Current debates and emerging trends in the history of science in premodern Islamicate societies.

This roundtable brings together contributions from nine senior, mid-career and junior scholars who work on the history of science in pre-1800 Islamicate societies. The contributions reflect upon some of the challenges that have historically constrained the subfield, how they have sought to overcome them, and what they see as some of the more productive and fruitful turns the field has taken and/or should take in the future. A central trend in all contributions is how they seek to confront the combined weight of colonialism, Orientalism, and the teleological history of science that continues to haunt contemporary discussions in both academia and the general public with regards to science in pre-1800 Islamicate societies. Without diminishing the pioneering achievements of the generations of historians who have preceded us, and upon whose work we continue to rely, this combined weight has tended a) to marginalize the study of occult sciences in Islamicate societies; b) to emphasize investigations of content from an etic perspective of how we got to the present, which is primarily seen as how the scientific content is connected to the rise of modern science in Europe; and c) to concomitantly marginalize the study of science in post-1200 Islamicate societies, particularly those with little to no connection to the rise of "Western" science. The contributions build upon conversations that took place among participants in December 2019 at a workshop at New York University (NYU), Abu Dhabi Institute in New York City, funded by a grant from NYU Abu Dhabi.

The Science of Sleep in Medieval Arabic Medicine: Part 2: Sleep Theory and Practice After Ibn Sina.

In this second article on medieval Arabic medical discussions on sleep, I show that Ibn Sina's pneumatic paradigm of sleep opened up new research pathways for subsequent physicians in Islamic societies. Opposing those who posit a decline in scientific activity post-1200 in these societies, I show that Ibn al-Nafis (d. 1288), Ibn al-Quff (d. 1286), and Qutb al-Din al-Shirazi (d. 1311), among others, raised and answered new questions to highlight the (possible) active role played by the brain in sleep onset and the strengthening of certain brain activities during sleep. They also continued to investigate the (three) stages of sleep and paid attention to different breathing patterns, in addition to pulse, during each stage. Finally, they also applied the pneumatic paradigm in new ways to understand the broader impact of certain medical conditions on sleep.

The Science of Sleep in Medieval Arabic Medicine: Part 1: Ibn Sina's Pneumatic Paradigm.

Modern sleep specialists are taught that, before the twentieth century, sleep was universally classified as a passive phenomenon with minimal to no brain activity. However, these assertions are made on the basis of particular readings and reconstructions of the history of sleep, using Western European medical works and ignoring works composed in other parts of the world. In this first of two articles on Arabic medical discussions on sleep, I shall show that sleep was not understood to be a purely passive phenomenon, at least from the time of Ibn Sina (lat. Avicenna, d. 1037) onward. Building on the earlier Greek medical tradition, Ibn Sina provided a new pneumatic understanding of sleep that allowed him to explain previously recorded phenomena associated with sleep, while providing a way to capture how certain parts of the brain (and body) can even increase their activities during sleep.

Verification and Utility in the Arabic Commentaries on the Canon of Medicine: Examples from the Works of Fakhr al-Din al-Razi (d. 1210) and Ibn al-Nafis (d. 1288).

Although over two dozen Arabic commentaries on the Canon of Medicine were composed between the twelfth and fourteenth centuries, historians of medicine have paid scant attention to them. Instead, these commentaries have often been dismissed as being uncritical expositions that further entrenched the dogma of Galenic/Avicennan medical theory. In this article, I shall show that in fact the opposite was the case for at least a subset of the Canon commentaries from this period. Fakhr al-Din al-Razi developed a new style of verification commentary across his philosophical corpus that he also deployed in his Canon commentary. Even though Fakhr al-Din largely adhered to Galenic/Avicennan medical theory, his commitment to verification (tahqiq) led him to challenge and critically assess many facets of medical theory based on systematic, philosophical investigations. Ibn al-Nafis, following in Fakhr al-Din's footsteps, undertook a similar, systematic investigation into medical theory in his own Commentary on the Canon. However, in this case, verification led Ibn al-Nafis to challenge and modify several facets of medical theory. Moreover, as a trained, practicing physician, Ibn al-Nafis also wanted to ensure that his commentary was useful for other practicing physicians. His commentary thus shows how a post-classical physician committed to the principles of verification and utility could employ philosophical argumentation, empirical observations and even occasional experiments to modify key aspects of Galenic/Avicennan medical theory and practice.