BIOGRAPHY

ABU
RAYHAN
MUHAMMAD IBN.
AHMAD Al-BIRUNI

UNGS 2040
ISLAM, KNOWLEDGE AND CIVILIZATION

GROUP ASSIGNMENT

GROUP MEMBERS:
NUR HIDAYAH BT. MOHD DIN 0822614
SYARIFAH NURHANIS BT ISMAIL 0828350
SYAMIM AMIRA BT ABDULL KAHAR 0825646
SOHIFATUL AWALIYAH BT SALEH 0823870

LECTURER:
DR ALIZA(ALI) B. ELIAS
TABLE OF CONTENT
ACKNOWLEDGEMENT 3

PREFACE 4

PART I

AL-BIRUNI BIOGRAPHY 5-7

PART II

AL-BIRUNI MAIN CONTRIBUTION

i- AL-BIRUNI & COMPARATIVE RELIGION 8-15

ii- AL-BIRUNI STUDIED OF THREE MAIN RELIGIONS 16-21

AL-BIRUNI OTHER’S CONTRIBUTION

i- AL-BIRUNI & PHILOSOPHY 22

ii- AL-BIRUNI & ASTRONOMY 23
iii- AL-BIRUNI & GEOGRAPHY 24
iv- AL-BIRUNI & TRIGONOMETRY 24-25
v- AL-BIRUNI & MINERALOGY 25-26
vi- AL-BIRUNI & BIOMEDICAL SCIENCES 26

CONCLUSION 27
BIBLIOGRAPHY 28

Muslim

ACKNOWLEDGMENT

2
It is with a feeling of gratitude to Almighty Allah SWT that at the end we have

successfully completed this modest work of biography on our great Muslim scholars Abu

Rayhan Muhammad Ibn. Ahmad Al-Biruni. The major assistance in the grounding of this

work which we are indeed thankful is our respected lecturer Dr.Aliza (Ali) B. Elias. He

gave us full of support in order to accomplish this work. He explained in details on the

structure of this assignment and how to elaborate the main idea pertaining Al-Biruni’s

contribution on comparative religion as a whole. We also discussed about few articles

used in this assignment to make sure we come out with the relevant issues which benefit

not only to us but also to the readers. Above all, it is always Allah SWT that we should

give utmost gratitude to, for it is only through His blessing that our efforts bear fruits.

May Allah be with us always. Amin.

PREFACE

3
This work is an attempt to look into the life, works and contributions of Abu Rayhan Ibn.

Ahmad Al-Biruni as one of the great Muslim scholars. Al-Biruni love in doing research

and studies about nature and human that is relate to intellectual thinking which have give

us positive impact nowadays. Eventhough his prior contribution is actually towards

science methodology, but he never take granted of the religion matter. He also studied the

truth about religion that becomes belief to the generation itself. The idea about

comparative religion was first emerged by Al-Biruni and then followed by the others

scholars over the centuries. Al-Biruni used a few methods that are rational to make

comparison among the religions of the nations. All these method are relying on the facts

and theories which are relevant over period. The detailed will be discussed further in

these few chapters. Thus, it is a great blessing for us to be able to share with

others any benefit one can achieve by reading this work. Despite the

information computer technology and internet that are widely available

today, we hope that this work may also serve as one of the relying

sources that can be refers to. Finally, we sincerely welcome any

positive advices and comments by making it a valuable gift to our

Muslim brothers and sisters.

4
 1.0 BIOGRAPHY OF AL-BIRUNI

Abu Raihan Muhammad Ibn Ahmad al-Biruni or well known as “Al-Biruni” was

born outside of the city of Khawarizm. He was born in the month of Dhu-l’Hijja 362 /

September 973 in the area which produces many of greatest scholars and sages of Islam.1

He showed propensity for the sciences at the early age and is said to have studied under

Abu Nasr al-Mansur.2 Many scholars are of the view that al-Biruni was “born in a Persian

speaking Tajik family” and therefore was a “Persianised Turk”. Though, other scholars

are of opinion that his mother-tongue was Khawarizmian. In his life, he implements the

cultural life of the Persian.3

Al-Biruni spent his childhood in Birun, one of area outside the Kath. Kath is the

city of Gurganj, part of the Khawarizm. According to Kitab al-Ansab wrote by Sam’ani,

people of Khawarizm will call the outside people of their city as ‘biruni’ or ‘al-bizak’.

Perhaps this is why he has been called as “al-Biruni”.4 Other than these facts, however

remain disputes.

At the age of 23, al-biruni had to leave Birun due to some political problems.

‘Rayy’ a well-known centre for astronomy at that time, is his journey. However, about 3

years after, he encountered some difficulties there. Therefore, he went to Jurjan at the

invitation of its king, Sultan Shams al-Ma’ali bin Qabus. There in the year of 390/999, his

famous book Kitab al-Athar al-Baqiyah was completed and dedicated to the Sultan.
1
Nasr, Pengenalan Doktrin Kosmologi Islam, 104
2
Ibid., 104
3
Kamar Oniah, Early Muslim Scholarship in Religionswissenschaft, 31
4
Said, Al-Biruni: Zaman, Kehidupan dan Peranannya, 62

5
After about 10 years in Jurjan, al-Biruni received an invitation from the Ma’munid ruler

Abu al-Hasan ‘Ali, and therefore he left for Khawarizm.5

The power of the Turks in Central Asian rising, that leads to capture of

Khawarazm by the other ruler, King Mahmud Ghazna. Al-Biruni was one of the well

known figures related with the court of King Mahmud Ghazna, who was one of the

legendary Muslim kings at that time of the 11th century C.E. The fame of al-Biruni

scholarship went around when Mahmud Ghazna took him alongside with his journeys to

India several times and thus he had the chance to travel all over India during a period of

20 years.6 Back in Ghazna, he composed his most famous book, Kitab al-Hind as well as

Kitab al-Tafhim.

Later on, in 421/1030 King of Mahmud died in Ghazna. A disagreement held

among his sons, resulting in the win of Sultan Mas’ud whom was a great patron of al-

Biruni. The major astronomical piece, Kitab al-Qanun al-masudi or is well known as

magnum opus was dedicated by al-Biruni to him.7

The long life of al-Biruni witnessed significant change in his interests. In the early

age, mathematics and astronomy is the main attractive field for him, in which he became

one of the greatest Muslim scientists. His concentration later headed for history,

philosophy and geography and finally during the latter part of his life to optics, medicine,

mineralogy and pharmacology (study of drug in the use of medicine) as shown in his

Kitab al-Saidanah. All the way through these changes, his interest in religion and cult

5
Kamar Oniah, Early Muslim Scholarship in Religionswissenschaft, 31
6
Dr. W.Hazmy C.H, Dr. Zainurashid Z., Dr. Husaini R., Muslim Scholars and Scientists, 63
7
Nasr, Pengenalan Doktrin Kosmologi Islam, 105

6
remained strong as in his work on comparative religion as in Kitab al-Athar and al-Hind

remains among his most important contributions.

Truly, there are many other books that have been written by al-Biruni including

the field of philosophy. For instance, Kitab al-sha-mil fi’lmawjudat, Kitab fi’ltawassut

bain aris-tutalis, Kitab Riyadat al-fikr wal-‘aql, Kitab Maqalahfi’l-bahth anal-athar and

Kitab Maqalahfi- sifat asbab. However, these knowledgeable books are missing.8

Al-Biruni lived the rest of his days in Ghazna, continuing to write and study until

the very end of his life around 442/1051.9

2.0 AL-BIRUNI & COMPARATIVE RELIGION

8
Nasr, Pengenalan Doktrin Kosmologi Islam, 106
9
Ibid., 105

7
2.1 Al-Biruni and Criticism in Religion

Al-Biruni does not constraint the right for scholars to analyze and comment

among those religions they compared. Al-Biruni wrote in his book about observation,

evaluation and critics of the religions and these have proved that Al-Biruni really

committed and detailed in doing his studies about comparative religion. Furthermore, Al-

Biruni also using the methodologies of many Muslims scholars and Muslims approach to

form a scholarship. This is to be highlighted that to do justice to Al-Biruni, the rational

issues and accuracy of report must be taken into consideration.

The accuracy and rational issues of the report are obtains from its meaning,

convincing and error. For example, the report on Kalwadha fires is claimed to be blood of

Prophet John the Baptist(a.s) is being critics either it is based on belief or faith.10 Those

reports are rejected as it is unreasonable. Second case is about the idol wooden wood as

known as Aditya which claimed to be centuries. Al-Biruni has come out with the

scientific method using the rules of logic and facts in critics the sahih of this report. Al-

Biruni’s critic seems to be very reasonable and acceptable since wood cannot have lasted

over such a long period plus with the wet climate of the regions.11

In the perspective of Muslims, Al-Biruni has figure out about the case where the

name ‘Ali wrote on the gem stone which believed that “the figure of the name ‘Ali is

10
The Chronology of Hisab Al-Jummal(Numerology)
11
Ancient story of Hinduism

8
frequently found in veins of mountains.” Al-Biruni relates this case with his personal

experience when he asked the preacher to wrote the name of Muhammad and ‘Ali on

stones and sold them to the people, yet claiming the names written on the stones are

original. The value can be stated here is about rationality of human ‘aql in conducting his

belief toward the generation false stories.

On the other case is the view from Christianity about the emergence of the Cross

sign. The Christian believe that Jesus and Moses have miracle stuff, and while Jesus

threw his stuff to Moses’s stuff the symbol of cross was obtained. For Al-Biruni, this

story and belief doesn’t rational and he start to critic. He said that it is not necessarily

when the two longitudinal stuff are threw it only can resulted the “+” symbol but it can be

also form “x” as well.12 This explanation is reliable to all consequence. The behavior of

throwing something is uncertainty whether it can achieve success or not.

In addition, based on the story of Ashab al-Kahf13 has explained different way of

understanding among the nations. Christian may say that there are eight sleeping youth in

the Caves of Ephesus while Muslims believe that there are only seven. According to his

research, Al-Biruni claimed that there are thirteen people who are involved because some

of the monk had died at the same place of the youths.

Clearly, Al-Biruni’s method of analysis and criticism are very scientific which must

cover all these relevant condition:14

1. Criticism and commentaries should be based on verifications and justifications.

12
Kamar Oniah, Early Muslim Scholarship in Religionswissenschaft, 92
13
Kamar Oniah, Early Muslim Scholarship in Religionswissenschaft, 94
14
Kamar Oniah, Early Muslim Scholarship in Religionswissenschaft, 103-104

9
 2. Verifications and significations ought to be based on evidence taken from text and

traditions, studies and research, and through observation and reasoning.

3. Mathematics and calculation can also be used as a form of verification of things

verifiable by mathematics.

4. Those that fall into category of being possibly true to be accepted as true unless

proven not to be true.

5. Words and expressions should be understood and assessed in the context of their

usages in the religious texts.

6. Reasoning and argumentation of opponents, and the background in which they

work, should also be given due consideration.

7. In analyzing and comparing issues between religions and their communities other

than one’s own, it is very important that the scholar be non-partisan.

8. In arbitrating issues between religious, it is important that traditions, teaching ang

thought of all parties concerned be presented alongside the scholar’s view

2.2 Al-Biruni and Dialogical Method

10
 Another method that Al-Biruni pursued in order to explicate his study about

another religion that specifically in Indian culture is Dialogical method. This method also

had been used to completing on his writing of his book, india. It’s also determned a ways

in which Al-Biruni collecting his materials on doing a projects.

Since Abu Sahl asked Al-Biruni to write what he knew about the Hindus, Al-

Biruni must owned a certain audience to be implement when he was writing

India.*Because of that Al-Biruni applied this method to helping those who have interest

to enter into dialogue with Hindus. According to him, dialogue with Hindus is necessities

since there are many subjects that complex and complicated that can be perfectly clear if

we are having a connection with them.15 In other word the purpose of studying another

religion is to promote the acquaintance between supporters of different religious

traditions and to emphasize the universal in all components in all religions.

Personal encounters, textual studies and observation are considered as the

efficient way to enter into the world of another culture.16 However, of the fact there will

be no doors, path and entrance into the life of another civilization without awareness of

the veils that related better and clear understanding by the very nature of language. The

consequences, Al-Biruni can master the language of Sanskrit and because of his

proficiency in that language eventually led him to translate books from Arabic into

Sanskrit, and from Sanskrit into Arabic.17 Even Al-Biruni have to deal with complicated

15
Al – Biruni’s Methodology in Comparative religion centre for Civilization study, UM, June 1998
16
Al – Biruni’s Methodology in Comparative religion centre for Civilization study, UM, June 1998
17
Bulletin of the School of Oriental and African Studies,Vol. 52, No.2 (1989):265-305.

11
philosophical and religious issues18, it’s not blocking him keep going on his study and

learn from Hindu scholars. He says in a passage in India that:

I have found it very hard to work into the subject, although have a

great liking for it, in which respect I stand quite alone in my time,

and although I do not spare either trouble or money in collecting

Sanskrit book from places where I supposed they were likely to be

found, in procuring (them) for myself even from very remote

place, and from Hindu scholars who understand them and are able

to teach me.19

Highlighted, even Al-Biruni attempt to learn the Hindu religion, science and philosophy

on personal encounter, he also engaged in textual studies as well. Again, he do not

hesitate to allocate money and time to collect Hindu books wherever they were be found,

and some of them Al-Biruni translate into Arabic.20

So, from the explanation above, we can conclude that in order to study other

religion, the dialogical method also important and relevant as sometime the oral and face

to face ways are more effective. As some problems and certainty can be solve by directly

relationship. As a result, better understanding can be pursued for those that interested in

studying other religions.

2.3 Al-Biruni and Comparison Method

18
Al – Biruni’s Methodology in Comparative religion centre for Civilization study, UM, June 1998
19
India , 24; Tahqiq, 18.
20
Al-Biruni’s Contributions to Comparative religions, Uni. Of Canterbury,Chuistchurch, Nz. Nov 2000

12
 One of the methods that al- Biruni used in comparative religion is a comparative

method. According to some prominent scholars, the only ultimately justifiable reason for

engaging in the study of other religions is to improve relations among the adherents of

different religious traditions.21 Moreover, al- Biruni also makes the comparative studies

within each religion for example between celebrations, texts, rituals, intuition and also

customs.

In his comparative method, it can be classified into three main categories which

are:22

1. Inter-religious comparatives, where comparative are drawn from other

religious or religious communities.

2. Intra-religious comparatives, where comparisons are made within the

religion itself.

3. Inter- sectarian comparatives, where al –Biruni differentiate

interpretations, doctrines, teachings and practices of the different sects or

denominations.

In inter – religious comparative, al- Biruni select the Greeks as the main

community. This is due to that the Greeks or pagan religious communities were quite

21
Al – Biruni’s Methodology in Comparative religion centre for Civilization study, UM, June 1998
22
Kamar Oniah Kamaruzaman, Early Muslim Scholarship In Religionswissnschaff , 106

13
familiar around Muslims. Other than that, the Greeks have the same opinions like the

Hindus; their educated classes also same like Hindus and also they have same idolatrous

views as Hindus. As for their example, al- Biruni makes a passing remark of a same

understanding found in Sufi thought and the Persian Barzarkh regarding the Hindus

concept of paradise.

Al- Biruni does not used Islam as a comparative base because he thinks that Islam

is unique in that it is the Truth and the true religion while all others are deviations from

the Truth. For instance, types of knowledge and their stages, the world as a sleeping soul

and the meaning of the “sleeping” and many more23. Based from the example, it shows

that Muslim is a unique group of community with their own philosophical approaches,

have their own special versions and also their constructions of religious dogmas and

texts.

For the second category which is intra – religious comparative, it focussed on

Hindu scriptures and texts, philosophies and doctrines, and the science. The general in

nature that al – Biruni used to compare in this category like his contrasting of the beliefs

of the educated and the uneducated within the Hindu society. Al – Biruni claimed that

“educated class strives to conceive abstract ideas and to define general principles while

the uneducated classes do not pass beyond the apprehension of the senses, and are

content with derived rules...”24

23
al-Biruni’s Contributions to Comparative religions, Uni. Of Canterbury,Chuistchurch, Nz. Nov 2000
24
Sachau, The Chronology, 277-279

14
 In other to begin his treatment regarding the Hindu religion and philosophy he

need to understand the Hindu concept of God by the educated people and also uneducated

people. The Hindus believe with regard to God that he is one, eternal, without beginning

and end, acting by free-will, all-wise, almighty, living, giving life, ruling, preserving; one

who in his sovereignty is unique, beyond all likeness and unlikeness and that he does not

resemble anything nor does anything resemble him…25This is cleared that al-Biruni said

that the educated Hindus believe of God but for the uneducated Hindus most of them

view on the concept of God are simply abominable.

For the last category which is inter-sectarian comparatives al- Biruni talked about

the Melkite, the Syarian and also the Nestorian denominations of Christianity, with

regard to their celebrations and commemorations. In this category he also includes about

the similarities and contrast between the denominations. Furthermore, he also talked

about the different versions of concepts among the Jewish sects, namely the Maghribis,

the Ananities, and the al-Faniyah. Thus in conclusion, therefore al – biruni is truly a

scholar of comparative religion. It shows that al- Biruni has successfully shown the

subject under discussion has a universal status and application.

2.4 Al-Biruni Studied of the Three Main Religions

2.4.1 Hinduism

a. Text and Scripture

25
Sachau, The Chronology, 282-289

15
 Al-Biruni was uncomfortable with the misinterpretation in Hinduism’s text and

scripture. He tries to fix all those falsities before it begin to be practiced by Hindus in

present or in future generation. This task is not a common task and need to deal with a lot

of difficulties. This task required Al-Biruni with the comprehensive knowledge

throughout the religion such as in their language, writing and also communicating skill

which are enable him to accomplish the mission26. The methodology in doing this task

must be relevant to their civilization and literature, thus, Al-Biruni’s methodology of

rational and accuracy is not compatible into his matter.

Hindu religious literature is the most ample literature in the world and it is

impossible for Al-Biruni to cover all of it, but the most important thing for him is made

his study comprehensive with better understanding.27 He translated the Hindus’s texts

which are the Patanjali and the Samkhya into Arabic. Moreover, in Kitab al-Hind, Al-

Biruni has discussed about the most sacred scripture of Hindu which is the Veda. He

briefly explained about the significant of Veda to the Hindu society. In additional, before

the Veda has been explained by Al-Biruni, Hindus just believe Veda verbally from

Brahmin, afterwards, the Veda is now known as ‘knowledge’. According to Al-Biruni,

Brahmin just recites and memorizes without prior understanding of the words contain in

the Veda. Nevertheless, Veda cannot be written in order to preserve the intonation.

Hence, Al-Biruni always refer to the original scripture for verification for every

interpretation he made in order to preserve his methodology which state with the the

principle of accuracy and rational.

26
Chatterji,”Al-Biruni and Sanskrit”,88-89
27
Arvind Sharma, ed., Our Religious (San Fransisco: Harper,1993),26

16
2.4.2 Judaism

The proof that Al-Biruni having a direct contact with the Jewish community are to

be found only in Kitab al-Athar. As usual, Al-Biruni having a discussion with the

scholars on subject of their religion and relate some report.28 Under this subtopic, will

mentioned about his perspective on their scripture, holidays and festivals.

a) Scriptures and Texts

Al-biruni focusing only around the Torah for the sacred text of the Jews. The Jews,

Samaritans and Christians have their own Torah and there are three amount of Torah.

The Jewish think that they are free from confusion but also claims that the Christians

duplicate the Torah had been tempered with.29Al-Biruni “s centred only on Kitab al-

Athar is on computations and calendar events of the community and not on their

doctrines and philosophies. So that, Al-Biruni do no mentioned about the other

Jewish religious text such as Talmud.30

b) Holidays and Festivals

28
Al-biruni, Kitab al-Athar, 144-204 and 275-278
29
Kamar Oniah Kamaruzaman, Early Muslims Scholarships in Religionswissnschaff, 173
30
al-Biruni, Kitab al-Athar, 20-21

17
 Torah had been again as references in enumerating Jewish festivals and solemn days.

In observing their festivals Al-Biruni follows their calendar closely, narrates how

their celebrated and indicating too those days that are forbidden to celebrate.31

One of the celebrations is Jewish New year that start with the blowing of ram-horn.

Second, Sabbath day, which is any kind of work are forbidden on this day. It entitled

that Jewish claims, Prophet Abraham a.s offered his son as a sacrifice to a

God.32Third, feast and fast for religious and political events. For example, the

commemorations that are related to King Nebucadnezzar are obviously sad and

gloomy for the Jews suffered much at his hand.33

According to them, all the fast are non-obligatory except the Fasting of

Kippur(al-‘Ashura). The fasting is to eliminate their sins of doing mistakes, so

whoever failed to fulfil this fasting should be put to death, explaining to Al-Biruni.

On this day, they are prostrate themselves as a worship to God and it’s begin half an

hour before sunset and finish half an hour after sunset the next day. If feast are

commemorations of happy events in the Jewish history, then their fast is

commemorations of sad days, from Al-Biruni’ account.

Al-Biruni also distinguishes between some variations as found in the

understanding of some of Jewish section such as Maghribits, the Ananities and the al-

Faniyya 34with regard to the days of their festivals and fast.

31
Kamar Oniah Kamaruzaman, Early Muslims Scholarships in Religionswissnschaff, 174
32
Kamar Oniah Kamaruzaman, Early Muslims Scholarships in Religionswissnschaff,174
33
al-Biruni, Kitab al-Athar, 276 and 277-271
34
Kamar Oniah Kamaruzaman, Early Muslims Scholarships in Religionswissnschaf, 178

18
 In nut shell, even there are no evidence that Al-Biruni read it in orginal language, bud

he quote them directly. He also take and quote others of scientific books,35

2.4.3 Perspective in Christianity

Holidays and Festivals

Al –Biruni has devides the festivals of the Christians into three category which

are holidays of Melkites, the Nestorians and the Jacobites, the Christian Lent and also

those events that related and the feasts and fasts of the Nestorians. Other than that, the

Jesus Christ (a.s) that they refer as “the Messiah” to the religion and the life of Christian

and they celebrate as Jesus’ commemoration days. Other day that they are celebrated is

Nativity or birthday. Nowadays people called it as Christmas Day that happened on 25th

December. Epiany is also one of the day of Jesus’ baptism or known as “christening”.36

This day happened when the children are three or four years old.37Moreover there is also

a day that recollection of the visitation of Prophets Moses and Elias (a.s) to Jesus and his

disciples on Mount Tabor which is The feast of The Tabor day.

For the Christian Lent, Lent itself means dependent on the Jewish Passover. He

talked that the Lent itself usually celebrates last for forty days ending with the fast

breaking. During the New Sunday, just after the fast- breaking Jesus will dress in white

on that particular day. Christians believe that the day bring them luck in other to star the

business. Another term for commemoration of Jesus to heaven is Ascension. Ten days

35
Kamar Oniah Kamaruzaman, Early Muslims Scholarships in Religionswissnschaf, 178
36
Kamar Oniah Kamaruzaman, Early Muslim Scholarship In Religionswissnschaff , 108
37
Kamar Oniah Kamaruzaman, Early Muslim Scholarship In Religionswissnschaff , 108

19
after the New Sunday is Whitsun Day which means that the Paraclete (Holy Ghost) and

Jesus’ disclosure their identity.

In addition, there are still festivals that they were celebrated like The Wax Feast

which means recollection of her bringing Jesus to the temple of Jerusalem when he was

40 years old.(14) The memory of the Annunciations day is that the angel is announced to

Mary her conception of Jesus. There are also days of other prophets (a.s) like Moses,

David, Elias, Elisha, Isaiah, Zakariah and many more.38

Another celebration that associated with Constantine is making the Byzantium as

his residence that named as “Contantinaple”. Besides that, Helena who is mother of

Constantanine has been celebrated for the Feast of the Cross as the commemoration

because of the recovery of the original cross. Al – Biruni also realized that there are

having thanksgiving festivals for examples the Feast of Ears and the Feast of The Grapes.

Feast of the Calendas also celebrated especially by the children. They just need to go

from house to house then sing a special song and then treated with foods and drinks.

Among those that are celebrated exclusively by the Nestorians is the

Sanctification of the church in which “they wander from the naves of the churches up to

their roofs, in commemoration of returning of the Israelites to Jerusalem. 39Therefore, it

shows that al – Biruni is very hardworking, precisely, in other to get the information from

38
al-Biruni’s Contributions to Comparative religions, Uni. Of Canterbury,Chuistchurch, Nz. Nov 2000.
39
al-Biruni, Kitab al-Hind, 44

20
the Christians in order to complete their contribution by using their texts, do some

discussions and also observations.

3.0 OTHER’S CONTRIBUTION

3.1 Al-Biruni & Philosophy

21
 Al-Biruni wrote the interpretation of his travels through India in his well known

book Kitab al-Hind which gives a full account of the historical, geographical, and social

condition by carefully observed the manners and customs of its people. His descriptions

of India were so comprehensive that even many other scholars owe a great deal to the

book. Al-Biruni also made a deep study of the language and literature in India, as at the

end of this book he makes a mention of having translated two Sanskrit books into Arabic,

one called Sakaya, which deals with the creation of things and their types, and the

second, Patanjal dealing with what happens after the spirit leaves the body.40 He was an

admirer of Hindu philosophy especially of the Bhagvadgita.41 Although nearly none of

his works on philosophy has remained, it is still acknowledged that al-Biruni had studied

philosophy intensely and well versed in it. He was interested in the anti-Aristotelian

philosophy of such philosophers as Muhammad ibn Zakariyya al-Razi. He spent many

years to seek out of Razi’s Fi’ilm al-ilahi, and then wrote a treatise reproving Razi’s

error.42

3.2 Al-Biruni & Astronomy

On his arrival from India, al-Biruni also wrote his famous book Qanun al-masudi

(al-Qanun al Masudi, fi al-Hai'a wa al-Nujum), which was dedicated to Sultan Mas’ud.

40
Dr. W.Hazmy C.H, Dr. Zainurashid Z., Dr. Husaini R., Muslim Scholars and Scientists, 64
41
Khan, Al-Biruni Commemoration Volume, {Introduction, page XV}
42
Nasr, Pengenalan Doktrin Kosmologi Islam, 105-106

22
The book discusses a lot of theories in astronomy, astrology, solar, lunar, planetary

motions and other relation topics. He believes that the cosmos has a spherical shape with

the outermost heaven of fixed stars forming its boundary. He said that “Underneath it lie

the heavens of Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon and finally, the

sublunary region with the earth at the center. He also says that the heaven is made of

ether (athir), are called al-a’lam al-a’la – the higher world. While the sublunary region of

generation and corruption is called al-a’lam al-asfal – the lower world. The world is not

totally different from the world of the elements, because they both possess the 4 essential

qualities; heat, cold, moistness and dryness.”43 In this book, he also wrote about the day

and night, twilight, eclipses, comets and meteorites and horoscope.44

3.3 Al-Biruni &Geography

In another well known book al- Athar al-Baqia, al-Biruni has discusses the topics

of ancient history of nations and the related geographical knowledge. In this book, he has

43
Ibid., 136
44
M.A Kazim, Al-Biruni Commemoration Volume: ‘Biruni and Trigonometry’, 162

23
given correct values of latitudes and longitudes of various places and discussed the

rotation of the earth. He aware of the differences of sight among various groups on the

subject of the cyclic notion of time. However he has no patient with those who believe

that the world is eternal or time is endless. Thus he writes: “Other people besides hold

this foolish persuasion, that the time has no terminus quo at all.”45 According to him, time

has a beginning as well as ending which are fated by the Creator. The same as al-Biruni

says concerning the eclipse of the Sun and Moon in connection with the end of time:

“Both do not happen together except at the time of the total collapse of the Universe.” 46

3.4 Al-Biruni & Trigonometry

In the fields of mathematical geography and trigonometry studies as in Kitab al-

Fi’l-usturlab, al-Biruni discovered the way on how to find the circumference of the earth

by means of his own technique. The circumference is measured by climbing a mountain

close to the sea and observing the location of the sun and also the fall of the horizon.

Subsequently the value of the perpendicular from the mountain can be found. From this

value, one can decide the ratio of the earth’s circumference to the height of the mountain

by multiplying this height by the sine of the complementary angle of the dip and dividing

the resultant by the versed sine of the dip, and finally multiplying this quotient by 2Π .47

Also in his another book of Kitab al-Tahdid, he contributes the ways in determining

direction of Qibla, balance and its correction.48

3.5 Al-Biruni & Minerology

45
Nasr, Pengenalan Doktrin Kosmologi Islam, 119-120
46
Ibid., 120
47
Ibid., 131
48
M.A Kazim, Al-Biruni Commemoration Volume: ‘Biruni and Trigonometry’, 162

24
 His book Kitab-al-Jamahir is the most complete medieval text on mineralogy. It

contains the examination of minerals and metals from all over the Asiatic, European and

African continents. Al-Biruni discussed the colors, odors, hardness, weight, density and

other qualitative physical properties of minerals. He also discussed about their medical

properties and virtue.49 The above examples, revealed his role as a careful observer and

experimenter thus, has often been admired by modern scholars. In this book, he also

made significant contribution to several aspects of physical and economic nature. He

implies that, “there is no waste or deficiency in His work”. To cite an example, he writes:

“The bees kill those of their kind that only eat, but do not work in their

beehives. Nature proceeds are act in similar way. However it does not

distinguish for its action is under all circumstances one and the same. It

allows the leaves and fruits of the trees to perish, thus preventing them from

realizing that result for which they are intended in the economy of Nature. It

moves them so as to make room for the others.” 50

He has mentioned in this book about the relationships between man and the world. The

man possesses 5 senses which convey him the knowledge of the physical world. Thus

from the five senses, the most important are hearing and sight, which guide him from the

sensible to the intelligible world. As al-Biruni writes: “Sight connects what we see to the

signs of Divine Wisdom in creatures and demonstrates the being of the Creator from his

creation.”51 Likewise, the ear is the channel through which man hears the word from God

49
Nasr, Pengenalan Doktrin Kosmologi Islam, 154
50
Ibid., 124-125
51
Ibid., 156

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and His Command. For that reason, it is for man to use his sight to see the signs of God in

the horizon and to use his reason in order to journey from the company of creatures to the

Creator.

3.6 Al-Biruni & Biomedical Science

In the biomedical sciences field, al-Biruni’s Kitab al-Saidanah was an extensive

medical and pharmacological encyclopedia which combines the Islamic medicine with

Indian medicine. His medical investigations included one of the earliest descriptions on

‘Siamese’ twins.52 Kitab al-Saidanah was also a material medica which was famous for

its in-depth botanical studies of minerals and herbs. He also discussed about the drug in

this book. Al-Biruni explains that the Arabic for drug came from the word ‘aqqar. It

means the stump of a shrub seed or origin. Then, he says that whatever taken into the

body or eaten, whether intended or not can be classified into 2 categories. The first one is

food and second is poison. The drugs come in between the two. 53

CONCLUSION

Kitab al-Athar and Kitab al-Hind are the most helpful sources which are catalyst

to the researches of other religion especially Hinduism. These books are the master piece

52
Dr. W.Hazmy C.H, Dr. Zainurashid Z., Dr. Husaini R., Muslim Scholars and Scientists, 65
53
Sami K. Hamarreh., Al-Biruni’s Book on Pharmacy & Materia Medica,40

26
and the greatest references in the Comparative Religion field. Back to the earlier, the

discussion had described about Al-Biruni’s effort as the enormous Muslims scholars

toward intellectual development in comparative religion as a whole. He had committed so

much time, life and sweat into the studies of other religion. It is a kind of Jihad which he

had revealed the truth of religions and guiding the mankind towards achieving falah in

this world.

Moreover, the result of the study will enable the new generation to see the truth

and value other culture without being forced to trust any religion in the entire world.

Since in the modern world have taken place, everyone is free to depend on their own

belief. People will also stop being bias towards other religion because every religion

teach their follower to well behave even though their style might seems unacceptable to

certain group of people. In addition, human in every nations are differ from one to

another based on their style in adapting their life to the community.

Thus, relating to the methods used by Al-Biruni, we can conclude that the

purposes of critics, oral discussions and compares are to make sure all the output received

is relying on the concept of rational and accuracy. These concept will perfect match with

the human reasoning behavior without hesitates in comparing the religions.

BIBLIOGRAPHY

PRIMARY TEXT

Kamar Oniah Kamaruzaman “Early Muslim Scholarship in Religionswissenschaft”: the

works and contributions of Abu Rahyan Muhammad Ibn Ahmad Al-Biruni/ Kamar Oniah
Kamaruzaman. (ISBN 983-9379-33-X), 2003

27
Nasr, Seyyed H. “Pengenalan Doktrin Kosmologi Islam”.Translation: Baharuddin
Ahmad, Osman BakarHarian,Rev.ed.,(Zulfadzli) Pub.Inc.,1933

SECONDARY TEXT

Dr. W.Hazmy C.H, Dr. Zainurashid Z., Dr. Husaini R. “Muslim Scholars and Scientists”.
Published by: Islamic Medical Association of Malaysia, N.Sembilan. (ISBN 983-2740-
00-2)

Khan, Bahadur Reza.“Al-Biruni Commemoration Volume”.Calcutta : Iran Soceity,1051

M.A Kazim. “Al-Biruni Commemoration Volume: Biruni and Trigonometri”. In Al-

Biruni Commemoration Volume.Calcutta : Iran Soceity,1051

Said,Hakim Mohammed. “Al-Biruni: Zaman, Kehidupan dan Peranannya / Hakim

Mohammed Said, Ansar Zahid Khan;” . Translation: Abd. Latif Samian,
Rev.3 ed:Rina Sdn.Bhd,1993

Sami K. Hamarreh., “Al-Biruni’s Book on Pharmacy & Materia Medica”.Hamdard

Academy, Karachi Pakistan: Rashid & Sons., 1973

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