Daniel Rincon

Professor Elizabeth Hovey

Islam and Learning: No Opposition Found

It is a common misconception in the minds of many intellectuals and common

folk alike that Islam is a faith of intellectual intolerance. In other words, the notion
that Islam was a religion that was against intellectual activity or sciences (such as
math, physics, philosophy, medicine, ect.) is a widely held belief in the world today.
However, for a historian of the Medieval era this conception is clearly a mistaken
one. Looking closely at the roots of the Islamic world shortly after the death of the
Prophet Muhammad, once a stable society was established intellectual activities
began to flourish. We will look at a very particular case that took place in the Islamic
golden age which lasted from the mid Seventh century to roughly the mid
Thirteenth century (Islamic history.org). During this era, large numbers of
intellectuals led an active academic life which wasnt by no means interfered by
their religion. In fact, it can be confidently said that their religious life promoted a
hunger for knowledge. During this time period, many polymaths arose, one of which
we will discuss closely by the name Ibn Sinna or Aviccena. With this body of
Knowledge present it can be confidently asserted that during the period of early
Islam, the academic life was praised and promoted, as well as being an activity that
was large interest to many people.

Avicenna or Ibn Sina was one of the foremost intellectuals in the Islamic
world, born in the year 980 A.C. during the rule of the Samanid Empire. He is
famous for his scholarly endeavor into the realms of medicine, physics, and
philosophy. In his autobiography, his account of the academic life in the Islamic
world depicts a society which valued knowledge in a very high degree. The following
are descriptions of his life, which held a very high academic tone to it and shows an
embracement of the intellectual life of the Islamic society. At an early age he was
sent to school to learn the letters and read the Quran. At the age of ten to the
astonishment of his teachers, he mastered the Quran and other forms of literature.
Avicennas fast rate of learning earned him the esteem of his professors. This fact is
proof of the praise given to intellectual peoples and activities in this time period of
Islamic society. Ibn Sinna also recalls occasions where Egyptian propagandists
(Autobiography of an Islamic Scholar, Sherman, p.75) would visit his house and
speak of matters concerning Intellect and spirit. To those knowledgeable of
medieval and ancient philosophy all around the world, you would know that these
topics are of grandiose importance. It also explicitly stated by Ibn Sinna/Aviccena
that they invited him to partake in the intellectual movements regarding questions
of philosophy, geometry, and arithmetic. This invitation persuaded Ibn Sinas father
to send him off to learn arithmetic from vegetable sellers that knew of the topic.
. Avicenna at this early age also claims to have studied jurisprudence, a claim
that very few of us can support for our early lives and perhaps our whole life. He
later describes his first mentor named Abu Abd Allah al Natili who was a
philosopher. By invitation of his father (showing an embracement not rejection of
academic life) he was invited to stay at their house so that perhaps some of his
knowledge of might rub on their son. Impressed by the intelligence of the young boy

(Aviccena) Abu Abd Allah al Natili began to study logic along side with him. They
would study complicated theorems and after his departure, Aviccena began to study
the science of medicine. He excelled at this body of knowledge. Because of his
expertise he was soon was joined by expert physicians on various topics. He
achieved all of this by the age of sixteen. All of these descriptions of his early life
renounce the notion that hostility was spearheaded toward intellectual endeavors in
the early Islamic world. In fact, they only show an embracement of the sciences by
the Islamic peoples perhaps only rivaled by the Greeks. His dedication to knowledge
is described by the following statement I did not sleep one night through
(Autobiography of an Islamic Scholar, Sherman, p.76), this is a perfect illustration
of the leverage that the scholastic life had on him. He was willing to sacrifice one of
the most basic and essential pleasures that we humans have. All for the sake of
attaining more knowledge.
He describes in his later life various situations where he would be dumbstruck
by an exceedingly difficult problem. In these times of need he states I would repair
to the mosque (Autobiography of an Islamic Scholar, Sherman, p.76). He would
pray incessantly until he found the answer to his disturbances. This is an affirmation
of the compatibility of the religious life and the intellectual life in the early Islamic
civilization. It demonstrates that not only was the pious life compatible with pursuits
of knowledge, but it also played a role on how knowledge was attained. In fact, he
states that when he finally was able to understand Aristotles Metaphysics he
distributed much alms to the poor in gratitude to Almighty God (Autobiography of
an Islamic Scholar, Sherman, p.76). His mind although hungry for knowledge was
not reprimanded by his religion, but instead because of it felt a sense of gratitude
and viewed his discoveries as divine Providence. In another statement from his

autobiography we can see that if perhaps knowledge wasnt pursued it was still
something that held in very high regard. For example, Ibn Sinna tells us of the time
where he went to aid a Sultan of the name Nuh Ibn Mansur of Bukhara whom was ill.
During his stay at the palace it he asked if he could use the library. His description is
as follows mansion with many chambers, each chamber having chests of books
(Autobiography of an Islamic Scholar, Sherman, p.76). He describes large heaps of
books lying on top of each other, apartments filled with books dedicated to a
particular science such as law, poetry, and language. Now, of course we know that a
Sultan would be much too busy to read all these countless volumes, but we can see
why he would hoard such a vast extent of knowledge. It is simply prestigious and of
great value, especially in this society.
Aviccenas autobiography gave us a deep insight into the Islamic world in its
early period. His personal experiences showed what position the Intellectual had in
this highly religious society, and it was held in high regard. He often tells us of
traveling philosophers such as his mentor and the Egyptian propagandists (Ismailis)
that would be cordially invited into his home and would discuss deep philosophical
ideas and problems, and encouraged him to carry on with his studies. His love of
wisdom and knowledge led him to the study of various sciences morphing him into
a polymath. Of which we dont see the likes of today. His interest for many subjects
led him to meet with various intellectuals, many of which accompanied him in his
studies and even discussed many topics together. In this way it was proved that he
was not alone in his academic endeavors and that such activity was not just
received warmly but also promoted. He also tells us a little bit about his religious life
which in many ways affected his intellectual activities on a positive note. His
constant to the mosque when he would find himself in an intellectual stalemate with

a particular dilemma show the compatibility that his religion had with the search
and attainment of knowledge. With all of this in mind, it isnt difficult to see that
Islam was not only tolerant of intellectual activity during this era, but also embraced
and promoted such an action. Thus, leaving the notion of a close minded religion
held by many in the dust.

Sources
Falgas, M.E., & Zarkadoulia, E.A., & Samonis, G (2015). Arab science in the golden
age (7501258 C.E.) and today, Retrieved from
http://www.fasebj.org/content/20/10/1581.full
Sherman, D. & Grunfield, T.A., & Rosner,.D. (2006) World Civilizations, Sources,
Images, And Interpretations Fourth Edition, Pg. 75 Avicenna, Autobiography
of an Islamic Scholar, The McGraw Hill companies, Inc.,1221 Avenue of the
Americas, New York, N.Y., 10020.