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The Habsburg takeover of Ottoman Bosnia Herzegovina (1878–1918) is conventionally considered the entry of this province into the European realm and the onset of its modernization. Treating the transition from one empire to another not as a radical break, but as in many respects continuity, reveals that the imperial context provided for the existence of overlapping affiliations that shaped the means by which modernity was mediated and embodied in the local experience. Drawing on Bosnian and Ottoman sources, this article analyzes Bosnian intellectuals’ conceptions of their particular Muslim modernity in a European context. It comparatively evaluates the ways in which they integrated the modernist discourse that developed in the Ottoman Empire and the broader Muslim world, and how they also contributed to that discourse. I show that their concern with modernity was not abstract but rather focused on concrete solutions that the Muslim modernists developed to challenges in transforming their societies. I argue that we must incorporate Islamic intellectual history, and cross-regional exchanges within it, to understand southeastern Europe's past and present, and that studies of Europe and the Middle East need to look beyond geohistorical and disciplinary divisions. [ABSTRACT FROM AUTHOR]

This article begins with the premise that nostalgia haunts histories of Indian Muslim cultural and social life but remains curiously underspecified with relation to Muslim political life. By looking at the figure of Mohamed Ali Jauhar (1878-1931) and a constellation of transnational initiatives around the year 1913 in particular, it suggests ways in which we might redeploy nostalgia in order to look for temporal and spatial ambivalence in historical moments. In turn, that ambivalence points to the limitations of understanding nostalgia as purely a longing for another place and a past time. [ABSTRACT FROM AUTHOR]

It is well-known that the quest for an Islamic state was a desire common to most Islamists of the twentieth and twenty-first centuries. This article discusses three contemporary political theories that stand in sharp contrast to the Islamists' theory of an Islamic state. These political theories are developed by three prominent contemporary Muslim scholars, Nasr Hamid Abū Zayd, Ablodkarim Soroush, and Muhammad Mujtahed Shabestari. The article attempts to discuss the common themes between the views of these scholars concerning governance. It argues that the political theories presented by them significantly differ from those developed by most Islamists, who share the idea that Islam is a self-sufficient political system. It also argues that while these political theories challenge the idea that incorporates the maximal role for government in religious matters and thus are close to certain aspects of regulations of governance in Western countries, they are different from those political theories in the West that focus on a sharp distinction between religion and state because religion, for such scholar, plays an important role in developing civil society. [ABSTRACT FROM AUTHOR]

This study examines the relevance of nineteenth-century Maghrib scholarship models to the transmission of Islamic knowledge and information among communities of American Muslims in the twentieth and twenty-first centuries. Nana Asma'u 'dan Fodio (1793–1864) – scholar, teacher, poet, and activist – was actively involved in the trials and itinerancy of the Sokoto Jihad (1804–30), in which she was principally involved. Although she never travelled beyond her region (now known as northwestern Nigeria), her scholarly reputation extended throughout the Maghrib during her lifetime. This paper explains how Asma'u's reputation and work was spread from the Maghrib to the USA by American Qadiriyya groups that purposively modelled their own communities on that of the nineteenth-century Fodio family network, developing women's study groups based on Asma'u's model, the'Yan Taru(The Associates), and using her educational materials in twentieth- and twenty-first-century-technological contexts. [ABSTRACT FROM PUBLISHER]

Shaykh Aḥmad al-Rūmī al-Āqḥiṣārī (d. 1041/1632) is one of the most intriguing religious personalities of seventeenth-century Ottoman Turkey: although progress towards disclosing key aspects of his thought has been made recently – such as the association of al-Āqḥiṣārī with the Ottoman puritanical movement, the Qāḍīzādelis – the intellectual world-view of al-Āqḥiṣārī and, in particular, intellectual influences on his thought, are still hazy. This paper aims to make progress in this regard by studying the intellectual spring from which al-Āqḥiṣārī takes his conceptualisation of the religio-legal term bid'a, the central theme of his seminal work, the Majālis al-abrār. In doing so, the paper finally puts to rest the vexed question over whether Shaykh al-Islām Taqī al-Dīn b. Taymiyya's writings had any influence in Ottoman Turkey prior to the advent of the 19th century reformist movements. [ABSTRACT FROM PUBLISHER]

This article endeavors to trace changes in the images of the Muslim of the Orient, a product of Orientalism, to contemporary images of the Muslim post 9/11, marking a transition from classical Orientalism to a new Orientalism or Islamism. The study demonstrates how most Western scholarship and media, through the construction of so-called Islamophobia, have portrayed Muslims in terms of global terrorism, Islamic jihadism, fanatic Islamism, fundamentalism, fascism, and Islamic authoritarianism. Much of the scholarship and media dealing with Islam and Muslims require critical assessment and revision. The article also addresses ways through which Muslims in academia and the media have opposed negative images of Muslims. For instance, in response to the irrational acts of extremists that have fostered negative stereotypes of Islam, public lectures, sermons, conferences, and media programs have recently and abundantly been made by Muslim scholars and media activists to present Muslims positively at both the national and global levels. [ABSTRACT FROM AUTHOR]

Abstract: This paper is devoted to understand the dynamism surrounding the development of stances and roles played by Islamic scholars, in the MUI and Islamic organizations such as Nahdhatul Ulama and Muhammadiyah, in the growth of Islamic economy project in Indonesia. Following the public controversy after campaign by Islamic economy movement in 1980s to establish Islamic economy project (including “Islamic Bank” and the prohibition of interest), Islamic scholars in different organizations had diverse views. In the 1990s, the supporters of Islamic economy movement successfully convinced Islamic scholars in the MUI (and ICMI) to support establishment of Indonesia''s first Islamic bank. MUI''s role in this development had given MUI and Islamic scholars within it special privileges in the governance of Islamic economy industry. Together with the growth of the Islamic economy industry after 1998, the attachment of Islamic scholars, especially within MUI, to the Islamic economy project was also growing stronger. This development highlights the fact that the interactions between Islamic economy movement, Islamic scholars, the State and business actors had been influential in shaping the ‘coalition building’ process between Islamic economy movement and Islamic scholars. [Copyright &y& Elsevier]

Our postmodern era is characterized by the ending of a University and disappearance of the idea of higher education. The awareness of the ending of a University should contain a clear image of its beginning. But that is not the case. Even after so much time, there are still opacities regarding the origin, forming and growth of the idea of a University, especially regarding its forming in the Middle Ages. The only thing certain is that the idea and reality of a University cannot be attributed solely to one civilization and historical period. The author considers that the idea of higher education and its first establishments was not conceived in the West, but in the East, in ancient India, China, and Greece and early Byzantium. The paper treats the attitude that the Muslim mind is responsible for the idea of higher education and its first historical establishments. It contributed to the appearance and growth of the medieval Western-European idea of a University and to its concrete realizations. Further on, the author develops a discourse on nature of an European medieval University and its complete institutional establishment in the 20th century. [ABSTRACT FROM AUTHOR]

The aim of this paper is to examine some aspects of perception of beauty in Islamic philosophy, especially the aspect related to the problem of cognition and being. There are different approaches of Islamic philosophers towards beauty. It depends on their aspect towards the issue of cognition and being which can be peripatetical, illuminationist or sufi. That is why Islamic philosophers mention several kinds of beauty, like metaphysical, intellectual and sensitive beauty. [ABSTRACT FROM AUTHOR]

Knowledge has a central place in Islamic traditions. For Muslims, knowledge is not only a form of worship, but it is also an integral part of the code of conduct of the Muslim. Therefore, Islamic education should play a crucial role in the life of Muslims. However, given the diversity of the Muslim world and its spread across the world, Islamic education has experienced twists and turns to reflect this diversity. This diversity is also reflected in the ways in which Islamic knowledge is transmitted because of a range of influences, including, on the one hand, the social, cultural and political milieus of Muslim societies and, on the other, such critical issues as national educational policies and practices of these societies. This paper examines the development of Islamic education since its earliest history by focusing on the internal as well as the external factors that have shaped its development across the Muslim world. It also discusses changes and reforms that have taken place in the context of the on-going debate on the place of Islamic education in a globalized and secular world. [ABSTRACT FROM AUTHOR]

The status of leisure and entertainment (hereafter: malāhī) is an age-old issue that emerged during the very early stages of Islam and is still being debated today. Generations of Muslim scholars and jurists have attempted to identify and delineate the permissible and the forbidden in this regard to accommodate the socio-cultural contexts of their respective societies. This article examines contemporary Islamic discourse on entertainment, particularly music and audio-visual media, e.g., television, Internet, cinema and theater. How do contemporary Muslim scholars define and relate to malāhī? What is the nature and characteristics of legitimate entertainment and leisuretime activities from the Islamic religio-legal perspective? I suggest that modern-day Muslim scholars, like their predecessors, never came to an agreement on the nature and scope of malāhī. These scholars merely acknowledge that different ethico-legal boundaries are applied to malāhī in contemporary Muslim societies. [ABSTRACT FROM AUTHOR]

The new kalām (kalām jadīd, or new dialectics) intellectual movement initiated by al-Ghazālī and matured by Fakhr al-Dīn al-Rāzī succeeded in putting the Hellenizing philosophical and natural sciences firmly within the theological and epistemological ambit of tradition. This historical success provides pertinent lessons for Muslim scholars and intellectuals today to formulate what can be called kalām al-ʿaṣr, or the Dialectics of the Age, in order to bring tradition to engage creatively and evaluatively with the challenge and allure of contemporary secularizing sciences. [ABSTRACT FROM AUTHOR]

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This paper deals with the political understanding of one of the early masters of fiqh, ʿAbd al-Raḥmān al-Awzāʿī (d. 157/773), as manifested in his biography and what can be substantiated of his legal scholarship. It argues that, although the principles of Islamic governance were systematically formulated and laid down by later generations, the corresponding concepts were well established and acted upon in the generation of this famous Syrian scholar. The paper draws on primary historical source material that has hitherto been largely underused. It sheds light on the scholar and his time, his evaluation of political events, his attitude to and relationship with people in power and his views on the legitimacy of rulers. [ABSTRACT FROM PUBLISHER]

Abstract The early Qur'ānic commentators argued that, in pre-Islamic times, Arabs observed many Jewish customs relating to menstruation. From the tenth century on, we find Qur'ānic commentators who claim that pre-Islamic Arabs observed Zoroastrian menstruation customs rather than Jewish ones. From the eleventh century on, commentators combined Jewish and Zoroastrian customs in their commentary on Qur'ān 2:222. This paper sets out the close relationship between Jewish and Zoroastrian rules regarding menstruation, which may explain why Jewish and Zoroastrian menstruation customs are connected in some Muslim scholars' commentaries: the Muslim commentators were making an accurate assessment of the similarities between the two sets of customs. At the same time, we only find Jews and the Zoroastrians mentioned side by side in the Qur'ānic commentaries from the eleventh century on, since only by then had Muslim scholars' understanding of other religions expanded enough to provide this knowledge. Early commentators simply did not know enough about Judaism and Zoroastrianism to notice the similarities. It is possible, though by no means certain, that the post-tenth century Qur'ānic commentators who mention only the Jews in regard to pre-Islamic menstruation rituals did so because they were not familiar with Zoroastrian customs and their similarities to those of Judaism. [ABSTRACT FROM AUTHOR]

The various regions of the Indian subcontinent came into contact with the Islamic cultural tradition in the seventh century CE. Indian scholars were able to leave a mark on the world of Islamic scholarship especially in the fields of ḥadῑth and other connected disciplines, significantly underlining their recognition for contributions in the Islamic East. An attempt has been made to analyse and to understand the processes of transmission of knowledge through formal and informal means, including the transfer of accumulated experience to the next generation and even the passing of ''intuitive knowledge'' to the seeker of knowledge. It has been argued that the level of Indian scholarship in certain disciplines was at par with the level of scholarship in the Islamic East. It has also been examined that during the medieval period Sanskrit based studies flourished at important Hindu pilgrimage centres such as Benaras, often described by European travellers as the Athens of India. The Royal and private libraries functioned with firm footings. Finally, it is shown that education and transmission of knowledge was organized in a manner that owes much to the best of Greco-Arab tradition. [ABSTRACT FROM AUTHOR]

Al-Ghazālī mentions three methods of proof in his al- Iqtiṣād fil-Iʿtiqād, particularly in its fourth introduction. He summarized them basically from various methods which had been used or mentioned in the earlier work of Kalam. These three methods, according to al-Ghazālī, are clear, perceivable, and sufficient for people to acquire knowledge and to understand issues related to their faith, at least from the theological point of view. This article presents the methods together with an English translation of the related text from al-Iqtiṣād fil-Iʿtiqād. It also proposes that these methods could be widened in scope to apply to other fields of study. [ABSTRACT FROM AUTHOR]

The article discusses the enduring legacy in the works of muslim scholar AL-GHAZĀlĪ'S. It notes that his works enlightens the Muslims about the rights of Allah Most High, addresses the rights of servants, and the reprehensible qualities to purify ones heart. The author believes that AL-GHAZĀlĪ'S unmatched wisdom can serve as a source of inspiration and guidance for human kind regardless of beliefs.

This article reflects on what might be called the kasb genre in classical Islamic thought—with special reference to al-Shaybānī, al-Ghazālī, and al-Dimashqī—and goes on to argue the case for a more beneficial redefinition of economics as the "science of earning and provisioning for the common good." [ABSTRACT FROM AUTHOR]

This article offers an outline of what we know of Abū Ḥāmid al-Ghazālī’s life from the earliest sources, beginning with key autobiographical passages of Ghazālī’s al- Munqidh and surveying the earliest available biographical sources. Works drawn on include, most prominently, those by ʿAbd al-Ghāfir al-Fārisī and Qāḍī Abū Bakr b. al-ʿArabī. [ABSTRACT FROM AUTHOR]

Al-Ghazzālī's last work on speculative theology—Iljām al-ʿawām ʿan ʿilm al-kalām ("Saving Muslims from Speculative Theology")—reflects a significant departure from the Ashʿarī school of thought and arrival at the ‘way of the salaf ' (madhhab al-salaf). This so-called salafī path espoused in Iljām is indicative of the theological approach of Traditionalists, especially Ḥanbalīs, which vehemently rejected Kalām and allegorical interpretations of divine attributes. In Iljām, his opponents are not so much the Muʿtazilīs as they are the Ḥashwī anthropomorphists. Although he still recognized Kalām as a scholastic discipline that basically met the goal of protecting the Sunnī creed and defending it against heresies, he was convinced that its method ultimately failed to delineate a decisive hermeneutic path to intimately knowing God and His attributes. This paper briefly examines al-Ghazzālī's Iljām, its key theological constructs, its relative importance within the Sunnī corpus on Kalām, and the scholarly debate over the meaning of the ‘Way of the Salaf.' [ABSTRACT FROM AUTHOR]

The Pakistani scholar Faziur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts - in this case, the interpretation of the Qur'ān. Rahman proposed a "double-movement" theory of Qur'ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy's conceptualization of ijtihād. In this paper, I examine Rahman's concerns as they relate to Gadamer's general approach to understanding history and textual interpretation. Rahman argued that if Gadamer's thesis concerning the fore- structure of human understanding is correct, then Rahman's theory has no meaning at all. I conclude that there is reason to see Rahman's theory as consistent with Gadamer's philosophical hermeneutics, albeit with some modification given Rahman's focus on psychologism and objectivity as part of his approach to Qur'ānic interpretation. [ABSTRACT FROM AUTHOR]

The present article introduces and analyzes the Introduction (Muqaddima) of the book Cāmi'u'l-usūl written by Ibn al-Asīr, one the famous hadīth scholars in the sixth century of al-Hegira. As is known, some classical hadīth books have an introduction (muqaddima) about hadīth science and history. There are a lot of valuable information and comments on Hadīth and tradition in these works. The Introduction (muqaddima) of Cāmi'u'l-Usūl is one of these important works as well. [ABSTRACT FROM AUTHOR]

In a recent article in Islamic Law and Society, Khaled El-Rouayheb proposed that opposition to logic was probably never the predominant view of Sunni Muslim scholars. El-Rouayheb also expressed doubt in the position of later scholars who argued that there existed two approaches to the study of logic, one whose permissibility was debated, and another whose permissibility was agreed upon. In response to El-Rouayheb, Mufti Ali argued in his own article that opposition to logic was the predominant view of Sunni Muslim scholars between the thirteenth and fifteenth centuries. In this article, I argue, pace Ali, that there is merit to the claim that neither opposition to, nor support for, logic achieved predominance, especially between the thirteenth and fifteenth centuries, even if favorable opinions came to be viewed as the soundest position in later centuries. I also argue, pace El-Rouayheb, that there is merit to the proposition that there are two distinct approaches to logic, one that mixes objectionable elements from Greek philosophy, and one that, in varying degrees, may have rid itself of these elements. Additionally, I argue that the thirteenth through fifteenth centuries may have marked a transitional period during which the two approaches became more distinct, although some jurists who ruled on logic did not always notice, or acknowledge, the distinction. [ABSTRACT FROM AUTHOR]

Liberalism is not and has never been widespread in the Middle East. There have been moments when it seemed set to open new vistas to countries whose citizens wanted to break free from the chains of traditionalism, dictatorship, and religious obscurantism. There have been many setbacks, but in the early 1990s a group of intellectuals, known in contemporary Arabic literature as the New Arab Liberals, Al-Liberaliyun al-'Arab al-Judad, was informally established in the Arab Middle East. The group was formed in the wake of major global and regional events the collapse of the Soviet Union and its ancillary communist regimes in eastern Europe (1989-91), the invasion of Kuwait by Iraq (1990), the repeal of the apartheid laws in South Africa (1991), and the official end of the Cold War (1992)--all of which suggested the advent of a new order internationally. This loosening of political tension was accompanied by the growth of globalization and a revolution in communications with the creation of the mobile phone and the Internet, both of which opened up new possibilities for international collaboration and free speech. These events had a great impact on intellectuals in the Middle East and encouraged Arab liberals to initiate a wide-scale public debate on the urgent need for change in their region. The debate that ensued, and which still continues, has focused on the issue of political and liberal reform in the Arab world and clearly reflects the predicament that faces modem liberal Arab thinkers. These liberals are deeply aware of massive changes taking place around them but are stymied in their own efforts by the undemocratic or antidemocratic regimes under which they live. Egyptian liberals occupy a central position among the members of this group in terms of their relative numbers and the resonance of their activity. Egypt's political, historical, and cultural stance along with its relatively liberal legacy, gave Egyptian liberals a prominent role in this Arab discourse despite ongoing pressure from an illiberal regime on the one hand and growing threats from lslamists of different varieties. [ABSTRACT FROM AUTHOR]

An essay is presented examining the influence of the early 19th-century Muslim Egyptian scholar Muhammad 'Abduh on the 20th-century Indonesian theological scholar Hārūn Nasution. Details are given outlining the accomplishments of 'Abduh as the founder of Islamic modernism and intellectual religious study in the Muslim world. Discussion is then provided mapping Nasution's engagement with 'Abduh's theological rationalism on 20th-century Islamic issues.

The article presents abstracts from the Afrika-Studiecentrum in Lieden, the Netherlands which includes a research on the political power in Mozambique, teh construction of public images of Muslim scholars in the Nigerian media and a research on the Arabic Study Circle.

At the eighth century (hijra), in his work named es-Savâiku'l-Mursala ale'l-Cehmiyye ve'l-Muattila Ibn Kayyim al-Cevziyya, one of the predecessors of muslim scholars, criticized the different schools of faith and their methods of approaching to the nass. In this article, it is triying to point out that the persons who were criticized in his work are not from Cahmiyye and Muattila but others who were identified with them and here as it were put forth the background of the work, then it is determined that the real aimed persons were the Eş'arî theologs and especially Razî, the leader interpreter of Kur'an. [ABSTRACT FROM AUTHOR]

Over the past few years, partially as a result of the success of Azar Nafisi's "Reading Lolita in Tehran," a cluster of memoirs have been written by members of the Iranian diaspora. Almost all of them become deeply enmeshed in the politics of rendering Iran from a transnational perspective. Hence, in these memoirs, representation is regularly interwoven with other aims and projections, which militate against accuracy. In this article, an attempt will be made to show that "Reading Lolita in Tehran" is a work of one who has 'Westernized' her outlook; Nafisi constantly confirms what orientalist representations have regularly claimed: the backwardness and inferiority of Muslims and Islam. This article will attempt to show that Nafisi has produced gross misrepresentations of Iranian society and Islam and that she uses quotes and references which are inaccurate, misleading, or even wholly invented. [ABSTRACT FROM AUTHOR]

This paper deals with the transfer of Arab visual theory in the Middle Ages, as it is believed that the cultural significance of this transfer needs a new emphasis. Mathematical perspective was invented in Florentine Renaissance Art. However, except in the history of science, it is a little known fact that this visual theory was based on the Book of Optics, written by Ibn al Haithan, also known as Alhazen, and was translated, probably in Spain, with the Latin title Perspectiva.We therefore can speak of a double history of perspective, as visual theory and as pictorial theory. The main argument is to identify the importance of images, which separate Arab thought from Western thinking. It was the transformation of mathematics into art, in the Western sense, that allows us to distinguish two different cultures. In this process, the invention of mathematical space by Biagio Pelacani was an important step. Thereafter, the gaze and its looking space became a new concern of the Renaissance. [ABSTRACT FROM AUTHOR]

The concept of tolerance initially advanced by the Arabs in both the East and the Iberian peninsula, an ideal later continued at the time of the Reconquest by Spanish Christians, was the key to the transmission of Greek science to the West. This paper examines the far-reaching and peculiar ways in which both Christians and Muslims fostered on Spanish soil a thriving intellectual life in the low Middle Ages. Particular attention is given to the rich personality and precociously modern achievements of King Alfonso X, with his vast project of cultural empowerment on behalf of his subjects. [ABSTRACT FROM AUTHOR]

The article discusses the origin of the Islamic theological concept of Qadarīyyah. The article describes how Qadarīyyah is problematic to define but relates to the doctrines of Allah's divine will, predestination, determinism and human free will, and the relation between causality and action. The article surveys the history and development of the term by groups such as the Umayyad rulers, the Ajarida branch of Kharijiyyah, and the Shu'ayb. The interpretation of the term by scholars and theologians such as Pazdawi, Ibn Qutaybah, and Ash'ari is also discussed.

The article examines the reality of a Deobandi madrasa, the institution of Islamic learning, in Pakistan. The aggressive reform of madrasas, which allegedly promoted religious fanaticism and sectarian violence, by the General Pervez Musharraf regime was said to be prompted by the U.S. Several international policy concerns on the madrasas are explored. Also offered is a brief history of the development of the Deoband movement in the country. The author argues that misplaced claims and normative judgments define the current understanding of madrasas.

This article focuses on the expansion of the Dewey Decimal Classification (DDC). It was learned that the DDC was devised by Melvil Dewey in 1873, and was first published in 1876, in the book form consisting of 44 pages. It has since been revised 21 times and the latest edition consist of 4140 pages in four volumes. About 95 percent of libraries in more than 135 countries of the world use the DDC library classification system. Despite the fact that the DDC is one of the most popular classification systems in the world, it does not cover the subjects of Islamic Studies, particularly the Sirah. Both the Muslim and the non-Muslim scholars have written extensively on various aspects of the Sirah in almost all the languages of the world. was said that the Dewey numbers relating to Islam and other oriental topics do not provide sufficient space for the literature published in various languages.

The article focuses on the attitudes of Muslim intellectuals towards religion, particularly, Islamic faith and culture, and their support for democratic politics which they think are within the Islamic tradition. It states that Muslim intellectuals think that traditional seminarians create obstacles to social and political justice in Muslim societies and support authoritarian politics. It discusses the problems in developing democratic governance in the Muslim world, due to adherents interpreting political assessments based on Islamic doctrine, the need for Muslim countries to undertake Islamic civic education to give citizens freedom in maintaining all social relationships, and the need for partnership between Muslim intellectuals and the contemporary ulema.

The calendar offers information on conferences on religion and state, including "Kant: Morality and Society: 2009 Annual Conference of the UK Kant Society," in Lancaster, England from August 27 to 29, 2009 and "Intersections of Law and Culture 2009," in Lugano, Switzerland from October 2 to 4, 2009, and also presents a call for papers for the conference “Religious Legal Theory: The State of the Field,” in Newark, New Jersey from November 12–13, 2009.

The famous Muslim medical scholar who was raised in Al-Andalus, Albucasis, was born in El-Zahra near the province of Cordoba and lived between 930-1013 AD. Although he is known as Albucasis, Abu'l-Qasim or Al-Zahrawi in the West, his real name was Abu al-Qasim Khalaf Ibn Al-Abbas Al-Zahrawi. He is regarded as the father of Muslim surgeons. In Europe and Anatolia, Al-Zahrawi had a large influence on the renaissance movement that took shape on Muslim scholars and their wisdom. He also studied theology and the time's science fields. The 30 chapter treatise which made Al-Zahrawi famous was Kitab al-Tasrif. The most important part of the treatise Chapter 30 was about surgery and became a primary source for doctors for centuries in Europe. [ABSTRACT FROM AUTHOR]