Journal of Social Sciences and Humanities Research Fundamentals
155
https://eipublication.com/index.php/jsshrf
TYPE
Original Research
PAGE NO.
155-157
DOI
OPEN ACCESS
SUBMITED
29 March 2025
ACCEPTED
25 April 2025
PUBLISHED
30 May 2025
VOLUME
Vol.05 Issue05 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
The Role of Central Asian
Scholars’ Scientific
Heritage in the
Development of Global
Science
F.A. Rahimova
Senior Lecturer at Urgench State University named after Abu Rayhan
Beruni, Uzbekistan
Abstract:
This article explores the scientific heritage of
Eastern, particularly Central Asian scholars, focusing on
the intellectual contributions of sages, thinkers, and
scholars from this ancient land. It highlights their literary
and scientific works, as well as the tangible and
intangible cultural values they left behind, emphasizing
their significant role in the development of world
civilization.
Keywords:
Philosophical schools, spiritual perfection,
humanity, thinker, academy.
Introduction:
The East has long been recognized as a
cradle of science, spirituality, and enlightenment.
Humanistic ideals, the pursuit of education, and the
quest for knowledge have held a central place in the
social, spiritual, and philosophical worldview of Eastern
societies. The invaluable text Avesta [2] is imbued with
the principles of Zoroastrianism, and explores themes of
morality, human dignity, and intellectual development.
It discusses issues of moral and intellectual upbringing,
education, and knowledge-seeking, placing particular
emphasis on the upbringing of both girls and boys.
Modern pedagogical laws and categories are rooted in
the ideals of human perfection, promoting values such
as humanity, patriotism, family devotion, spirituality,
and enlightenment, as well as appreciation for virtuous
intentions and noble deeds. Like many other Eastern
peoples, the Uzbek nation justifiably takes pride in its
rich cultural, educational, and scientific heritage.
According to the Avesta, from the earliest days of
Zoroastrianism, schools were established alongside fire
temples. A structured educational system developed by
priests provided religious, ethical, and physical training,
Journal of Social Sciences and Humanities Research Fundamentals
156
https://eipublication.com/index.php/jsshrf
Journal of Social Sciences and Humanities Research Fundamentals
as well as instruction in reading and writing. Education
began at the age of seven with the ceremonial donning
of a "sacred robe" made of white silk [3, p. 104b], in
the presence of elders, priests, and parents. Teachers
also wore white silk robes with sashes woven from silk
in 72 different colors. During the ritual of donning the
sacred robe
—
called sidrapushlik
—
students and
teachers stood facing the sun in reverence.
Students took oaths together with priest-teachers to
remain faithful to the ideals of goodness, knowledge,
and respect for benevolent deities described in the
Avesta, while renouncing all forces of evil. The
educational process emphasized truthfulness, moral
purity, and sincere intentions. Zoroaster himself was
revered as a role model of scholarship. Teachers were
expected to instill love for on
e’s faith, people, and
homeland, to teach the value of honest labor, and to
cultivate noble character traits. Good teachers were
regarded as bearers of wisdom and honored as
valuable members of society, while those who lacked
dedication and pedagogical competence were severely
criticized.
Particular attention was paid to the education of girls.
They were taught household management, etiquette,
and intellectual skills necessary for raising healthy
future generations and maintaining harmonious family
life. Instruction also included training in physical and
martial skills [3, pp. 107
–
108b].
Scientific Advancement in Central Asia
The tradition of scientific development gained
momentum through the study and commentary on
Greek philosophical texts. As a result, science and
learning flourished in the region of Transoxiana. By the
mid-8th century, territories such as Iran, Syria,
Palestine, Egypt, North Africa, the Iberian Peninsula,
Sicily, Southern Italy, and parts of Northwestern India
were incorporated into the Abbasid Caliphate [4].
Under Caliph Al-Mansur, the capital was moved from
Damascus to Baghdad, where libraries and scientific
centers filled with rare texts were established.
At the Bayt al-Hikma (House of Wisdom) academy in
Baghdad, led by Central Asian scholar Muhammad ibn
Musa al-Khwarizmi (783
–
857), works from Greece,
Syria, China, and India were translated into Arabic.
Invited scholars from around the world contributed to
the institution, which became known as the “House of
Scholars.” At the request of
Caliph Al-Ma'mun (ca.
830), al-Khwarizmi wrote Al-
Kitāb al
-
Mukhtaṣar fī ḥisāb
al-jabr wa-l-
muqābala (The Compendious Book on
Calculation by Completion and Balancing) [5]. The work
includes methods for solving first- and second-degree
equations, rules for algebraic operations, and
techniques for using algebraic tools in problem-
solving.
The terms al-jabr (restoration) and al-
muqābala
(balancing) refer to algebraic manipulations used to
simplify equations
—
a foundation for modern algebraic
methods. Today, the technique of transposing terms
across the equality sign to simplify equations originates
from al-Khwarizmi's approach. He viewed education,
learning, and the acquisition of knowledge as essential
to human development and emphasized their role in
shaping moral and intellectual values, thus contributing
significantly to the evolution of pedagogical thought.
Al-Khwarizmi advocated for the use of visual
demonstrations, Q&A techniques, and the systematic
development of skills and competencies. He
distinguished between knowledge acquired through
sensory perception and that gained through logical
reasoning, making a vital contribution to the theory of
knowledge. He showed that scientific discoveries are
often driven by observation and practical needs. In his
writings, he also addressed issues of ethics and morality,
emphasizing the role of knowledge in cultivating both
intellectual and moral growth.
Ahmad al-Farghani, a contemporary of Al-Khwarizmi,
conducted scientific research alongside him at the Bayt
al-Hikma (H
ouse of Wisdom). His full name was Abū al
-
ʿAbbās Aḥmad ibn Muḥammad ibn Kathīr al
-
Farghānī
(approx. 798
–
865 CE). He actively participated in the
construction of the observatories in Baghdad and
Damascus and led the Baghdad School of Astronomy. Al-
Farghani authored several scholarly works in the fields
of astronomy, mathematics, and geography. His most
well-
known work is Kitāb al
-
Ḥarakāt al
-
Samāwīyah wa
Jawāmiʿ ʿIlm al
-
Nujūm ("Book on Celestial Motions and
the Summary of Astronomy"), which was translated into
Latin in 1145 and again in 1175. In Europe, he became
known as “Alfraganus.”
Al-Farghani made substantial contributions to world
science. In 812, he accurately predicted a solar eclipse.
He determined that the Earth is spherical and calculated
the Earth's meridian length to be 40,008 km. He
designed an instrument to measure the water level of
the Nile and was among the first to conceptualize the
solar clock. A navigation map used by Columbus during
his voyage to the Americas, preserved in the Baghdad
Library, contributed to Al-Farghani's global recognition.
Al-
Farghani’s legacy exemplifies the harmony of
intellectual
excellence
and
personal
integrity,
highlighting the importance of intrinsic motivation,
creativity, and the pursuit of virtue in groundbreaking
discoveries. His scholarly contributions serve as an
enduring example for youth, inspiring a pursuit of
knowledge and intellectual inquiry.
As noted by the President of Uzbekistan, "It suffices to
Journal of Social Sciences and Humanities Research Fundamentals
157
https://eipublication.com/index.php/jsshrf
Journal of Social Sciences and Humanities Research Fundamentals
recall the book Elements of Astronomy by our great
ancestor Ahmad al-Farghani, which was translated into
Latin and Hebrew as early as the 12th century. The
unique structure known as the 'Miqyas al-Nil,' built
under his supervision to measure the water level of the
Nile, still stands in Egypt today. Another prominent
figure, Burhan al-Din al-Marghinani, authored Al-
Hidayah, a work that has remained a principal legal
reference in Islamic jurisprudence for centuries.
Studying the priceless legacy of such outstanding
thinkers and preserving their memory brings us a deep
sense of national pride” [1, p. 45].
Another Central Asian scholar who significantly
contributed to world science is Abu Nasr al-Farabi,
born in 873 in the city of Otrar (Farab) on the banks of
the Syr Darya. He initially studied in Shash (Tashkent)
and Bukhara and later continued his education in
Baghdad. Al-Farabi mastered various sciences and
languages. His seminal work The Virtuous City was
written in Baghdad. An expert in Hellenistic
philosophy, Al-Farabi authored commentaries on the
works of Plato, Aristotle, Ptolemy, Alexander of
Aphrodisias, Galen, Epicurus, Zeno, Euclid, and
Porphyry. These contributions earned him the title
"The Second Teacher of the East" (after Aristotle). One
of his most famous works, Great Book on Music, added
significantly to the understanding of music and logic
developed by the Greeks. His commentaries on
Aristotle’s Metaphysics gained widespread acclaim in
academic circles.
Abu Ali Ibn Sina (Avicenna, 980
–
1037) is another
Central Asian encyclopedic scholar. Born in Afshona
village near Bukhara into a noble family, his full name
was Abu Ali Husayn ibn Abdullah ibn Sina. He exhibited
exceptional talent from a young age and was
particularly interested in medicine. At just 17, he
gained fame for successfully treating Amir Nuh ibn
Mansur and was granted access to the Samanid royal
library, where he expanded his knowledge in science,
philosophy, and medicine.
Of the approximately 450 works attributed to Ibn Sina,
around 240 have survived. These include 40 texts on
medicine, 30 on natural sciences, and 185 covering
philosophy, logic, psychology, geology, and ethics, in
addition to three on music. In 1002, Ibn Sina moved to
Khwarazm and joined the Khwarazm Ma'mun
Academy, where he collaborated with Al-Biruni. His
best-known works, such as The Canon of Medicine and
The Book of Salvation, were highly influential in both
the East and the West, serving as foundational texts in
medical education for centuries. The Institute of
Oriental Studies of the Academy of Sciences of
Uzbekistan, named after Abu Rayhan al-Biruni,
preserves 60 manuscripts of Ibn Sina’s 50 works on
various topics.
CONCLUSION
The evidence presented underscores that the ancient
East was a bastion of humanistic thought and moral-
ethical values. Each of the scholars discussed focused in
their works on the education and upbringing of the
younger generation. Their pedagogical ideas were
deeply shaped by the socio-political, economic, and
cultural contexts of their time. Thoroughly studying
their legacy and applying their progressive ideas is one
of the key tasks of modern science. In today’s globalized
world, integrating the educational ideals of these
thinkers with the achievements of world civilization
plays a vital role in the moral development of future
generations.
Studying the scientific heritage of Central Asian scholars
nurtures in future primary school teachers an
understanding of spiritual and moral education, while
promoting a sense of historical continuity and the ability
to draw upon both universal and national values.
REFERENCES
1.
Mirziyoev Sh.M. Buyuk kelajagimizni mard va
oliyjanob xalqimiz bilan birga quramiz.
Toshkent. “O‘zbekiston”
-2016.
2.
Avesto.
Tarixiy
–
adabiy
yodgorlik.-T:
“Sharq”2001.
3.
Boboev H, Hasanov S. “Avesto
-
ma’naviyatimiz
sarchashmasi”. Toshkent., “Adolat”
-2001.
4.
Abduhalimov B. «Bayt al-
hikma» va O‘rta Osiyo
olimlarining Bag‘doddagi ilmiy faoliyati (IX
-XI
asrlarda aniq va tabiiy fanlar). - Toshkent:
Toshkent islom universiteti, 2004.
5.
Abduraxmanov
A.
Al-Xorazmiy-buyuk
matematik.-
T.:”O‘qituvchi” 1993.
