True Left
History => Ancient World => Topic started by: guest5 on January 26, 2021, 07:56:20 pm
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Western Progressivism in the Islamic Caliphate was not made by Muslims, but by ancient Jewish and Christian intellectuals who lived in the Muslim World. Therefore, the Golden Age was not part of Islamic element
The “Islamic scholars” who translated “ancient Greece’s natural philosophy” were a curious group of Muslims, since all or almost all of the translators from Greek to Arabic were Christians or Jews, as were the translators from Arabic to Latin. Consider the astonishing statement of Bernard Lewis in The Muslim Discovery of Europe:
We know of no Muslim scholar or man of letters before the eighteenth century who sought to learn a western language, still less of any attempt to produce grammars, dictionaries, or other language tools. Translations are few and far between. Those that are known are works chosen for practical purposes [philosophy being considered a practical discipline] and the translations are made by converts [who knew western languages before conversion] or non-Muslims.
According to Franz Rosenthal in The Classical Heritage in Islam,
“Almost all of the translators [from Greek into Syriac or Hebrew or from Greek, Syriac, or Hebrew into Arabic] were Christians.”
One possible exception is Masarjawaih, who may have been a Jew. Another is Thabit b. Qurrah (ca. 834-901 A.D.), a “heathen” Sabian from Harran.
Similarly, “Aristoteles latinus” by Bernard Dod, a chapter of The Cambridge History of Later Medieval Philosophy, provides a comprehensive list of medieval translations of Aristotle from Arabic into Latin, none by Islamic scholars—unless by “Islamic” one means “Christian or Jewish.”
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Were not Avicenna and Averroes great? Great they were, and philosophers too, but not exactly Islamic ones.
Islamic philosophy is a misnomer; at least, what we in the West think of as Islamic philosophy is. It is not Islamic in the sense of being rooted in Islam or even in the weaker sense of being melded to it. It is based rather on those vaunted translations from Greek and has a higher allegiance to Neoplatonism than to Islam. It considered philosophy the highest expression of truth, available only to the wisest, and Islam a lower expression suitable for the masses. It believed that the Koran is temporal, not eternal, and that God knows only universals, not particulars. In short, it was in opposition to what we and most Muslims think of as Islam.
In A History of Islamic Societies (Cambridge University Press, 2002), Ira M. Lapidus, Professor Emeritus at Berkeley, a mild and genial apologist for Islam, admits that
[Islamic] philosophers did not truly reconcile Greek thought to Islam; rather, they tried to rationalize their acceptance of Greek philosophy in terms of Islam. Their metaphysical and religious mentality was based on Greek opinions rather than Quranic tradition. Philosophy, they thought, was a higher vision, superior to the revealed but inferior version of truth known as Islam.
They were “remote from the mainstream of Islamic religious and cultural trends.”
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To elevate Islam, Maziak even caricatures medieval Christianity. in Science of medieval Christianity: Avicenna
“introduced medieval Europe to the principles of logic and their use to gain knowledge and understanding of the universe”;
and Averroes
“reintroduced to medieval Europe the Aristotelian approach to studying nature by observation and reasoning.”
The caption of a picture of Avicenna in the article in Science says that he helped bring about the Renaissance by
“advocating the use of reason and logic as the way to gain knowledge.”
If this means that Avicenna believed that reason and logic were the way to gain knowledge, he was not a Muslim. If he believed that they were a way to knowledge, with whom was he arguing?
Source :
Posted on August 1, 2005 Hyping Islam’s Role in the History Of Science by Jonathan David Carson, American Thinker, July 29
https://www.amren.com/news/2005/08/hyping_islams_r/
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Root of Iran's Racial Discrimination during the Ancient Time
The answer is obvious :
Rotten culture of Eurocentrism
Among the sources surveyed here, Nizami is unique in crediting Alexander the Great with "inventing" slavery by branding the Ethiopians as slaves. The episode in Sharafnamah details the war between Alexander (here a follower of the monotheistic Faith of Abraham) and heathen blacks composed of Ethiopians, Nubians, and the Zanj. Having defeated the black host, Alexander brands the Ethiopians as slaves and massacres the rest.51
One episode near the conclusion of Darahnamah especially reflects the Iranian feeling of superiority over blacks. "Alexander in the Country of Egypt and the Land of Maghrib" contains a battle against the uncivilized (vahshi) Zanj, who are mystified by the bows and arrows Alexander's men use. Having suffered some casualties, the Zanj retreat. "We saw a short stick with an iron point," they complain to their king, "which they would suddenly throw at us and it would, without leave, enter our bodies and at once kill us." The king examines one of the arrows and failing to throw it more than a few yards concludes that the invaders work the arrows through sorcery (II, 565). The king is taken captive and brought before Alexander:
Alexander looked and saw a man large-limbed and black, wearing red breeches, iron bracelets, a golden torque around his neck, and ankle-rings like a camel's .... (II, 566)
"He resembles anything but a king," Alexander says contemptuously, concluding that the man is destitute--why else would he go about naked? Learning that the king is very rich, Alexander demands a huge war tribute. The black king removes his ankle-rings and places them before Alexander, as guarantee that he will return with the booty. "That is some guarantee!" Alexander laughs. "Unless I wear these ankle-rings no one will call me king or will obey me," the king explains (II, 567-68). The king is further ridiculed when he reappears later and jumps up and down before Alexander "as children jump." Not recognizing him, Alexander takes him for a mad man or a clown, until he is told "that man is the king, and he has never honored anyone to the degree that he has been honoring you" (II, 568).
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While histories and travels report that the Zanj eat each other, most literary sources picture them eating white people. Cannibalism is not mentioned in Firdawsi's Habash episode (c. 1010). About 200 years after Firdawsi, however, cannibalism becomes a prominent vice in Nizami's blacks in Sharafnamah (1191). Here an army of Nubians, Ethiopians, and the Zanj attack the Egyptians, who ask Alexander to come to their rescue. The Zanj chief, who kills Alexander's messenger and drinks his blood (p. 102), rules an army of "man eaters and man tormentors," "vipers who injure mankind." "The Zanj are not human, but verily the devil [ahriman]" (p. 105). Heathens as well as cannibals, the blacks suffer defeat at the hand of Alexander, "The Defender of the Faith" (p. 96). Alexander massacres the black host, except for the Ethiopians, whom he brands as slaves (pp. 131-32).
Battle against the infidel cannibal Zanj is prominent also in Darabnamah, in the protagonists' adventures in the Sea of Oman and its coastal areas (I, 63-145; II, 253-73), in Zangbar and its nearby islands (II, 400-44), and in Egypt and the Land of Maghreb, i.e., Morocco (II, 554-69). As in Nizami, the protagonists are believers (Alexander is a Muslim here), enjoy God's protection, and achieve victory through divine intervention (e.g., I, 113; II, 270). When the Zanj devour some 2,000 of Alexander's men, he continues to press his men on, "for we are in the right and they in the wrong" (II, 256). When victory is won, God, not man, is credited with the achievement (II., 259). The Zanj, who refuse to accept Islam, are put to the sword (II, 271ff.). In another episode, the Zanj pretend to accept Islam and are massacred when this falsehood is discovered. Alexander views their dead bodies and offers many thanks to God (II, 412).
In Iskandarnamah, the war against the Zanj begins when Alexander goes to the rescue of a devout pious people who owe an annual tribute of 1,000 men to the cannibal Zanj, who eat the men. A Muslim in this romance also, Alexander fights the Zanj, bearing an amulet containing the names of God. The war against the formidable Zanj is long and hard (321-44, 420-96, 512-50, 566-68, 588-89, 668-71, 684-93, 697-700, 739-40). God gives Alexander encouragement and even tactical advice through dreams and through an angel. "[The Zanj] are all enemies of God, and mankind is tortured by them. Killing them is considered penance for sins," the angel tells Alexander (p. 337. See also p. 512). It is God's will that the world be rid of them and their progeny.
In addition to being accused of eating whites, in the literary sources blacks are also charged with kidnapping whites. In Iskandarnamah, black men abduct white princesse or maidens (pp. 340-44 and 415-17) either for themselves, or for their king's harem.
Source :
Minoo Southgate. (1984). The Negative Images of Blacks in Some Medieval Iranian Writings. Iranian Studies, 17(1), 3–36. http://www.jstor.org/stable/4310424
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Hence:
Aristotle, who wrote that “it is clear that there are certain people who are free and certain who are slaves by nature, and it is both to their advantage, and just, for them to be slaves.”
To be more precise, however, we would add a category of people who are naturally inclined to enslave others. Aristotle himself would belong in this category. Our position is that this category must be prohibited from reproducing first.
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But are you saying that they had these views because of contact with Western ideas.? If so, you should at least include the part of the enemy article which mentions Aristotle:
Ibn Khaldun also wrote: “Therefore, the Negro nations are, as a rule, submissive to slavery, because Negroes have little that is human and have attributes that are quite similar to those of dumb animals.” Khaldun could have been quoting Aristotle, who wrote that “it is clear that there are certain people who are free and certain who are slaves by nature, and it is both to their advantage, and just, for them to be slaves.” Aristotle also likened slaves to animals, calling the ox the poor man’s slave.
But wait, as Aryanists, don't we agree with the part in bold? The only difference is that we would say this necessitates those individuals to be prohibited from reproducing, unlike Aristotle who would justify their enslavement and hence not seek to prevent their reproduction (sustainable evil).
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I agree. The "Golden Age" (by which we mean the study of and development upon Greek writings) alone cannot be attributed to Turanian blood. It is merely the consequence of an advanced literate society (Persia) gaining access to knowledge that they previously did not have. I would even go so far as to say it is not bad in and of itself. The specific types of developments that are made (i.e. Aristotelian) are what matters.
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Possibly, but I would more narrowly attribute Avicenna's Aristotelianism to Turanian blood:
Avicenna was attempting to "re-Aristotelianise" Muslim philosophy in its entirety, unlike his predecessors, who accepted the conflation of Platonic, Aristotelian, Neo- and Middle-Platonic
If you want to bolster your claim, it would be better to compare Persia with less Turanized countries in the same period which also had access to classical Greek writings but which did not develop on them. But even then it would remain tenuous as there can be so many other possible reasons for why something did not happen.
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Would you say that the scientific achievements of the "Muslims" in the so-called "Golden Age" could be attributed to Turanian blood?
Take, for example, Ibn Sina, "Muslim" Aristotelian scientist:
https://en.wikipedia.org/wiki/Avicenna#Early_life_and_education
Avicenna was born in c. 980 in the village of Afshana in Transoxiana to a family of Persian ancestry.[23] The village was near the Samanid capital of Bukhara, which was his mother's hometown.[24] His father Abd Allah was a native of the city of Balkh in Tukharistan.[25] An official of the Samanid bureaucracy, he had served as the governor of a village of the royal estate of Harmaytan (near Bukhara) during the reign of Nuh II (r. 976–997).[25] Avicenna also had a younger brother. A few years later, the family settled in Bukhara, a center of learning, which attracted many scholars. It was there that Avicenna was educated, which early on was seemingly administered by his father.[26][27][28] Although both Avicenna's father and brother had converted to Ismailism, he himself did not follow the faith.[29][30] He was instead an adherent of the Sunni Hanafi school, which was also followed by the Samanids.[31]
https://en.wikipedia.org/wiki/Transoxiana
Transoxiana or Transoxania ("Land beyond the Oxus") is the Latin name for a region and civilization located in lower Central Asia roughly corresponding to modern-day eastern Uzbekistan, western Tajikistan, parts of southern Kazakhstan, parts of Turkmenistan and southern Kyrgyzstan. Geographically, it is the region between the rivers Amu Darya to its south and the Syr Darya to its north.[1]
Historically known in Persian as Farā-rūd (Persian: فرارود, [fæɾɒːˈɾuːd̪] – 'beyond the [Amu] river'), Faro-rüd (Tajik: Фарорӯд), and Varaz-rüd (Tajik: Варазрӯд), the area had been known to the ancient Iranians as Turan, a term used in the Persian national epic Shahnameh.[2] The corresponding Chinese term for the region is Hezhong (Chinese: 河中地区 - land between rivers (Amu and Syr) ). The Arabic term Mā Warāʾ an-Nahr (Arabic: ما وراء النهر, [ˈmaː waˈraːʔ anˈnahr], which means "what is beyond the [Jayhūn] river") passed into Persian literary usage and stayed on until post-Mongol times.[3]
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But are you saying that they had these views because of contact with Western ideas.? If so, you should at least include the part of the enemy article which mentions Aristotle:
Ibn Khaldun also wrote: “Therefore, the Negro nations are, as a rule, submissive to slavery, because Negroes have little that is human and have attributes that are quite similar to those of dumb animals.” Khaldun could have been quoting Aristotle, who wrote that “it is clear that there are certain people who are free and certain who are slaves by nature, and it is both to their advantage, and just, for them to be slaves.” Aristotle also likened slaves to animals, calling the ox the poor man’s slave.
Wikipedia is even better on this:
https://en.wikipedia.org/wiki/Medieval_Arab_attitudes_to_Black_people
Attitudes of medieval Arabs to Black people varied over time and individual attitude, but tended to be negative. Though the Qur'an expresses no racial prejudice, ethnocentric prejudice towards black people is widely evident among medieval Arabs, for a variety of reasons:[1] Arabs' extensive conquests and slave trade; the influence of Aristotelian ideas regarding slavery, which some Muslim philosophers directed towards Zanj;[2] and the influence of Judeo-Christian ideas regarding divisions among humankind.[3]
We should also contrast these later attitudes with earlier (pre-Aristotelian/Judaic) attitudes:
ḥadīth attributed to Aksum a supportive role for early Muslims, which later encouraged a body of pro-Ethiopian Muslim literature.[7]
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Eurocentrist Westernized Medieval Arab
The Arabs and Persians were therefore familiar with blacks, and in some cases wrote about them at length. Their descriptions were almost always negative and many middle-Easterners continue to have a low opinion of blacks, who are not generally welcome as immigrants.
The American scholar Minoo Southgate has summarized, in her own words, the characteristics of blacks most commonly recorded by mid-Eastern writers: “In both Arab and Persian Islamic writings, blacks are accused of being stupid, untruthful, vicious, cowardly, sexually unbridled, ugly and distorted, excessively merry, and easily affected by food and drink.” She also quotes a number of sources directly.
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Persians who observed blacks reached similar conclusions. The geographer al-Qazwini (1203 – 1283) asserted that blacks are characterized by “weakness of intelligence,” and Hudud al-Alam (c. 982 AD) wrote that “as regards southern countries, all their inhabitants are black on account of the heat of their climate . . . Most of them go naked. . . . They are people distant from the standards of humanity . . . Their nature is that of wild animals.”
The Persian scholar Abu Rayhan al-Biruni did not comment on the intelligence of blacks but wrote (c.1030 AD) of what he considered their primitive nature: “[T]he Zanj [blacks] are so uncivilized that they have no notion of a natural death. If a man dies a natural death, they think he was poisoned. Every death is suspicious with them, if a man has not been killed by a weapon.”
Maqdisi (fl. 966 AD) asserted of blacks that “there is no marriage among them; the child does not know his father, and they eat people.” Some three centuries later, the Persian scholar Nasir al-Din Tusi (1201-1274) concluded that the human races had different levels of intellectual development and that East African blacks were at the lowest level: “If all types of men are taken, and one placed after another, the Negro from Zanzibar does not differ from an animal in anything except the fact that his hands have been lifted from the earth . . . Many have seen that the ape is more capable of being trained than the Negro, and is more intelligent.”
Source :
https://www.amren.com/archives/back-issues/may-2011/#article2
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Result of
Islamic "Golden Age"
Whether or not Al-Mas’udi quotes a real Galenic text, his history is transparently implicated in racist politics: he makes explicit reference in the passage being discussed to the “Zanj” people, who were African slaves under Islamic rule and whose revolt against that rule Al-Mas’udi discusses in his work. Al-Mas’udi’s insistence on the intellectual inferiority of Africans should be seen as a contribution to perpetuating that slavery, just as such claims were used by Europeans and Americans to justify slavery in the 18th century. It is chilling to note the similarity between the description of Africans that Al-Mas’udi attributes to Galen and the harmful racial stereotypes that persist to this day: “kinky hair, thin eyebrows, broad noses, thick lips, sharp teeth, malodorous skin, dark pupils, clefty hands and feet, elongated penises, and excessive merriment.” These physical stereotypes were popularized by blackface minstrelsy, which made these physical characteristics evidence for the moral and cultural inferiority of African Americans.
Traditional admiration for Aristotle, Hippocrates, and other ancient writers has served as the basis for many forms of hatred and oppression. The same may be said for Al-Mas’udi, whose already significant influence has, at times, been further augmented by a Classical parallel by which he is sometimes called “The Herodotus of the Arabs.” According to the scholar Akbar Muhammad, however, one of Al-Mas’udi’s successors, Ibn-Khaldun (14th century), “reprimands al-Mas’udi for apparently accepting Galen’s conclusion that ‘the levity, excitability, and emotionalism’ of [Africans] were caused by their alleged weakness of mind;” Ibn-Khaldun called Galen’s claim “an inconclusive and unproven statement.” We would do well to imitate this skepticism.
https://pharos.vassarspaces.net/2018/10/05/ancient-greek-doctor-galen-cited-to-authorize-racist-iq-data/
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https://www.youtube.com/watch?v=gCrOfNx63nM
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Islamic Golden Age - Philosophy and Humanities
https://www.youtube.com/watch?v=9M5wyH4kNZE
(Minute 16 : 05 until 16 : 12)
It's tough to conceive of western civilization without the contributions of the Muslim philosophers of the Islamic Golden Age.
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This part:
Under the rule of Bedouins, their subjects live as in a state of anarchy, without law. Anarchy destroys mankind and ruins civilization, since, as we have stated, the existence of royal authority is a natural quality of man. It alone guarantees their existence and social organization
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It is noteworthy how civilization always collapsed in places the Bedouins took over and conquered, and how such settlements were depopulated and laid in ruin. The Yemen where Bedouins live is in ruins, except for a few cities. Persian civilization in the Arab ‘Irâq is likewise completely ruined. The same applies to contemporary Syria. Formerly, the whole region between the Sudan and the Mediterranean was settled. This is attested to by the relics of civilization there, such as monuments, architectural sculpture, and the visible remains of villages and hamlets
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We have said before that desert civilization is inferior to urban civilization, because not all the necessities of civilization are to be found among the people of the desert. They do have some agriculture at home but do not possess the materials that belong to it, most of which (depend on) crafts. They do not have any carpenters, tailors, blacksmiths, or others (who) would provide them with the necessities required for making a living in agriculture and other things.
Likewise, they do not have (coined) money. They have the equivalent of it in harvested grain, in animals, and in animal products such as milk, wool, (camel’s) hair, and hides, which the urban population needs and pays the Bedouins money for. However, while (the Bedouins) need the cities for their necessities of life, the urban population needs (the Bedouins) for conveniences and luxuries. Thus, as long as they live in the desert and have not acquired royal authority and control of the cities, the Bedouins need the inhabitants (of the latter). They must be active in behalf of their interests and obey them whenever (the cities) ask and demand obedience from them.
is Mohammedan:
http://aryanism.net/wp-content/uploads/bedouinism.jpg
(Anti-Bedouinism is a minor aspect of anti-Turanism. Obviously desert herding (involving less numerous herds) exerts much weaker selective pressure for Turanian traits than steppe herding, but it is reasonable to expect that the selective pressure is still broadly in the same direction.)
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Ibn Khaldun's Empirical Theory was Contrary to Islamic Teachings
It teaches scientific racialism rather than racial unification. He closer to Aristotle rather than Prophet Mohammad
If don't have time to read all the quoted contents, just read the sentences which given in bold and red color
Last Edited on 4/22/2023
The inhabitants of the zones that are far from temperate, such as the first, second, sixth, and seventh zones, are also farther removed from being temperate in all their conditions. Their buildings are of clay and reeds. Their foodstuffs are durra and herbs. Their clothing is the leaves of trees, which they sew together to cover themselves, or animal skins. Most of them go naked. The fruits and seasonings of their countries are strange and inclined to be intemperate. In their business dealings, they do not use the two noble metals, but copper, iron, or skins, upon which they set a value for the purpose of business dealings. Their qualities of character, moreover, are close to those of dumb animals. It has even been reported that most of the Negroes of the first zone dwell in caves and thickets, eat herbs, live in savage isolation and do not congregate, and eat each other. The same applies to the Slavs. The reason for this is that their remoteness from being temperate produces in them a disposition and character similar to those of the dumb animals, and they become correspondingly remote from humanity.
(Page 120)
The inhabitants of the middle zones are temperate in their physique and character and in their ways of life. They have all the natural conditions necessary for a civilized life, such as ways of making a living, dwellings, crafts, sciences, political leadership, and royal authority. They thus have had prophecy, religious groups, dynasties, religious laws, sciences, countries, cities, buildings, horticulture, splendid crafts, and everything else that is temperate.
Now, among the inhabitants of these zones about whom we have historical information are, for instance, the Arabs, the Byzantines (Rum), the Persians, the Israelites, the Greeks, the Indians, and the Chinese. When genealogists noted differences between these nations, their distinguishing marks and characteristics, they considered these to be due to their different descents. They declared all the Negro inhabitants of the south to be descendants of Ham. They had misgivings about their colour and therefore undertook to report the aforementioned silly story. They declared all or most of the inhabitants of the north to be the descendants of Japheth, and they declared most of the temperate nations, who inhabit the central regions, who cultivate the sciences and crafts, and who possess religious groups and religious laws as well as political leadership and royal authority, to be the descendants of Shem. Even if the genealogical construction were correct, it would be the result of mere guesswork, not of cogent, logical argumentation
(Page 123)
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We have seen that Negroes are in general characterized by levity, excitability, and great emotionalism. They are found eager to dance whenever they hear a melody. They are everywhere described as stupid. The real reason for these opinions is that, as has been shown by philosophers in the proper place, joy and gladness are due to expansion and diffusion of the animal spirit. Sadness is due to the opposite, namely, contraction and concentration of the animal spirit. It has been shown that heat expands and rarefies air and vapours and increases their quantity. A drunken person experiences inexpressible joy and gladness, because the vapour of the spirit in his heart is pervaded by natural heat, which the power of the wine generates in his spirit. The spirit, as a result, expands, and there is joy. Likewise, when those who enjoy a hot bath inhale the air of the bath, so that the heat of the air enters their spirits and makes them hot, they are found to experience joy. It often happens that they start singing, as singing has its origin in gladness.
Now, Negroes live in the hot zone. Heat dominates their temperament and formation. Therefore, they have in their spirits an amount of heat corresponding to that in their bodies and that of the zone in which they live. In comparison with the spirits of the inhabitants of the fourth zone, theirs are hotter and, consequently, more expanded. As a result, they are more quickly moved to joy and gladness, and they are merrier. Excitability is the direct consequence.
(Page 125)
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...the Negro nations are, as a rule, submissive to slavery, because (Negroes) have little that is (essentially) human and possess attributes that are quite similar to those of dumb animals, as we have stated.
(Page 199)
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Under the rule of Bedouins, their subjects live as in a state of anarchy, without law. Anarchy destroys mankind and ruins civilization, since, as we have stated, the existence of royal authority is a natural quality of man. It alone guarantees their existence and social organization
(Page 201)
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It is noteworthy how civilization always collapsed in places the Bedouins took over and conquered, and how such settlements were depopulated and laid in ruin. The Yemen where Bedouins live is in ruins, except for a few cities. Persian civilization in the Arab ‘Irâq is likewise completely ruined. The same applies to contemporary Syria. Formerly, the whole region between the Sudan and the Mediterranean was settled. This is attested to by the relics of civilization there, such as monuments, architectural sculpture, and the visible remains of villages and hamlets
(Page 202)
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We have said before that desert civilization is inferior to urban civilization, because not all the necessities of civilization are to be found among the people of the desert. They do have some agriculture at home but do not possess the materials that belong to it, most of which (depend on) crafts. They do not have any carpenters, tailors, blacksmiths, or others (who) would provide them with the necessities required for making a living in agriculture and other things.
Likewise, they do not have (coined) money. They have the equivalent of it in harvested grain, in animals, and in animal products such as milk, wool, (camel’s) hair, and hides, which the urban population needs and pays the Bedouins money for. However, while (the Bedouins) need the cities for their necessities of life, the urban population needs (the Bedouins) for conveniences and luxuries. Thus, as long as they live in the desert and have not acquired royal authority and control of the cities, the Bedouins need the inhabitants (of the latter). They must be active in behalf of their interests and obey them whenever (the cities) ask and demand obedience from them. (Page 205) - Ibn Khaldun
Source :
1. Ibn Khaldun The Muqaddimah An Introduction to History Translated and Introduced by Franz Rosenthal Abriged and Edited by N.J. Dawood With a new introduction by Bruce B. Lawrence. BOLLINGEN SERIES PRINCETON UNIVERSITY PRESS PRINCETON AND OXFORD (2005 Edition). Page 120, 123, 125, 199, 201, 202, 205
https://ia903106.us.archive.org/22/items/etaoin/The%20Muqaddimah%20%E2%80%93%20An%20Introduction%20to%20History%20by%20Ibn%20Khaldun.pdf
2. The Muqaddimah, An Introduction to History by Ibn Khaldun, 1332-1406; Rosenthal, Franz, 1914- ed; Dawood, N. J., ed. [Princeton, N.J.] Princeton University Press (1969). Page 59, 61, 63, 117, 119, 122
https://archive.org/details/muqaddimahintrod00ibnk
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Excellent video! All those people deserve recognition and credit. Something to think about...the scientific method is actually "built in" to nature. Without the ability to detect/observe, make and remember a choice, and then later learn from a bad choice or repeat a good or better choice, nothing could propagate itself. Plants, animals and early humans have been doing these things since they started to exist (and yes, plants do "behave" by avoiding things that are harmful to them and being attracted to things that are good for their survival, like growing towards sunlight). The earliest humans had to observe what they were hunting, test different techniques, abandon those that didn't work and perfect those that did. Same thing a pack of wolves had to do to survive. Nature is "running experiments" all the time. In that sense, the "scientific method" is as old as nature itself. Thanks for the great video!
Therefore, empiricism is part of Yahweh rule
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The Dark Origins of the Scientific Method
500 years before the Scientific Revolution, the mathematician Al-Hassan Ibn al-Haytham spent hours in a dark room studying the light that filtered in. Not only did he revolutionize how we literally see the world, he pioneered the scientific method that is now the backbone of modern science.
https://www.youtube.com/watch?v=5cPzNmtoZDU
Comments:
Ibn haytham famous quote "The duty of the man who investigates the writings of scientists, if learning the truth is his goal, is to make himself an enemy of all that he reads, and ... attack it from every side. He should also suspect himself as he performs his critical examination of it, so that he may avoid falling into either prejudice or leniency."
I learned all of this back in 5th and 6th grade science class. Except change the scientist from Al-Haytham to the more Anglo, Newton. Thank you US education!
I've been spreading that peice of knowledge for years and little did scientists know of or acknowledge it. Very pleased with this video, keep up the good work 👌
Excellent video! All those people deserve recognition and credit. Something to think about...the scientific method is actually "built in" to nature. Without the ability to detect/observe, make and remember a choice, and then later learn from a bad choice or repeat a good or better choice, nothing could propagate itself. Plants, animals and early humans have been doing these things since they started to exist (and yes, plants do "behave" by avoiding things that are harmful to them and being attracted to things that are good for their survival, like growing towards sunlight). The earliest humans had to observe what they were hunting, test different techniques, abandon those that didn't work and perfect those that did. Same thing a pack of wolves had to do to survive. Nature is "running experiments" all the time. In that sense, the "scientific method" is as old as nature itself. Thanks for the great video!
Wolves are scavengers. Both plants and wolves teach human-beings that you do not need to murder other beings in-order to survive nature's "running experiment"...
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"That's capitalistic way of economy by nature"
No, capitalism is about making money from the money you already have.
once someone has owned an item, then other people cannot take that item but he must give something of equal value in return. Therefore, when people have earned income, then to obtain other needs and interests of life can be done by exchanging, in economic language it is called bartering or buying and selling
It would only be capitalism if "earned income" includes income from capital investments. So long as "earned income" is all income from labour, it is not capitalism, as no one will become richer than their total quantity of labour.
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Ibnu Khaldun Reviving Western's Capitalism, Aristotelian's Empiricism and Climate-Racialism. He also Pave the Way to the Rise of Communist Ideology
Ibn Khaldun, a Muslim philosopher in the 14th century, stated that by nature humans need something to eat. This is needed to equip himself in all circumstances and stages of his life from the first period of his growth to his old age. This statement is complemented by quotations from a number of verses contained in the Qur'an, including in surah al-Jatsiyah (45): 13 which states: "And He has subjected to you all that is in the heavens and on earth, (as a mercy) from Him” (Ibn Khaldun, 1986: 447).
Departing from the verse he quoted above, Ibn Khaldun argues that humans are given the power by God to exploit everything that exists on earth and this sky. Humans have a part of everything that exists in this world. Furthermore, emphasized by Ibn Khaldun, once someone has owned an item, then other people cannot take that item but he must give something of equal value in return. Therefore, when people have earned income, then to obtain other needs and interests of life can be done by exchanging, in economic language it is called bartering or buying and selling (Ibn Khaldun, 1986: 448)
The problem is, if the trade based on equal power all the time, there will be no socialism. That's capitalistic way of economy by nature
History of Islamic and Western World Thought by Ajat Sudrajat page 197 to 198
Ibn Khaldun's intellectual contribution to the development of Western thought traditions is also very significant. Through the monumental work Muqaddimah, Ibn Khaldun has contributed scientific methodology in the form of empirical theoretical studies in the field of social sciences. It is this Muslim scholar who should be recognized as the pioneer of empirical sociological studies, not Augustus Comte. In his methodology, Ibn Khaldun places great emphasis on empirical data, theoretical verification, hypothesis testing, and observational methods, all of which are basic principles in Western scientific research and the world in general.
According to Graundy, Ibn Khaldun has shown the influence of climate, geography and economic conditions on the lives of nations. Studying the structure and function of society starts from the division of labor, the role of social solidarity (ashobiyah) in the formation of the state and the destruction of power and proves that differences in the way of seeking life will affect the customs and thoughts of nations. Ibn Khaldun has also provided a theoretical formulation regarding the understanding of historical materialism that has been developed by Karl Marx and Friedrich Engels.
History of Islamic and Western World Thought by Ajat Sudrajat page 240 to 241
This case on Ibn Khaldun's contribution above is self-explanatory
Islamic Golden Age Eurocentrism and Self-Destruction
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The Famous Islamic Scholars and Philosophers during Caliphate Era were close to Westerners ideologically, not Islamic
... this philosophical thought began to be seen clearly, especially during the reign of the Abbasids. Interest in Greek thought began with the desire of Muslims at that time to study medicine or the Greek model of medicine, from that encounter it was then continued in other sciences, including philosophy. Attention to philosophy increased during the reign of Caliph Al-Makmun (813-833 AD), son of Harun al-Rashid. In his time, many scientists were sent to the Byzantine Empire to look for manuscripts which were then brought to Baghdad to be translated into Arabic. For the purposes of translation, al-Makmun founded Bait al-Hikmah in Baghdad. This institution was led by a Christian from Hirah named Hunain ibn Ishaq. He had been to Greece and studied Greek. Apart from mastering Arabic and Greek, Hunain also mastered Siriak (Siryani), which at that time was one of the scientific languages. The works translated into Arabic are Aristotle, Plato, and books on neo-Platonism.
History of Islamic and Western World Thought by Ajat Sudrajat page 55 and 56
Among the Muslim philosophers who have big names include:
1. Al-Kindi (801-866 AD)
The name Al-Kindi is the nisbat for the tribe from which he originated, namely Banu Indah. Banu Kindah is a tribe of Kindah descent which has long occupied the southern region of the Arabian Peninsula. Al-Kindi's full name is Abu Yusuf Ya'qub ibn Ishaq Ash-Shabbah ibn 'Imran ibn Ismail ibn Al-Asy'ats ibn Qays Al-Kindi. He was born in Kufa in 185 AH (801 AD). His father, Ishaq Ash-Shabbah, was governor of Kufa during the reign of Al-Mahdi and Harun al-Rashid from Bani Abbas. His father died a few years after Al-Kindi was born. Because he was the only Muslim philosopher of Arab descent, Al-Kindi was known as Failasuf Al-'Arab.
Al-Kindi's name rose after living in the palace during the reign of Al-Mu'tashim who replaced Al-Makmun in 218 H. (833 AD), because he was trusted to be the personal teacher of Al-Mu'tashim's son, namely Ahmad ibn Al -Mu'tasim. It was at this time that Al-Kindi had the opportunity to write his works, after during Al-Ma'mun's time he had translated Greek books into Arabic. As a philosopher who pioneered the meeting of Greek religion and philosophy, Al-Kindi received many challenges from religious experts. He was accused of belittling and fooling scholars who did not know Greek philosophy. Many slanders were accused of Al-Kindi, especially during the reign of Al-Mutawakkil. Finally Al-Kindi stepped aside from the palace's political turmoil and died in 292 H (866 AD) (Azhar Basyir, 1993:80-81)
...
2. Al-Farabi (872-950 AD)
Another great philosopher in Islam is Abu Nasr Muhammad ibn Muhammad ibn Tarkhan ibn Uzlagh al-Farabi. Al-Farabi was the son of a warlord from the Samani Dynasty (874-999 AD) who ruled in Transoxania and Persia. The name al-Farabi comes from the name of the place where he was born, namely Farab, Transaxonia ; was born in 872 AD, and is of Turkic descent.
As a youth he went to Baghdad, the center of science and philosophy, and he studied philosophy, logic, mathematics, metaphysics, ethics, political science, music, and other things. Al-Farabi had been a student of Bisyr ibn Yunus, one of the translators who assisted Hunain ibn Ishaq at Bait al-Hikmah. From Baghdad then he moved to Aleppo and lived in the Palace of Saif Al-Daulah of the Hamdani dynasty that ruled Syria. It was in this palace that he developed a lot of his thoughts, because this palace was a place for scientists to gather and meet. Among Muslim philosophers, al-Farabi is known as al-Mu'alim al-Tsani (Second Teacher); while the First Teacher (al-Mu'alim al-al-Awwal) was Aristotle.
History of Islamic and Western World Thought by Ajat Sudrajat page 60
How can the Islamic scholars in the past consider Greek western worldview as "philosophy" while not considering Mohammad's teachings philosophy too? Even they consider Aristotle were their main teacher?
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See also:
https://trueleft.createaforum.com/questions-debates/debate-with-the-liberals/msg15024/#msg15024
https://en.wikipedia.org/wiki/Aristotle#On_medieval_Judaism
Moses Maimonides (considered to be the foremost intellectual figure of medieval Judaism)[178] adopted Aristotelianism from the Islamic scholars and based his Guide for the Perplexed on it and that became the basis of Jewish scholastic philosophy. Maimonides also considered Aristotle to be the greatest philosopher that ever lived, and styled him as the "chief of the philosophers".[179][180][181] Also, in his letter to Samuel ibn Tibbon, Maimonides observes that there is no need for Samuel to study the writings of philosophers who preceded Aristotle because the works of the latter are "sufficient by themselves and [superior] to all that were written before them. His intellect, Aristotle's is the extreme limit of human intellect, apart from him upon whom the divine emanation has flowed forth to such an extent that they reach the level of prophecy, there being no level higher".[182]
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Ibn Rusyd, the Contributor to the Rise of Western Civilization and Horror of Aristotelianism, or Can be Called as Colonial Era
According to Ibrahim Madkour, as quoted by Fuad Mahbub Siraj (2012: 91), there are several reasons that raise Western attention to Ibn Rushd's thoughts.
1. Frederick II as a lover of science and philosophy, as well as the founder of the University of Naples, was very interested in Ibn Rushd's comments on Aristotle. He asked Ibn Rushd's comments on Aristotle's thoughts to be translated into Latin, which were then widely spread in Europe.
2. The Jews, adherents of Ibn Rushd's philosophy, attempted to translate Ibn Rushd's works into Hebrew and Latin. Then they acted as intermediaries between Ibn Rushd philosophy and Western (Christian) philosophy
3. Some philosophical researchers think that to understand Aristotle's philosophy, it is best to read the works of Ibn Rushd. Therefore, retranslating Ibn Rushd's works in the 16th is aimed at understanding Aristotle better than Ibn Rushd himself.
Ibn Rushd has a very large contribution to the development of philosophy and medicine in Europe. Some experts have even dubbed Ibn Rushd as the most superior representative of Arabic philosophy and the prince of science, because of his enormous influence on Europe in the Middle Ages and succeeded in planting the seeds of revival in Europe. Ibn Rushd's rational thoughts entered Europe via Spain which was seen as a bridge crossing Arab-Islamic culture to the West. His works were translated from Arabic into Hebrew by Jacob Anatoli, and from Hebrew into Latin by Jacob Mantino and Abraham de Balmes. Other works were translated directly from Arabic into Latin by Michael Scott (Fuad Mahbub Siraj, 2012: 92).
Ernest Renan, Isrel Welfens, and Oliver Leaman noted that Ibn Rushd's philosophy was influential among the Jews through the role of a Jewish philosopher named Moses Maimonides (Musa bin Maimun). For medieval Jewish scholars, Ibn Rushd was almost equal to Aristotle, because without Ibn Rushd, the best commentator on Aristotle, the Jews would not have known Aristotle.
History of Islamic and Western World Thought by Ajat Sudrajat page 238
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Early Muslim Expansion - Arab Conquest of Iran and Egypt
https://www.youtube.com/watch?v=baHT2nR5Wr4&list=TLPQMzEwNzIwMjG5xTTgkOalBQ&index=7
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Fascinating. Had not even thought of that.
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OLD CONTENT
Islamic Rennaissance?
https://en.wikipedia.org/wiki/Islamic_Golden_Age
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Firstly, the term "Renaissance" etymologically implies revival after a lapse. The appearance of the Jamia (which has yet to occur) could be accurately called an Islamic Renaissance. The study of Greek classics in Islamic countries cannot accurately be termed an Islamic Renaissance.
Secondly, even the term "Islamic Golden Age" is Eurocentric, and this article explains why:
medium.com/the-maple-leaf-ummah/the-islamic-golden-age-the-biggest-hoax-in-history-a2beaa8b10cc
Isn’t it an inspiring story? Once upon a time, the magical world of flying carpets and Bangal tigers and bedouin was experiencing something similar (but inferior) to the acme of all human thought: the Enlightenment.
Hard to imagine now, I know, but a long time ago the Arabs and Persians (and whatever else sort-of exists in those unknowable places) were acting almost civilized, almost European. So nearly European, in fact, that we can just go ahead and say they were fully European, and give them their own age.
As long as they stay there.
Yes, I’m talking about the Islamic Golden Age, that beautiful work of Orientalist fiction that is used to explain away the existence of a brief moment of civilization outside of the European sphere of influence.
Why Do I have such disdain for this epithet, you ask? What is an epithet, you ask? Let me tell you.
The Eye of the Beholder
First off, an epithet is a name that someone gives something to describe it, and that is the key here. The ‘Golden Age’ of Islam was not a name given to this undefined period by Muslims, nor Arabs, nor Persians. It was a name bestowed upon those people by Europeans, and it refers to something painfully obvious and insulting to those people.
The Golden Age of Islam is commonly understood to have started with the establishment of Baghdad, especially with the establishment of the House of Wisdom there, and/or various other universities around the same time. The Golden Age then continues until the destruction of Baghdad by the Mongols, or variously until some other event that a historian deems significant enough to condemn two whole continents back to barbarism.
Most tellingly, the Golden Age can most easily be defined as the period of Islamic history that lead most directly to the European Renaissance.
Furthermore, Golden Age Scholars like Avicenna are widely recognized as having contributed to the fields of science, whereas regular old philosophers such as Bukhari, Abu Hanifa or al-Qazwini are largely or completely ignored for no reason other than that their bodies of research were never appropriated by the ‘founders’ of everything good and correct in the world: European thought.
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So to sum things up: So long as the scholars were working toward a future prosperity in Europe, they were in the Golden Age. As soon as they stopped, they needed to be destroyed for their immorality.
I largely agree. Muslims themselves generally consider the best time in Islamic history (excluding when the Jamia will appear) to be the time when Mohammed himself was still alive, known as the Time of the Companions:
en.wikipedia.org/wiki/Companions_of_the_Prophet
If any time deserves to be called an "Islamic Golden Age", it should be that time, not the much later era chosen by Eurocentrists.
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Islamic Golden Age - Philosophy and Humanities
https://www.youtube.com/watch?v=9M5wyH4kNZE