HISTORY OF THE DEVELOPMENT OF SCIENCE IN ISLAM
Daniel Alves
ECON 350 - Classical Economics
June, 2024
Introduction
The word history is familiar to knowledge claimants, from elementary school to college, this
word is still often heard. Etymologically, the word history comes from the Arabic syajârat
which means tree. In other foreign language terms, history in English is called history, in
French histore, and in German geschicte. While the term history, which is more popularly
used today, comes from the Greek istoria which means knowledge of natural phenomena,
including chronological human phenomena. In contrast to the mention of the term science
which is a natural symptom that is not chronological. (Alfian, 1984) Thus, history in
meaning can be divided into two groups. Namely, history was born as review of events in
the past, and history as a knife of analysis of the facts of the past (Sardar, 1986).
Science here, includes all aspects of insight that support human civilization
(civilization) increasingly developed and sophisticated. Starting from the proficiency in
speaking symbolized by literary works, the ability to diagnose a disease, to the peak of
knowledge of space arithmetic or better known as exact science. So that this is able to
deliver the life of mankind towards a more social and social or borrowing Koentowijoyo's
term, as a civilized human being (insân madaniy). (Kuntowijoyo)
Whereas in Islam, the definition of science has several scholarly opinions. Even Haji
Khalifah said there were fifteen differences of opinion regarding the definition of science.
(Khalifah, 1982) Among others:
al-Ghazali define science as an understanding such as (ma'rifat al-Syai' alâ mâ
huwa bih) (Al-Ghazali, 2019).
Ibn Hazm al-Andalusi, defines knowledge as believing something as it exists
(tayaqqan al-sya'I bi mâ huwa 'alaih). (Hazm, 2011) (Al-Jurjani, 2011)
al-Isfahani in his work defines knowledge as a capture of the results of
perception like the original (idrâk al-Syai bi Haqîqatih). (Al-Ishfahani, 2006)
Al Muhasibi, knowing an object as it exists (inkisyâf al-ma'lûm bi mâ huwa
'alaih) (Al-Muhasibi, 1998).
Ibn Arabi, knowledge is something that is produced by the mind in its original
form (tahshîl al-qalb amr mâ alâ had mâ huma 'alaih dzalik fî nafsih) (Arabi,
2006).
The word Islam here refers to the meaning of a community of belief (monotheism) or
a particular religion embraced by the people of Muhammad (ummah ijâbat). The naming of
this religion is very clear as it is explained in our holy Qur'an. In contrast to the naming of
other religions that are more edgy on behalf of the bearer. Islam - came as a teaching, not
only regulates post-death life (afterlife), but more importantly than that, Islam is also a
teaching that guides human life (way of life) in a more pious direction. So Islam strongly
encourages its adherents to always develop their knowledge in all fields.
Research Methods
This research uses library research with descriptive analysis techniques supported by
historical analysis. The historical approach prioritizes the orientation of understanding or
interpreting historical facts. In this case, history acts as a method of analysis (Multazam,
2013). Thus, mapping the development of science in Islam by periodization will show how
science began to emerge and become a discourse among the world community at that time.
The data collection stage starts from the most authentic sources, namely the Qur'an
and hadith, which explain a problem and how the sharia guidance resolves the problem.
Then, secondary data in the form of literature on the development of the Islamization of
science in general and especially the field of science as a whole. Some conclusive
information is also collected from the results of studies and materials from conferences or
ijtima' related to the interpretation of the Qur'an and Hadith which are more operational as
supporting data for the development of science in Islam.
This study used the descriptive analysis method to analyze the data. The data was reviewed
and investigated in three stages; general, exploratory, and focused study. This constitutes a
comprehensive material in an effort to summarize the findings and conclude the results.
Historical analysis is carried out by collecting, exploring, and focusing on the substance of
Islamic historical data related to the process of scientific development. Furthermore, the
formulation and preparation of periodization of the development of science in Islam is
carried out in depth.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
Results And Discussion
The periodization of history in Islamic civilization is broadly divided into three parts,
namely the classical phase starting in 650-1250 AD, the middle phase in 1250-1800 AD, and
the modern phase from 1800 to the present. However, in the discussion of this paper, the
author will limit the study of the development of Islamic science in three periods, namely
the development of science in the early Islamic period, Umayah, Abbasid, and modern.
The Early Period of Islam
This early period of Islam is often referred to as the phase in which the Qur'an was
revealed to mankind. This period spans from the 7th to the 13th century AD. This period
began with the progress of Arabic literature, Islamic teaching and the spread of the
principles of Islamic civilization (hadlârah Islâmiyyah) which embraces three important
elements of civilization, namely: religion (aqîdah), tribalism (aqîdah), and religion (aqîdah).
(qabaliyyah), and aristocratic (aristhuqrâthiyyah) (Siti Maryam, 2002).
The pattern of development of Islamic civilization in this period is more likely to
combine Islamic civilization with the concepts of the previous Eastern empire, both in terms
of economics and existing monotheism. The progress of this period was marked by the
creativity of the people to establish a new concept of the State and social institutions that
could run in harmony between State institutions and religion. Then from here, new policies
were born from the leadership after the death of the Prophet (peace be upon him) - the
khulafâ' râshidûn period - which was able to bring Islamic policies to be widely accepted in
all circles (Siti Maryam, 2002).
After Islam experienced a wider regional expansion, of course, the adherents of
Islam grew more and more as time went on. The life of the people also grew rapidly and
improved in the economic sector. The thinkers who came and went from all over the city
became a major factor in the birth of science in Islam. And the emergence of increasingly
complex community problems requires the caliphs to go directly to residential areas to teach
Islam.
In this period, the development of Islamic science was more inclined towards the
sciences of shari'at (ulûm naqliyyah, ulûm syar'iyyah) than the sciences of logic (ulûm
aqliyyah). The science of shari'a, which is based on the primary sources of Islam, the Qur'an
and Hadith, is able to answer problems surrounding worship ('ubudiyyah) after the death of
the Prophet Muhammad (peace be upon him). Including the emergence of the science of
qirâ'at which is closely related to how to read and understand the content of the Qur'an. In
order to spread the science of qirâ'at, Caliph Umar sent several delegations to spread the
correct reading. Among others, Muadz Ibn Jabal to Palestine, Ubadah Ibn Shamit to Hims,
Abu Darda' to Damascus, while Ubay Ibn Ka'b and Abu Ayub remained in Medina. (RI,
1981-1982)
The great figures above, in addition to having expertise in the field of Qur'anic
science, they are also experts in the field of fiqh (faqîh) accomplished in their time. Because
the science of fiqh is a science that explores the daily problems that are sourced primarily
from the Qur'an and Hadith. Hence it is not surprising when the experts of the Qur'an are
also experts in fiqh. As well as other companions who are experts in the Qur'an are also
experts in fiqh, namely: Umar Ibn Khatab, Ali Ibn Abi Talib, Zaid Ibn Tsabit, Abdullah Ibn
Abbas, Abdullah Ibn Mas'ud, Anas Ibn Malik, Muadz Ibn Jabal and Abdullah Ibn Amru Ibn
Ash.
In addition to the rapid development of the study of naqliyyah science in this
century, the understanding of aqliyyah science has also begun to be taken seriously by the
community at that time. The science of Nahwu (Arabic grammar) was born and developed
rapidly in two major cities, namely Kufa and Basrah. This is because these cities were
inhabited by Persian-speaking people and rich in local dialectics (lahjat). From here, Ali Ibn
Abi Talib conducted coaching to the local population about the basic rules of Nahwu
Science. Then the figure of the first collector of the basic rules of Nahwu science was born,
namely Abul Aswad Addu'ali who belonged to the generation during the Umayah leadership
(Hashmi, 1979). Not only the development of Nahwu, but the ability of the Arabs to write
nicely wrapped in literary works also developed rapidly during this period. The ability of
pre-Islamic and early Islamic poets (mukhadzram) also colored the literary world in this
period. Such as, Hasan Ibn Tsabit, Ka'b Ibn Zuhair Ibn Abi Sulma, and Hasan Ibn Tsabit. As
well as the speeches (khithâbah) of Ali Ibn Abi Tholib participated in enriching the literary
treasures of that time. Then this collection of speeches, later packaged into a great literary
work entitled Nahjul Balaghah (Zayyad, 2011).
In addition to literary works that flourished during this period, development progress
also experienced very rapid construction. Architecture in Islam began with the establishment
of mosques built since the Prophet. Like the Quba mosque which was founded by the
Prophet when he traveled before arriving in Medina. Besides that, there is also Majid al-
Haram which is a large mosque owned by Muslims throughout the ages. This mosque began
to be expanded when Umar Ibn Khatab served as caliph. The mosque building is surrounded
by a wall of neatly arranged bricks that rises about one and a half meters high. However, this
mosque was restored and expanded when Usman Ibn Affan served as Caliph (Israr, 1978).
Construction in Islam also experienced rapid development outside Mecca. Such as
the construction of the city of Basrah in 14-15 AH with its architect Ubay Ibn Gazwah and
assisted by 800 other workers. In the construction of this city, Caliph Umar himself
proposed its location which is 10 miles from the Tigris river so that residents can utilize
river water easily.
In Egypt, there was also the construction of a city called Fusthat. This city was built in
21 AH on the disapproval of Caliph Umar for Iskandariyah as a province of Egypt which
had been proposed by the governor Amru Ibn Ash. Caliph Umar's disapproval was based on
the existence of the Nile river that separated the city from Medina. So the city of Fusthat
was built east of the Nile which is now crowded with houses.
Umawiyah period
The term Daulah Umayyah comes from the name Umayyah Ibn Abdi Sayms Ibn
Abdi Manaf, one of the leaders of the Quraysh tribe in the Jahiliyah (pre-Islamic) era. Bani
Umayyah only converted to Islam after the Prophet successfully conquered the city of
Mecca (fathu makkah). After the death of the Prophet, Bani Umayyah aspired to replace the
position of the Prophet as caliph. However, they did not openly express this desire, because
the caliph who was appointed directly by the community was Abu Bakar and later replaced
by Umar Ibn Khatab. After the appointment of Usman Ibn Affan as caliph, this is where the
Umayyads began to spread their missions to lay the foundations of the Umayyad caliphate.
And it was during this time, the Umayyads tried their best to strengthen their position in
order to conquer the city of Sham under their control. (Salabi, 1983)
When Ali Ibn Talib served as Caliph in place of Uthman, Mu'awiyah as governor in
the Levant formed a very strong party force, and defied Ali's calls in Medina. Then
Mu'awiyah urged Ali to avenge the murder of Usman, or if Ali did not move, then
Mu'awiyah threatened to attack the position of the caliphates with the help of the army of
Shams. Then this event exploded in a battle that became known as the Shiffin war (37
AH/657 AD).
Thus this is the dark side of recorded history that has been attached to the leadership
of Bani Umayyah. But despite it all, a lot of advances in power under the leadership
experienced very rapid progress. Like the role of Ali al- Qali who managed to ground the
Arabic language in Andalusi, Cordova. In the year 330 H / 941M. he accepted Al-Nashir's
invitation to stay in Cordova and developed the Nahwu teaching until the end of his life (358
AH/ 969 AD). Ali Al-Qali left a lot of useful works in Cordova and was the forerunner of
the development of the Arabic language there. His works include al-Amâli and al-Nawâdlir.
(Amin, 1969).
Other figures in the field of Jurisprudence who were no less famous in Andalusia
include Abu Bakr Muhammad Ibn Marwan Ibn Zuhr (d. 422 AH). He was a great literary
figure of his time in Andalusia. In addition, Abu Muhammad Ali Ibn Hazm (d. 455 AH).
who has the work of al-Fashl; fi al-Milâl wa al-Ahwâ' wa al-Nihal which is a phenomenal
masterpiece to date. Ibn Hazm originally adhered to the Shafi'I school of thought, but over
time he turned to the school of Daud Azzahiri. Then the experience in these two schools of
thought was able to inspire the Andalusian population in particular and in general the
surrounding community in general. Ibn Hazm is a very productive scholar in writing
scientific works. His recorded works include around 400 book titles. Both in the fields of
history, theology, fiqh, literature, Hadith and others. (Hitti, 1970).
In addition to advancing in the field of religion, the science of philosophy has also
begun to be touched in the city of Andulisia. Luthfi Abdul Badi' suggests that Muhammad
Ibn Abdillah Ibn Missarah al-Bathini was the first person to pursue philosophy in Andulisia.
This means, the science of philosophy was known before al-Jabali. And that science
developed rapidly during the time of al-Nashir and reached its peak during the time of al-
Mustanshir.
Along with the development of philosophy, the exact sciences also developed. The exact
sciences favored by the Arabs originated in the Indian book Sinbad which was Arabicized
by Ibrahim al- Fazari in 771 AD. with this intermediary the Arabs were more familiar with
and used Indian numbers which in Europe were known as Arabic numbers (Fakhrudin,
1979). Andalusian officials in this period included Abu Ubaidah Muslim Ibn Ubaidah al-
Balansi. He was an astrologer and an expert in arithmetic. For the people of that time, he
was known as shâhib al-Qiblat (expert in establishing prayers).
In addition to advancing in the field of science, Andalusia is also enriched with
indigenous scholars who are experts in the field of medical science. Such as, Ahmad Ibn
Ilyas al-Qurthubi and al- Harrani who lived during the reign of Muhammad I Ibn
Abdurrahman II al-Ausath, Yahya Ibn Ishaq who lived during the time of Abdullah Ibn
Mundzir, who was later appointed minister by al-Nashir. In addition to the above figures,
Andalusia also has a surgeon, namely Abu Qasim al-Zahrawi, known as Abulcasis. His
skills were not only in surgery, but also in ear diseases and skin specialists. His phenomenal
work entitled, al-Tashrîf li Man 'Ajaza 'An Ta'lîf in the XII century AD. which was later
Englishized by Gerard of Cremona and reprinted in Genoa (1497), Basle (1541), and in
Oxford (1778). (Poeradisastra, 1986)
Abbasid period
Islamic civilization experienced its peak during the Abbasid period. Science at this time was
very advanced rapidly. The progress of science at this time was due to the massive
translation movement of foreign texts into Arabic, especially Greek texts. Although the
movement to translate foreign texts had started since the Umayyad period, the golden peak
was during the Abbasid period. The Abbasid translation efforts did not only come from
Greek texts, but also other sources, such as Persian into Arabic. The Translators are also not
only Muslims, but there are also many translators (mutarjim) of Syriac Christians and
Persian Magi.
The most prominent advancement in science during the Abbasid period compared to
the Umayyad period was the existence of the Baitul Hikmah library and observatory. This
place functioned as a library as well as a center for the development of science. This
institution was a continuation of an institution during the Persian Sasanian Empire called
Jundisaphur Academy. But the difference is, this institution at the time of Harun Arrasyid
was rebuilt into khizânah al-Hikmah (center of philosophy). As well as the object of
research during the Persian Sasanian Empire only focused on storing poems and stories of
kings, at the time of Harun Arrasyid its use was expanded to all sciences.
During this period, many Islamic schools of thought also emerged. Among them,
Imam Auza'I (d. 774 AD). who was the founder of the Auza'I school in Syria. The founder
of the second great Mazhab, Malik Ibn Anas (d. 795 AD), who has a masterpiece in the field
of Hadith book al-Muawaththa'. And also born the founder of the third great Islamic school,
Imam Shafi'I (d. 820 AD) who has succeeded in tidying up the rules of Ushul fiqh in his
book Arrisalah. And the founder of the fourth major school, Imam Ahmad Ibn Hanbal (d.
855 AD), who has a collection of Hadith in Musnad Ibn Hanbal which contains 30,000
Prophetic Hadiths.
Apart from the rich development of religion, the economy also flourished during this
period. The economy of the Abbasid empire was driven by trade in luxury goods and basic
commodities. In addition to conducting transactions among the empire, the Abbasids also
opened economic gates with the T'ang Dynasty in China.
Modern Times
This modern period generally starts from the end of the eighteenth century until
today. Of course, the development of science in all countries has its own style and
reformers. Like Indonesia, the development of Islamic knowledge in this country cannot be
separated from the role of two large community organizations, namely Muhammadiyyah
and Nahdlatul Ulama.
Muhammadiyyah, which was founded by Muhammad Darwisy or later known as
KH. Ahmad Dahlan, broadly speaking carried a mission to invite Indonesian Muslims to
study religious sciences as well as general sciences. This desire was then embodied by
building formal institutions that taught with a system and model like the schools of the
colonial era. In this institution, KH Ahmad Dahlan introduced the thoughts of leading
Islamic reformers, such as Jamaludin Afghani, Rasyid Ridlo, Muhammad Abduh and so on.
(Windy, 2005)
The second major organization, Nahdlatul Ulama, was initiated by KH Hasyim
Asy'ari. In general, this organization - in the field of education - focuses more on teaching
with the classical system, namely teaching yellow books (turats) in non-formal institutions
or more commonly called pesantren. The emergence of the NU organization has opened a
big door in Indonesia to Islamic studies with various madhhabs. Broadly speaking, in the
school of fiqh NU adheres to the Shafi'i school. However, other Islamic schools are also
taught in the NU education system. Here then NU teaches its followers to be more mature in
responding to differences.
In the world of Islamic campuses in Indonesia, there are also new innovations in
Islamic discourse. For example, Sunan Kalijaga State Islamic University is calling for the
idea of interconnected integration of Islamic education promoted by Prof. Amin Abdullah,
the previous rector of the campus. Amin Abdullah illustrated his big idea with a profit net.
Where in the middle of the net is a symbol of the Qur'an as the main basis. Followed by the
second web is a symbol of the Sunnah, and followed by other sciences in each subsequent
web. In addition to the form of a scientific spider web, Amin Abdullah's idea is also
displayed in the physical form of buildings on each campus of UIN Yogyakarta which are
interconnected between buildings with each other. The purpose of this architect symbolizes
that science always relates to other sciences, even religious sciences with science. In
essence, theoretically the Islamic scientific concept of interconnection integration is a
scientific concept that is closely integrated and related between religious science (al-Din)
and social science and society (al-Ilm) with the hope of producing outputs that are able to
balance philosophical and religious ethics. (Arif, Accessed on October 09, 2012)
Conclusions
In Islam, there are several opinions of scholars. However, this difference has one
thing in common, namely that science is a way of understanding what it is like to be
understood (ma'lûm). Then, something can be categorized as science if it is a device that can
bring human life towards a relatively easier and dignified. As well as-for religious
knowledge, able to bring its owner to a more positive path, love all creatures, the
environment, and ultimately get closer to the creator.
Broadly speaking, the history of Islamic civilization is concentrated in two periods,
namely during the Umayyad and Abbasid periods. Because in this period, Muslims
experienced progress on the one hand, and experienced a period of disintegration on the
other. Especially during the Umayyad period, which was able to conquer several large
kingdoms, making Islam more widespread throughout the world. And the movement of
translating foreign books carried out on a large scale during the Abasid period also made the
image of Islam shine and dominate the academic stage.
