Articles From Our Experts

In the pre-modern Arabic-speaking lands, as the world over, the lives of people and animals were intertwined in manifold ways. This resulted in the production of numerous Arabic scientific, veterinary, and related texts on the world of beasts.

Common household practices such as consuming hot soups and drinks when one has caught a cold are rooted in humoral medicine, which was the dominant medical paradigm from the time of Galen to the nineteenth century (and beyond) across much of the world.

Astrology was considered a scientific discipline in the Middle Ages, when political powers patronised astronomical research that was considered necessary for obtaining ‘scientific’ astrological predictions.

An enormous effort was made to translate almost all known Greek literature into Arabic during the 8th to 10th centuries, and Baghdad was at the centre of this work. Why was it that so many of the translators were Christians?

Ptolemaic astronomy became known in mediaeval Europe mainly through translations from Arabic. Latin translations of the Almagest reflect the complex tradition of Ptolemy in the Arab world and show the translators' individual approaches to a demanding and unfamiliar science.

When and where did the sciences practised in the Islamic world during the so-called Golden Age originate?

Scribal notes in a Mughal-period manuscript of fourteen musical texts shed light on its historical context and the process of its creation.

During a period often characterised as one of decay and decline, the Andaluso-Tunisian astronomer Ibn al-Raqqām wrote his Risālah fī ‘ilm al-ẓilāl, the most important treatise on sundials of the Islamic West. The instruments he describes are much more elaborate and sophisticated than the surviving examples of Medieval sundials from al-Andalus and the Maghrib.

The peoples of the Islamic world excelled at designing and building water-clocks as these manuscripts show.

In AD 137, Ptolemy compiled a catalogue of forty-eight constellations containing 1022 stars. ʽAbd al-Raḥmān al-Ṣūfī revised critically Ptolemy’s catalogue, added new stars and identified those appearing in the Arabic folk tradition.

Ḥunayn Ibn Isḥāq: a Medieval Arab scholar who transformed his understanding of ancient Greek medical texts into manuals for the benefit of many successive generations of students.

How did an Agent of the East India Company use his position to collect the manuscripts that went to form the basis of the British Library’s Arabic-language collection?

The words camphor, lemon, syrup and tamarind all derive from Arabic formularies – books in which Arabic-speaking physicians and pharmacists preserved and adapted the knowledge of earlier civilisations and presented new drugs to the public.

For eight hundred years, the Arabic scientific tradition was superior to that found in western Eurasia. It gave birth to new theories and fields of scientific inquiry that laid the foundations for the Scientific Revolution, and continued to flourish thereafter.

During the early ʿAbbāsid period (ninth century CE), a diverse group of scholars collaborated on the long-term project of translating an elaborate work of pure geometry dealing with the properties of the parabola, ellipse and hyperbola – Apollonius’ Conics.

Among pre-modern Arabic scholars, the Almagest was generally regarded as the most authoritative work on astronomy. This esteem for Ptolemy's text, however, contrasted with a common practice among Arabic readers not to consult the Almagest directly but to rely on later commentaries for studying Ptolemy's theories.

The sources of the British Library’s Arabic scientific manuscripts are many and various. Here we discover an individual who contributed to the collection and lived an adventurous life in London and the Middle East.