Karya-karya dari Al-Amiri

Karya dari

al-'Amiri

al-'Amiri

Berikut ini tabel yang menjelaskan judul, sumber penyebutan, isi, dan kondisi aktual karya-karya al-‘Amiri.

No    Nama buku    Isi    Kondisi aktual     
1    Al-Amad ‘ala al-Abad (On the Afterlife)
Telah disunting dan dipublikasikan oleh E.K. Rowson dalam A Muslim Philosopher on the Soul and Its Fate: Al-‘Amiri’s Kitab al-Amad ‘ala al-Abad, New Haven, CT: American Oriental Society, 1988.     
2    Al-Ibanah ‘an ‘Ilal al-Diyanah    Perbandingan hukum ekonomi dan pidana Islam dengan hukum masalah tersebut di dalam agama-agama lain.    Tidak ditemukan     3    Al-I‘lam bi Manaqib al-Islam (An Exposition on the Merits of Islam)    Perbandingan agama Islam dengan agama Yahudi, Kristen, Majusi, Politheisme, dan Sabi’ah baik dalam bidang akidah, ibadah, syariat, politik, akhlak, sosial, maupun budaya.    Telah dipublikasikan dengan judul Kita>b al-I‘la>m bi Mana>qib al-Isla>m li Abi> al-Hasan al-‘A>miri> Tahqi>q wa Dira>sah fi> Muqa>ranah al-Adya>n, Ahmad ‘Abd al-Hamid Ghurab, Riyad: Mu’assasah Dar al-Asalah li al-Thaqafah wa al-Nashr wa al-I‘lam, cet. I, 1408 H./1988 M. Bab pertamanya telah diterjemahkan ke dalam bahasa Inggris oleh F Rosenthal dalam The Classical Heritage of Islam, Berkeley: University of California Press, 1973, 63-70. Bab 7 juga diterjemahkan Rosenthal dalam State and Religion According to Abu l-Hasan al-‘Amiri, Islamic Quarterly 3:42-52.     
4    Al-Irshad li Tashih al-I‘tiqad    Syarat-syarat penafsiran al-Quran serta perbandingan ajaran tentang kebangkitan dan alam akhirat dalam agama Majusi, Manicheisme, Yahudi, dan Nasrani.    Tidak ditemukan     
5    Al-Nusuk al-‘Aqli wa al-Tasawwuf al-Milli             
6    Al-Itmam li Fada’il al-Anam             
7    Al-Taqrîr li Awjuh al-Taqdi>r (The Determination of the Various Aspects of Predestination)    Aspek-aspek hikmah Tuhan dalam penciptaan dan pengaturan alam semesta.    Telah disunting dan dipublikasikan oleh Sahban Khalifat dalam bukunya Rasa>’il Abi> al-Hasan al-‘A>miri> wa Shadhara>tuh al-Falsafiyyah Dira>sah wa Nus}u>s}, Amman: Manshurat al-Jami‘ah al-Urduniyyah, 1988, h. 275-341.     
8    Inqadh al-Bashar min al-Jabr wa al-Qadr (Deliverance of Mankind from the Problem of Predestination and Free Will)    Solusi bagi problem free will dalam teologi dengan menggunakan prinsip-prinsip Aristotelian.    Telah disunting dan dipublikasikan oleh Sahban Khalifat dalam bukunya Rasa>’il Abi> al-Hasan al-‘A>miri>, h. 219-281.     
9    Al-Fusul al-Rabbaniyyah li al-Mabahith al-Nafsaniyyah             
10    Fusul al-Ta’addub wa Fudul al-Ta‘ajjub             
11    Al-Abshar wa al-Ashjar             
12    Al-Ifsah wa al-Idah             
13    Al-‘Inayah wa al-Dirayah    Tauhid dan kritik terhadap pandangan Aristoteles tentang Tuhan dan Hari Akhir.    Tidak ditemukan.     
14    Al-Abhath ‘an al-Ahdath        Gambaran tentang isinya dijelaskan di dalam Rasa>’il Abi> al-Hasan al-‘A>miri>, h. 468.     
15    Istiftah al-Nazr             
16    Al-Absar wa al-Mubsar    Ilmu Optik.    Telah disunting dan dipublikasikan oleh Sahban Khalifat dalam bukunya Rasa>’il Abi> al-Hasan al-‘A>miri>, h. 383-437.     
17    Tahsil al-Salamah             
18    Al-Tabsir li Awjuh al-Ta‘bir             
19    Masa’il wa Rasa’il al-Wajizah             
20    Ajwibah al-Masa’il al-Mutafarriqah             
21    Sharh al-Usul al-Mantiqiyyah             
22    Tafasir al-Musannafat al-Tabi‘iyyah             
23    Rasa’il ila al-Umara’ wa al-Ru’asa’             
24    Al-Fusul fi al-Ma‘alim al-Ilahiyyah    Akidah Islam    Telah disunting dan dipublikasikan oleh Sahban Khalifat dalam bukunya Rasa>’il Abi> al-Hasan al-‘A>miri>, h. 345-379.     
25    Kitab al-Burhan    Uraian tentang hukum-hukum logika    Tidak ditemukan.     
26    Sharh Kitab al-Maqulat li Aristu    Komentar terhadap bagian al-Maqu>lat dalam Organon karya Aristoteles    Telah disunting dan dipublikasikan oleh Sahban Khalifat dalam bukunya Rasa>’il Abi> al-Hasan al-‘A>miri>, h. 442-467.   
Selain buku-buku tersebut, Mona Abu Zayd menyebut buku al-Sa‘a>dah wa al-Is‘a>d sebagai karya al-‘Amiri. Buku ini telah dipublikasikan oleh Mujtaba Minawi tanpa disunting.[21]

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Corak Pemikiran dari al-'Amiri

Corak Pemikiran
Beberapa orang yang sezaman dengan al-‘Amiri menggolongkan al-‘Amiri sebagai orang yang lebih mengutamakan filsafat daripada syariat dan lebih mengutamakan filsuf daripada nabi seperti al-Maqdisi, Ikhwan al-Safa, Abu Zayd al-Balkhi, Abu Tammam al-Naysaburi, dan lain-lain. Di dalam kitab al-Imta>‘ wa al-Mu’a>nasah pada diskusi malam ke-17 al-Tawhidi mengutip perdebatan al-Hariri dengan al-Maqdisi. Al-Hariri mengecam al-‘Amiri akibat pandangannya yang membuat marah sebagian orang. Al-Hariri berkata:

Pandangan yang sama (mengutamakan filsafat atas syariah) dilontarkan oleh al-‘Amiri. Akibatnya, dia terusir dari satu kota ke kota lainnya. Darah dan nyawanya terancam. Terkadang dia berlindung di istana Ibnu al-‘Amid, terkadang kepada Panglima Nishapur, dan terkadang dia menjilat orang awam dengan menulis buku-buku yang membela Islam. Tapi, meskipun demikian, dia tetap dituduh atheis, menyatakan kekadiman alam, serta bercerita tentang hayula, forma, waktu, dan tempat, serta omong kosong lainnya yang tidak disebut Allah di dalam kitab-Nya, tidak diajarkan oleh Rasul-Nya, dan tidak populer di kalangan umat-Nya.[16]

Corak filosofis dalam pemikiran al-‘Amiri memang tidak dapat dipungkiri. Khalifat menggolongkan al-‘Amiri sebagai Neo-Platonis Muslim, sedangkan Ghurab memasukkannya ke dalam aliran filsafat al-Kindi karena al-‘Amiri adalah murid filsuf dan ahli geografi terkenal, yaitu Abu Zayd Ahmad bin Sahl al-Balkhi (w. 322 H./933 M.) dan al-Balkhi adalah murid al-Kindi. Al-‘Amiri, seperti gurunya, mengintegrasikan di dalam dirinya ilmu-ilmu agama yang berbasis pada wahyu dengan ilmu-ilmu filosofis yang berbasis pada akal. Dengan kata lain, dia mengintegrasikan ilmu-ilmu Arab dan Islam dengan ilmu-ilmu dari peradaban lain, terutama Yunani dan bangsa-bangsa kuno lainnya, lalu membingkai ilmu-ilmu dari peradaban lain itu dengan perspektif Islam.[17]

Nasr mengatakan bahwa saat di Baghdad Abu Sulayman al-Sijistani al-Mantiqi mengubah iklim filosofis kepada kajian-kajian tentang logika, di Khurasan al-‘Amiri juga melakukan hal yang kurang lebih sama. Dia mengembangkan ajaran-ajaran al-Farabi dan menambahkan bagian tersendiri dari dirinya ke dalam filsafat Islam dengan berusaha menggabungkan konsep-konsep Iran pra Islam ke dalam pandangan filsafat politiknya.[18] Di dalam al-Muqa>basa>t Abu Hayyan al-Tawhidi mengatakan bahwa al-‘Amiri menguasai Filsafat Yunani, bergelut dengan buku-buku Aristoteles, dan telah memberikan komentar atas beberapa buku tersebut.[19]

Al-Tawhidi juga memuji al-‘Amiri. Ketika ditanya tentang buku Inqa>dh al-Bashar min al-Jabr wa al-Ikhtiya>r dia mengatakan, “Aku sudah melihat buku itu dalam bentuk tulisan tangannya. Aku tidak membaca buku itu di hadapannya, tapi aku dengar Abu Hatim al-Razi telah membaca buku itu di hadapannya. Buku itu sangat bagus. Metode penulisannya kuat. Tapi, buku itu tidak membebaskan manusia dari dilema jabr dan qadr karena masalah ini telah menjadi objek perhatian semua peneliti dan pemikir.”[20]

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Konsep dan Klasifikasi Ilmu menurut al-'Amiri

Biografi dari al-'Amiri

Nama, keluarga, dan latar belakang budaya
Nama lengkap al-‘Amiri adalah Abu al-Hasan[5] Muhammad bin Abu Dharr Yusuf al-‘Amiri al-Naysaburi. Dia lahir di kota Nishapur pada awal abad ke-4 dan menghabiskan hidupnya dengan kegiatan keilmuan, baik berupa mengajar, menulis, maupun mengadakan rihlah ilmiah ke kota-kota besar budaya Islam pada masanya terutama Baghdad, Rayy, dan Bukhara. Periode paling produktif dalam hidupnya adalah saat dia tinggal di Rayy dan Bukhara. Dia meninggal di kota kelahirannya pada tanggal 27 Shawwal 381 H./6 Januari 992 M..[6]

Ayahnya adalah Abu Dharr Muhammad bin Yusuf yang menjadi menteri bagi Nuh al-Hamid bin Nasr al-Sa‘id bin Ahmad al-Shahid bin Isma‘il bin Ahmad, Penguasa Khurasan dari Dinasti al-Samaniyyin.[7] Para penguasa Samaniyyin bersikap terbuka terhadap para penganut ideologi yang berbeda-beda sehingga Khurasan pada masa mereka menjadi tempat yang kondusif bagi perkembangan ilmu hadits, fiqih, tafsir, teologi (al-Maturidiyyah dan al-Isma‘iliyyah). Kondisi ini, juga maraknya diskusi-diskusi ilmiah pada masa itu, mempengaruhi struktur filosofis al-‘Amiri.[8]

Khurasan, tempat lahir dan wafatnya al-‘Amiri, menurut Khalifat, adalah wilayah yang mampu menandingi Irak dalam hal menghasilkan banyaknya penghapal al-Quran, penafsir, ahli hadith, ahli fiqih, ahli bahasa, penyair, sasterawan, teolog tentang agama Kristen, Yahudi, dan Majusi, pembela berbagai aliran teologi Islam baik yang moderat maupun yang ekstrim sehingga wilayah ini disebutnya bergejolak dengan gerakan keilmuan dalam berbagai bidang. Dari wilayah inilah muncul, selain al-‘Amiri, filsuf-filsuf besar seperti Abu Zayd al-Balkhi, Abu Tammam al-Naysaburi, Abu Sulayman al-Mantiqi al-Sijistani, Ibnu al-Khammar, al-Badihi, Abu al-Qasim al-Antaqi, Miskawayh, Abu al-Farj bin Hindu, Ibnu Sina, dan lain-lain. Kota-kotanya seperti Bukhara, Samarkand, Nishapur, dan Balkh adalah pusat-pusat keilmuan.[9]

Berdasarkan keterangan dari Mona Ahmad Abu Zayd, Al-‘Amiri bertemu dengan Abu Zayd al-Balkhi di kota Shamsatiyan berguru kepada al-Balkhi dalam ilmu-ilmu rasional sampai al-Balkhi wafat. Lalu al-‘Amiri pergi ke Bukhara, lalu ke wilayah al-Shami, tempat dia belajar Ilmu Kalam kepada Abu Bakar al-Qaffal. Di wilayah ini, al-‘Amiri berhubungan dengan banyak ulama dan penguasa, serta memanfaatkan perpustakaan-perpustakaannya, yang kelak akan dimanfaatkan juga oleh Ibnu Sina. Lalu, dia kembali ke Nishapur pada tahun 343 H..[10] Pada tahun 353 H., dia pergi ke Rayy dan tinggal di sana selama 5 tahun.[11]

Pada tahun 360 H., al-‘Amiri pergi ke Baghdad untuk pertama kalinya. Di Baghdad dia dikejutkan dengan sambutan yang tidak hangat oleh para pemikir dan filsuf Madrasah Filsafat Baghdad (Madrasah Yahya bin ‘Adi). Dia tinggal di Baghdad selama beberapa bulan, lalu pergi. Tapi, dia kembali lagi dengan ditemani Dhu al-Kifayatayn Ibnu al-‘Amid dan menghadiri majlis-majlis diskusi yang diselenggarakan oleh Ibnu al-‘Amid dan hasil-hasilnya dicatat oleh al-Tawhidi, Miskawayh, dan al-Sijistani. Setelah Dzu al-Kifayatayn terbunuh, al-‘Amiri kembali ke Nishapur, dan tinggal di sana setahun atau lebih. Pada tahun 368 H., dia pergi ke Bukhara dan tinggal di sana selama beberapa lama. Lalu, dia kembali lagi ke Nishapur dan tinggal di tanah kelahirannya itu sampai wafat pada tahun 381 H..[12]

Al-‘Amiri memiliki banyak murid dan teman, seperti Abu al-Qasim al-katib, Ibnu Maskuyah yang mengutipnya dalam buku Jawidan Kharad,[13] Abu Hayyan al-Tawhidi yang mengutipnya dalam banyak buku. Ibnu Sina pun mengutip beberapa perkataan al-‘Amiri dalam Kitab al-Najat dan menginspirasi Afdal al-Din al-Kashani, filsuf abad ke-7 H./13 M., murid Nasir al-Din al-Tusi.[14] Amin dan al-Zayn di dalam suntingan mereka atas kitab al-Imta>‘ wa al-Mu‘a>nasah mengatakan al-‘Amiri dan Ibnu Sina sering mengadakan diskusi dan buku al-Ajwibah li Su’a>la>t Ibnu Sina ditulisnya untuk menjawab pertanyaan-pertanyaan yang diajukan oleh al-‘Amiri.[15]

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ISLAM IN ANDALUSIA

Before the arrival of Islam, is a royal Hispania Iberian region dominated by the Christian Visigoths. In the year 711 AD, the Umayyad troops, mostly the Moors of Northwest Africa, invaded Hispania led by General Tariq ibn Ziyad, and under the orders of the Umayyad Caliphate in Damascus. 

These troops landed at Gibraltar on April 30 and continue heading north. After defeating King Roderic of the Visigoths at the Battle of Guadalete (711 M), the rule of Islam continued to grow until the year 719 AD Only regions Galicia, Basque and Asturias are not subject to the authority of Islam. After that, the Muslims crossed the Pyrenees to conquer France, but he is stopped by the Franks in the battle of Tours (732 AD). Umayyad Muslim controlled areas are called the province of Al-Andalus, comprising Spain, Portugal and southern France is called now. 

A. Political Developments 

At first, al-Andalus controlled by a trustee Yusuf al-Fihri (governor) appointed by the Caliph in Damascus, with the usual three-year term. But in 740an AD, there was a civil war that led to the rule of Caliph. And in the year 746 AD, Yusuf al-Fihri won the civil war, became a ruler who is not tied to the government in Damascus. 

In the year 750 AD, the sons Abbasids overthrow the Umayyads in Damascus, and seized control of the regions of Arabia. But in the year 756 AD, Abdurrahman I (Ad-Dakhil) depose Yusuf Al-Fihri, and became rulers of Cordoba with the Amir of Cordoba. Wahid refused to submit to the newly established Abbasid Caliphate, as Abbasid forces had killed most of his family. 

He reigned for 30 years, but has a weak power in Al-Andalus and he tried to suppress the resistance of the supporters of Al-Fihri and Abbasid caliphs. 

Over the next half century, his descendants succeeded him as Amir of Cordoba, who has written over all the power of Al-Andalus and sometimes covering western North Africa. In fact, the power of Amir of Cordoba, particularly in areas adjacent to the Christians, often experience fluctuating politics, it depends on the skill of the ruling Amir. Amir Abdullah bin Muhammad even just having power over Cordoba alone. 

Abdullah's grandson, Abdurrahman III, succeeded him in the year 912 AD, and quickly restore the Umayyad rule of Al-Andalus and North Africa and even the west. In the year 929 AD he raised himself as Caliph, thus emirate now has a position equivalent to the Abbasid caliphate in Baghdad and Shiite caliphate in Tunis. 

B. The period of the Caliphate 

Andalusia - the Muslim Spain was occupied at the time of Caliph Al-Walid rahimahullah (705-715 AD), one of the Umayyad caliphate, based in Damascus, where the Muslims had previously been mengusasi North Africa. In the process of the Spanish conquest, there are three heroes of Islam can be said that the most meritorious Tharif ibn Malik, Tariq ibn Ziyad and Musa ibn Nushair Rahimahullahum ajma'in. 

Tharif can be called a pioneer and investigator. He crossed the strait that lies between Morocco and the European continent with the army, five hundred of them were horsemen, they boarded four ships provided by Julian. 

In the raid Tharif not get against it. He won and returned to North Africa to bring the spoils were not few in number. Encouraged by the success Tharif and the crisis that occurred in the body of the ruling Visigothic kingdom in Spain at the time, as well as a big boost to get the spoils of war, Musa ibn Nushair in 711 AD sent troops to Spain as many as 7000 people under the leadership of Tariq ibn Ziyad vol. 

Tariq ibn Ziyad rahimahullah more widely known as the Spanish conquerors when they were larger and more noticeable results. His army consisted of mostly ethnic Berbers supported by Musa ibn Nushair rahimahullah and some Arabs who sent the Caliph al-Walid vol. The troops then crossed the Channel under Tariq ibn Ziyad led vol. A mountain of Tariq and his army first landed and set up his army, known as the Gibraltar (Jabal Tariq). 

By mastering this area, then opened the door widely to enter Spain. In the battle at a place called Bakkah, King Roderick can be defeated. From there rahimahullah Tariq and his army continue to conquer important cities such as Cordova, Granada and Toledo (capital of Gothic empire at that time). Before Tariq rahimahullah managed to conquer the city of Toledo, he requested additional troops to Musa ibn Nushair rahimahullah in North Africa. Moses sends additional forces personnel of 5000, so the number of troops entirely Thariq 12,000 people. This amount is not comparable to the Gothic army much larger, 100,000. 

The first victory achieved by Tariq ibn Ziyad rahimahullah make way for the conquest of the region more broadly. To that end, Musa ibn Nushair rahimahullah feel the need to get involved in the battle arena with the intention of helping the struggle Tariq. With a great army, he set out across the strait, and the city passed one by one can be conquered. After Moses conquered rahimahullah Sidonia, Karmona, Seville and Merida and beat Gothic monarch, Theodomir in Orihuela, he joined Tariq at Toledo. Furthermore, they had mastered all important cities in Spain, including the northern part, from Zaragoza to Navarre. 

Subsequent territorial expansion wave appears in the reign of Caliph Umar ibn Abd al-Aziz rahimahullah H/717 year 99 AD This time the target is intended to control the area around the mountain Pyrenia and Southern France. Leadership troops entrusted to al-Samah rahimahullah, but his efforts were unsuccessful, and he himself was assassinated in 102 H. Furthermore, the chief submitted to Abdurrahman ibn Abdullah al-Ghafiqi vol. With his troops, he attacked the city Bordreu, Poiter, and from here he tried to attack the city of Tours. However, between the towns of Tours Poiter and that he was arrested by Charles Martel, so the invasion of France failed and led troops to retreat back to Spain. 

After that, there are still attacks, such as the Avirignon year 734 AD, to Lyon in 743 AD, and the islands located in the Mediterranean Sea, Majorca, Corsia, Sardinia, Creta, Rhodes, Cyprus and some of Sicilia also fell into the hands of the Islamic Umayyad era. The second wave of the invasion of the largest Muslim movement started at the beginning of the 8th century AD, has been reaching out across Spain and the wider Middle French far-reaching and important parts of Italy. Victories achieved Muslims look so easy. It can not be separated from the external and internal factors are favorable. 

What is meant by external factors is contained in a condition of Spain itself. At the time of the conquest of Spain by the Muslims, the social, political, and economic country is in a sad state. Politically, the Spanish territory torn apart and divided into several small countries. Simultaneously Gothic rulers to be intolerant towards religious sects adopted by the authorities, namely the flow Monophysites, especially against people of other religions, Judaism. Judaism which is the biggest part of the population of Spain was forced to be baptized in the Christian faith. Are not willing to be tortured, and brutally murdered. 

People were divided into a class system, so the situation is clouded by poverty, oppression, and lack of equal rights. In situations like that, the oppressed await Liberator interpreter, and the interpreter of its release they found Muslims. In connection with that Amer Ali, as quoted by Imamuddin said, when Africa (East and West) and services in terms of materials, togetherness, justice, and prosperity, neighbors in peninsular Spain is in a deplorable state under the rule of an iron fist ruler Visighotic. On the other hand, the kingdom is in turmoil, which inflicts the suffering of the people. As a result of cruel treatment, the colonies became an important Jewish places of resistance and rebellion. Divisions of Spain's intervention helped the success of Islam in the year 711 AD The split was very much coraknya, and existed long before the Gothic kingdom stand. 

Political divisions exacerbate the economic situation. When Islam came to Spain, the local economy in a state of paralysis. In fact, when Spain was under the rule of the Roman (Byzantine), thanks to the fertility of the soil, agriculture thrive. Similarly, mining, industry and trade as it is supported by good transport facilities. But after Spain was under the rule of the kingdom of the Goths, crippled the economy and social welfare decreases. Hektaran left stranded without the tilled soil, several factories were closed, and between the region and other regions hardest-hit due to the roads not being treated. 

The poor state of social, economic, and religious was mainly caused by the chaotic political situation. The worst condition occurs in the reign of King Roderick, the last king was defeated Goths Islam. Early destruction of the kingdom when King Roderick Ghoth is the capital of the country moved from Seville to Toledo, while Witiza, who was a ruler over the Toledo area, dismissed offhand. This incurred the wrath of the state and Achila oppas, brother and son Witiza. Both then gather up the strength to overthrow Roderick. They went to North Africa and joined the Muslims. 

Meanwhile, there is also a conflict between the Queen Julian Roderick, the former ruler of Septah. Julian also joined the Muslims in North Africa and support the efforts of Muslims to master Spanish, Julian even lend four ships used by Tharif, Tariq and Musa Rahimahumullah. 

It is advantageous that the Islamic army soldiers Roderick consisting of oppressed slaves no longer have the spirit of war Additionally, the Jews who had been depressed also have fellowship and provide support for the struggle of the Muslims. 

As is the internal factor is a condition that is contained in the body of rulers, leaders tokon-Islam fighters and soldiers involved in the conquest of Spain in particular. The leaders are powerful figures, army compact, unified and confident. They were competent, courageous and steadfast in the face of every issue. Equally important is shown by the Islamic Army of Islam, tolerance, brotherhood, and mutual help. Religious tolerance and brotherhood contained in the person of the Muslims that led to the Spanish population to welcome the presence of Islam there. 

C. Development of Civilization 

Muslims in Spain have achieved a glorious triumph, they gain many achievements, even the effect brought Europe and the world to progress more complex, especially in terms of intellectual progress. 

In a period of more than seven centuries of Muslim rule in Spain, Muslims have achieved success in there. Many achievements they earn, even bringing European influence, and then bring the world to a more complex progress. 

Intellectual Progress 

Spain is a fertile country. Fertility is high economic income generation and in turn produce a lot of thinkers. 

Public Islamic Spain is a plural society consisting of: 

- Arab communities (North and South) 

- Al-Muwalladun (Spaniards who converted to Islam) 

- Barbarians (Muslims from North Africa) 

- Al-Shaqalibah (German mercenaries were sold to Muslim rulers) 

- Jewish 

- Christian Arab Muzareb cultured 

- Christians who are opposed to the presence of Islam 

All of the community, except the last, giving shares to the formation of the intellectual culture that gave birth to the Resurrection Andalus Scientific, literary, and physical development in Andalusia - Spain. 

1. Philosophy 

Islam in Spain has recorded a single sheet of brilliant cultural history of Islam in the stretch. He serves as a pedestrian bridge through which the Greco-Arabic science to Europe in the 12th century. Interest in philosophy and science were developed in the 9th century AD during the reign of the Umayyad ruler of the 5th, Abdurrahman ibn Muhammad (832-886 AD). 

On the initiative of al-Hakam (961-976 AD), the works of scientific and philosophical imported from the East in large numbers, so Cordova with university libraries and universities are able to compete with Baghdad as a major center of science in the Islamic world. What is done by the leaders of the Umayyad dynasty in Spain is preparing to give birth to great philosophers in the later. 

The final part of the 12th century AD saw the rise of a follower of Aristotle's largest arena of philosophy in Islam, which Ibn Rushd of Cordova. He was born in 1126 AD and died in 1198 AD His trademark is the accuracy in interpreting the texts of Aristotle and prudent wrestle chronic problems of philosophy and religious harmony. He was also with his Bidayah jurist al-Mujtahid. 

2. Science 

IImu-medical science, music, mathematics, astronomy, chemistry and others are also developing well. Abbas ibn Famas luminary of chemistry and astronomy. He was first to discover the manufacture of glass stones. Ibrahim ibn Yahya al-Naqqash known in the science of astronomy. He can determine the timing of the eclipses of the sun and determine how long. He also managed to create a modern binoculars to determine the distance between the solar system and the stars. Ahmad ibn Ibas of Cordova is an expert in the field of medicine. Umm al-Hasan bint Abi Ja'far and al-Haafiz sisters are two of the woman's medical expert. 

In the field of history and geography, the western Muslim region produced many famous thinkers, Ibn Jubair of Valencia (1145-1228 AD) wrote about the Muslim countries and the Mediterranean and Sicilian Ibn Batuthah of Tangier (1304-1377 AD) and the Chinese reaching Pasai Ocean . Ibn al-Khatib (1317-1374 AD) compiled a history of Granada, while Ibn Khaldun of Tunis is formulating the philosophy of history. All of the above historian residing in Spain, which is then moved to Africa. That's part of the big names in science. 

3. Fiqh 

In the field of fiqh, Islamic Spain known as the adherents of the Maliki school. Who introduced this school there is Abdurrahman ibn Ziad. Further development is determined by the Qadi Yahya ibn during Abdurrahman Ibn Hisham. Fiqh other experts such as Abu Bakr ibn al-Quthiyah, Munzir Ibn al-Sa'id Ibn Hazm Baluthi and famous. 

4. Music and Arts 

In the field of music and sound, Islamic Spain achieved brilliance with the character of al-Hasan Ibn Nafi that dijiluki Zaryab. Every time hosted by meeting and banquet, Zaryab has always demonstrated his skill. He is also well known as a composer. Science dimiliknya it down to their children both male and female, and also to the slaves, so that his fame spread. 

5. Language and Literature 

Arabic has become the language of administration in Islamic rule in Spain. It is acceptable to Muslims and non-Muslims. In fact, a native of Spain menomor emphasized their native language. They are also a lot of skilled and proficient in the Arabic language, both speaking and grammar skills. They include: Ibn Sayyidih, Aljiyah author Ibn Malik Ibn Khuruf, Ibn al-Hajj, Abu Ali al-Isybili, Abu al-Hasan Ibn Usfur, and Abu Hayyan al-Ghamathi. Along with the progress of the language, literature sprung up, like Al-'IQD Ibn al-Farid Rabbih Abd al-Dzakhirahji Mahasin Ahl al-Jazirah by Ibn Bassam, Kitab al-Qalaid the work of al-Fath ibn Khaqan, and many others

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