The Philosophy of Time and Time Telling Devices in the Early Islamic World

Author(s):  
Thomas Zimmermann
1974 ◽  
Vol 34 (1) ◽  
pp. 8-35 ◽  
Author(s):  
Andrew M. Watson

The rapid spread of Islam into three continents in the seventh and eighth centuries was followed by the diffusion of an equally remarkable but less well documented agricultural revolution. Originating mainly in India, where heat, moisture and available crops all favored its development and where it had been practiced for some centuries before the rise of Islam, the new agriculture was carried by the Arabs or those they conquered into lands which, because they were colder and drier, were much less hospitable to it and where it could be introduced only with difficulty. It appeared first in the eastern reaches of the early-Islamic world—in parts of Persia, Mesopotamia and perhaps Arabia Felix—which had close contacts with India and where a few components of the revolution were already in place in the century before the rise of Islam. By the end of the eleventh century it had been transmitted across the length and breadth of the Islamic world and had altered, often radically, the economies of many regions: Transoxania, Persia, Mesopotamia, the Levant, Egypt, the Maghrib, Spain, Sicily, the savannah lands on either side of the Sahara, parts of West Africa and the coastlands of East Africa. It had very far-reaching consequences, affecting not only agricultural production and incomes but also population levels, urban growth, the distribution of the labor force, linked industries, cooking and diet, clothing, and other spheres of life too numerous and too elusive to be investigated here.


2021 ◽  
pp. 096777202110525
Author(s):  
Samet Şenel ◽  
Halil İbrahim Yılmaz

Tayādhūq, also known as Theodocus/Théodoros (d. early 8th century AD), was educated in the Gondēs̲h̲āpūr School and served the Sassanid kings. During this period, he contacted the Umayyad court and became the physician of Hajjāj ibn Yūsuf (d. 715 AD), the general governor of the Eastern regions of the caliphate. In addition to his knowledge on the Sassanid scientific tradition, Tayādhūq had a significant role in transferring this tradition to the Islamic world. His ideas were later followed by polymath physicians such as Rhazes (Abū Bakr al-Rāzī, d. 925 AD), Avicenna (Ibn Sīnā, d. 1037 AD), and others who lived after him. His medical works were of great importance to the development of early Islamic medicine. Therefore, this study will attempt to illuminate this forgotten scholar's medical knowledge, the works he produced, and finally illustrate his influences on later Muslim physicians.


2017 ◽  
Vol 28 (4) ◽  
pp. 717-747 ◽  
Author(s):  
STEPHEN G. HAW

AbstractSince their first publication in 1922, two Islamic inscriptions formed an essential basis of the early history of Islam in Champa. Recently, however, they have been shown to have originated, not from Southeast Asia, but from Tunisia. It is clear that either there was an error regarding their provenance, or it was deliberately falsified. The implications of this are discussed, and the remaining evidence of early Islamic presence in Champa is reassessed. It is suggested that there is now no good evidence of any Islamic presence there until after the sixteenth century. In relation to this issue, the maritime links between China and the Islamic world are examined, as also are other examples of possible falsification of history.


2019 ◽  
Vol 62 (1) ◽  
pp. 166-221
Author(s):  
Michael Morony

AbstractThe present article shows that, according to archaeological and literary evidence, an expansion in mining occurred in the early Islamic world as a result of changes in mining technology at the end of Late Antiquity. The production of gold, silver, copper, iron, and other minerals is shown to have peaked in the eighth and ninth centuries and then to have declined during the tenth and eleventh centuries due to insecurity and/or exhaustion of the mines. Mining development was financed privately, and mines were usually private property.


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