5.4. Science and Philosophy: The Arabs’ Contribution

Much of the writings of the Greeks and Romans had been familiar to monks and clergymen through the ‘Middle Ages’, but they had not made these widely known. In the fourteenth century, many scholars began to read translated works of Greek writers like Plato and Aristotle. For this they were indebted not to their own scholars but to Arab translators who had carefully preserved and translated ancient manuscripts (Plato was Aflatun, and Aristotle Aristu in Arabic).

During the Middle Ages, monks and church leaders were aware of ancient Greek and Roman texts, but these works were not widely circulated among the general population. In the 14th century, European scholars started to access the works of Greek philosophers such as Plato and Aristotle, but this was primarily due to the efforts of Arab scholars. These scholars translated these ancient texts into Arabic, preserving them through centuries. This endeavor allowed European scholars to read and interpret these works, which helped ignite intellectual curiosity and further inquiry during the Renaissance.

Imagine ancient scripts as valuable treasures locked in a vault. The Arab translators acted as the key-makers who created copies of these treasures and unlocked the vault for European scholars, allowing them to explore and benefit from the knowledge contained within.

While some European scholars read Greek in Arabic translation, the Greeks translated works of Arabic and Persian scholars for further transmission to other Europeans. These were works on natural science, mathematics, astronomy, medicine and chemistry. Ptolemy’s Almagest (a work on astronomy, written in Greek before 140 CE and later translated into Arabic) carries the Arabic definite article ‘al’, which brings out the Arabic connection.

Arab scholars not only preserved Greek texts but also translated works by other scholars from the Islamic world, such as Arabic and Persian thinkers. This knowledge encompassed a wide range of subjects including science, medicine, and mathematics. Notably, Ptolemy's significant work on astronomy, originally written in Greek, was translated into Arabic. The Arabic version retained its origin as indicated by the article ‘al’, showcasing the cultural exchange that occurred. The result of these translations and exchanges is a chain of knowledge that flowed from Arab scholars back to Europe, enriching European intellectual life.

Consider Arab scholars as bridges connecting two islands of knowledge. They took important ideas from one island (the Greek world) and shared them with another (Europe), creating a richer, interconnected landscape of learning.

Among the Muslim writers who were regarded as men of wisdom in the Italian world were Ibn Sina* (‘Avicenna’ in Latin, 980-1037), an Arab physician and philosopher of Bukhara in Central Asia, and al-Razi (‘Rhazes’), author of a medical encyclopaedia. Ibn Rushd (‘Averroes’ in Latin, 1126-98), an Arab philosopher of Spain, tried to resolve the tension between philosophical knowledge (faylasuf) and religious beliefs. His method was adopted by Christian thinkers.

Notable Arab intellectuals made substantial contributions to philosophy and science that shaped European thought. Ibn Sina, known as Avicenna, was a significant figure in medicine and philosophy, while al-Razi published a comprehensive medical encyclopedia that served as a key reference in both the Islamic and European worlds. Furthermore, Ibn Rushd, or Averroes, worked to reconcile philosophy with religious teachings, setting a foundation that influenced later Christian thinkers, including those in Europe. These figures exemplified the high intellectual capacity within the Arab world and their impact on European scholarship.

Think of these Arab scholars as lights illuminating a dark room. Each scholar shone brightly with their unique knowledge, helping to dispel the darkness of ignorance and sparking curiosity about the world in the minds of European thinkers.

Humanists reached out to people in a variety of ways. Though the curricula in universities continued to be dominated by law, medicine, and theology, humanist subjects slowly began to be introduced in schools, not just in Italy but in other European countries as well.

Amidst the substantial influence of the Arab translations, humanism began to flourish throughout Europe. Although traditional subjects such as law, medicine, and theology were still prevalent in academic institutions, humanist teachings began integrating into the educational system. This spread of humanism was not limited to Italy; it made its way into schools across Europe, encouraging critical thinking and diversifying the curriculum. This movement played a crucial role in reshaping educational approaches and prompting deeper inquiry into classical literature and scientific thought.

Picture a new seed being planted in a garden where only one type of plant has grown for years. As the humanist seeds take root, they begin to cultivate a diversity of ideas and subjects, enriching the intellectual garden and resulting in a more vibrant ecosystem of learning.

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