aspect of Islamic Influence on Science," ''Osiris'', topical issue on ''Science in Theistic Contexts: Cognitive Dimensions'', n.s. 16(2001):49-50, note 3</ref><ref>{{citation|last=Nasr|first=Seyyed Hossein|author-link=Hossein Nasr|chapter=The Principles of Islam|title=Science and Civilization in Islam|year=1968|publisher=[[Harvard University Press]]|url=http://www.fordham.edu/halsall/med/nasr.html|accessdate=2008-02-03}}</ref> 

Nasr mengenalpasti satu pendekatan yang jelas Muslim terhadap sains, yang mengalir dari ketauhidan Islam dan larangan agama yang berkaitan terhadap penggambaran imej terukir. Dalam sains, ini terpantul dalam ketidak minatan falsafah dalam menggambarkan objek material tersendiri, sifat-sifat dan ciri-cirinya, dan sebaliknya urusan dengan ideal, bentuk Plato yang wujud di dalam jirim sebagai ungkapan kehendak Maha Pencipta. Oleh itu, seseorang dapat "melihat mengapa matematik begitu kuat menarik hati orang Islam: sifat abstraknya melengkapi jambatan yang dicari orang Islam antara kepelbagaian dan kesatuan."<ref>[http://www.fordham.edu/halsall/med/nasr.html Seyyed Hossein Nasr, ''Science and Civilization in Islam''.]</ref>

Bagaimana pun, sebahagian sejarawan sains mempersoalkan nilai sempadan yang terlukis yang melabelkan sains, dan ahli sains yang mengamalkannya, dengan istilah budaya, tamadun atau bahasa tertentu. Pertimbangkan kes [[Nasir al-Din Tusi]] (1201–1274), yang mencipta teorem matematiknya, [[Ganding Tusi]], ketika beliau adalah pengarah balai cerap [[Maragheh]]. Penaung al-Tusi dan pengasas balai cerap itu ialah penakluk Baghdad berbangsa [[Mongol]] yang bukan Islam, [[Hulagu Khan]]. Ganding Tusi "pertama kali ditemui di dalam teks berbahasa Arab, yang ditulis oleh seorang lelaki yang bertutur dalam bahasa Parsi di rumah, dan menggunakan teorem itu, seperti ahli falak lain yang mengikuti beliau dan semuanya bekerja di dunia "Arab/Islam", untuk memperbaharui astronomi Yunani klasik, dan kemudian teoremnya diterjemahkan pula ke bahasa Yunani Bizantin menjelang permulaan kurun ke-14, hanya untuk digunakan kemudian oleh Copernicus dan lain-lain di dalam teks-teks Latin di Eropah pada masa Renaissance."<ref>[[George Saliba]] (1999). [http://www.columbia.edu/%7Egas1/project/visions/case1/sci.1.html Whose Science is Arabic Science in Renaissance Europe?]</ref>

== Lihat pula ==
*[[Garis masa sains dan teknologi Islam]]
*[[Senarai ahli sains Islam]]
**[[Senarai ahli sains dan sarjana Arab]]
**[[Senarai ahli sains dan sarjana Iran]]
**[[Senarai ahli falsafah dan ahli sains Turki]]
(contracted; show full)
*[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]]