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(詳細はnatural sciences saw various advancements during the Golden Age of Islam (from roughly the mid 8th to the mid 13th centuries), adding a number of innovations to the Transmission of the Classics (such as Aristotle, Ptolemy, Euclid, Neoplatonism).〔''Classical Arabic Philosophy An Anthology of Sources'', Translated by Jon McGinnis and David C. Reisman. Indianapolis: Hackett Publishing Company, 2007. pg. xix〕 During this period, Islamic theology was encouraging of thinkers to find knowledge, .〔Bakar, Osman. ''The History and Philosophy of Islamic Science''. Cambridge: Islamic Texts Society, 1999. pg. 2〕 Thinkers from this period included Al-Farabi, Abu Bishr Matta, Ibn Sina, al-Hassan Ibn al-Haytham and Ibn Bajjah. These works and the important commentaries on them were the wellspring of science during the medieval period. They were translated into Arabic, the ''lingua franca'' of this period. Islamic scholarship had inherited Aristotelian physics from the Greeks and during the Islamic Golden Age developed it further. However the Islamic world had a greater respect for knowledge gained from empirical observation, and believed that the universe is governed by a single set of laws. Their use of empirical observation led to the formation of crude forms of the scientific method. The study of physics in the Islamic world started in Iraq and Egypt. Fields of physics studied in this period include optics, mechanics (including statics, dynamics, kinematics and motion), and astronomy. ==Physics== Islamic scholarship had inherited Aristotelian physics from the Greeks and during the Islamic Golden Age developed it further, especially placing emphasis on observation and ''a priori'' reasoning, developing early forms of the scientific method. With Aristotelian physics, physics was seen as lower than demonstrative mathematical sciences, but in terms of a larger theory of knowledge, physics was higher than astronomy; many of whose principles derive from physics and metaphysics.〔. ''Islam, Science, and the Challenge of History''. New Haven:Yale University Press. pg 57〕 The primary subject of physics, according to Aristotle, was motion or change; there were three factors involved with this change, underlying thing, privation, and form. In his ''Metaphysics'', Aristotle believed that the ''Unmoved Mover'' was responsible for the movement of the cosmos, which Neoplatonists later generalized as the cosmos were eternal.〔 Al-Kindi argued against the idea of the cosmos being eternal by claiming that the eternality of the world lands one in a different sort of absurdity involving the infinite; Al-Kindi asserted that the cosmos must have a temporal origin because traversing an infinite was impossible. One of the first commentaries of Aristotle's ''Metaphysics'' is by Al-Farabi. In "'The Aims of Aristotle's Metaphysics", Al-Farabi argues that metaphysics is not specific to natural beings, but at the same time, metaphysics is higher in universality than natural beings.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Physics in the medieval Islamic world」の詳細全文を読む スポンサード リンク
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