The Heritage of One Civilization
 
 
Islam and the Concept of Society:
Islam envisages the constitution and establishment of an ideal society which is firmly based upon friendly, pacific and close ties of/between its members. Contrary to other prevalent ideologies, differentiating Man based on race, ethnicity or language, Islam distinguishes mankind according to his affiliation with faith in a particular religion.
Thus from “The Holy Qura’an’s” point of view, all the followers or devotee(s) gathered round a particular prophet form an especial group called “Om-m-at” and incorporation of such groups fundamentally constitutes the “community” of Man. Consequently, as the firm believers in God Almighty and also members of the human race, prior to and apart from variations in their socio-economic affiliations and political classifications, all Muslim, Christian and Jewish communities should pursue a peaceful co-existence and enjoy a fruitful life. Pertinently, the unfortunate occurrence of any hardships or calamity not only debilitates each individual, but also causes the suffering of others for they are all members of humanity.
 

Nothing can more vividly portray the very essence of this distinct philosophical insight and positive Omanism than the following poetry of Saadi, one of the most renowned Persian Poets, which is exquisitely engraved on the main entrance to the U. N.: Men are members of one body for in essence they all spring from one origin so in the event of calamity and sorrow not one, but all will suffer.

Islam and Science
Regarded as the world's most creative civilization, Islamic civilization ran supreme in the realm of science for seven hundred years (the 9th century to 16th century A.D.). Remarkably, renowned Iranian scholars were acknowledged as the main organizers of scientific thought and human understanding within the mentioned era(s). Although comparatively diminished in stature and variety, specific discourse and academic exchange(s) between Iran-o-Islamic scholars and their western counterparts distinctly signified the subsequent centuries -particularly in the fields of medicine and pharmacology.
 
In addition to their initial active discourse with Greek and Byzantine sciences, Islamic scientific disciplines always enjoyed an independent method of study on the essence of phenomena, the causality and the relation between various forms of matter and the meaning of change and transformation in the physical world. Within the first few centuries right after the advent of Islam, Muslim scholars successfully managed to promote Arabic to a fully-fledged scientific/academic language through establishing numerous scientific institutes and translating valuable textbooks from Greek, Pahlavi and Sanskrit into Arabic. Accordingly, a remarkable collection of scientific texts in the fields of mathematics, physics, astronomy, medicine, chemistry and history were not only translated into Arabic, but were also elaborately commented upon by great Muslim scientists.

 

 
 
The Impact of Islamic Sciences upon the Western Scientific Thoughts
Significant scientific texts and scholarly works of famous Islamic scientists and philosophers were translated into Latin in Spain, Sicily, and other important Italian cities, during the eleventh, twelfth and thirteenth centuries A. D. Gradually, names of several distinguished Islamic scholars such as Avicenna and Razi became a household word within western scientific communities and the Islamic medicines, particularly Avicenna’s canon of medicine became a standard work and dominated western medical practices until the Renaissance. As an outstanding Islamic philosopher and physician, Avicenna’s writings (Ibn-e-Sina, 980-1037 A.D.) combined the teaching of Aristotle with Neoplatonic ideas and greatly influenced the development of medieval western philosophy. Kharazmi’s mathematical theories, like those of Avicenna’s, were acclaimed as great accomplishments and further astronomical tables devised in Europe were all based upon the earlier Islamic findings.