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Eighth to the Sixteenth Century - Rashid Islamic Center

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154 • The Making of <strong>Islamic</strong> ScienceThe reconfiguration of <strong>the</strong> Muslim world in <strong>the</strong> post-Mongolera would eventually give rise <strong>to</strong> three powerful empires: <strong>the</strong> Safavi(1135–1722), <strong>the</strong> Indian Timuri (1274–1857), and <strong>the</strong> Ot<strong>to</strong>man (1343–1924). These empires extended over a vast area and were extremelyrich and resourceful. They patronized <strong>the</strong> arts and sciences and viedagainst each o<strong>the</strong>r <strong>to</strong> attract <strong>the</strong> best minds of <strong>the</strong> time. In addition,several o<strong>the</strong>r smaller states and dynasties supported science. Yet,none of <strong>the</strong>se empires was able <strong>to</strong> compete with <strong>the</strong> developments inscience that were taking place after <strong>the</strong> fifteenth century in Europe.When <strong>the</strong>y did realize <strong>the</strong> enormous military and economic benefitsEuropeans had reaped with <strong>the</strong>ir science and technology, it wasalready <strong>to</strong>o late; better-trained European armies, equipped withsuperior weapons, were already knocking at <strong>the</strong>ir doors.The rapidity with which <strong>the</strong> situation changed for Muslims isevident from <strong>the</strong> fact that at <strong>the</strong> beginning of <strong>the</strong> eighteenth century,<strong>the</strong> entire Middle East, a large part of Africa, <strong>the</strong> whole middle bel<strong>to</strong>f Asia, and <strong>the</strong> Malayan archipelago were under Muslim control,but by <strong>the</strong> end of that fateful century, a large part of this terri<strong>to</strong>ryhad come under Russian, British, French, Portuguese, and Dutchinfluence or direct control; by <strong>the</strong> middle of <strong>the</strong> nineteenth century,<strong>the</strong>re was nothing left of <strong>the</strong> power, might, and splendor of <strong>the</strong> oldMuslim world. It is against this background that <strong>the</strong> new Islam andscience discourse must be viewed.In addition <strong>to</strong> <strong>the</strong> developments within <strong>the</strong> Muslim world, <strong>the</strong>new Islam and science discourse was influenced by <strong>the</strong> enormouschanges that <strong>to</strong>ok place in Europe through <strong>the</strong> application of newlydiscovered scientific knowledge. The work of Isaac New<strong>to</strong>n (1642–1727) made a tremendous impact. Two centuries of European sciencefound a new syn<strong>the</strong>sis: <strong>the</strong> natural world began <strong>to</strong> lose its qualitativeaspect. Instead of form and matter, <strong>the</strong> four qualities, and <strong>the</strong> fourelements, equations and numbers now started <strong>to</strong> gain centerstage.The New<strong>to</strong>nian Revolution transformed <strong>the</strong> nature of science.New<strong>to</strong>n had shown in <strong>the</strong> 1680s that <strong>the</strong> orbits of <strong>the</strong> planets are<strong>the</strong> result of an attractive force between <strong>the</strong> sun and each planet, thusbringing in<strong>to</strong> science a revolutionary concept: gravity. Conceived asa force that worked in a universal manner, whe<strong>the</strong>r <strong>the</strong> bodies onwhich it operated were heavenly or not, gravity was one of <strong>the</strong> main

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