Tusi, Mathematician, Mathematics Educator and

Teacher, and the Saviour of the Mathematics

by
Ali Tootian
M.Sc., Simon Fraser University, 2012

Thesis Submitted in Partial Fulfillment

of the Requirements for the Degree of
Master of Science

in the
Mathematics Education Program
Faculty of Education

 Ali Tootian 2012

SIMON FRASER UNIVERSITY
Spring 2012

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Abstract

Searching for mathematicians who had contributed to the improvement of mathematics

education during Islamic Era in Persia became an interest of the author of this thesis
during the Master’s Program at Simon Fraser University. It was found that Nasir-al-Din
Tusi has been an icon in the mathematics education of the Islamic Era.

The purpose of this study was to investigate Tusi’s contributions to the improvement of
mathematics education. This goal required a summary of the political and educational
situation of Persia from the start of Arab control to the Mongol rule and then a focus on
Tusi’s particular contributions. The method for collecting the information was to initially
research books written by historians and mathematicians in North America. Then the
search was continued to obtain the opinions of Iranian historians and mathematicians.
The sources include Iran’s National Library, the library of universities, peer reviewed
books available in Iran’s mathematics education books market, and the proceedings of
conferences about Tusi held in Iran.

It was found that Tusi compiled series of mathematics books and treatises, wrote
redactions to many of them, and kept them in a library at the location of an observatory
and school he established in Maragheh, the capital of the Mongol Empire. The results of
the study revealed that Tusi trained mathematics teachers, taught mathematics. He
collected data from twelve years of observation with his team of mathematicians and
astronomers in Maragheh. He compiled a calendar from the data. Tusi also recast the
entire collection of astronomy books from Euclid’s “Elements” to Ptolemy’s “Almagest.”

The principal conclusion is that Tusi had both influenced and preserved the scholarly life
of mathematicians and astronomers. Another conclusion is that he planned and defined
a reformed mathematics education by combining written books and translated books into
a quality terminology which helped educators teach mathematics with greater ease. He
also made academic courses separated from religious studies, and offered them to the
candidate from public instead of only from affluent families.

Keywords: Tusi; mathematics education; mathematics books;

iv
Dedication

To my mother, Farrah, who had dreamed of my graduate education since I was a little
boy.

To my wife, Laya, for her patience, understanding, and encouragement.

To my son, Ario, for his enthusiasm, and understanding that I was involved with a
research and a full time teaching responsibility.

To my daughter, Auva, for her patience with me who often was found with his laptop.

v
Acknowledgements

I herewith acknowledge, with deep appreciation, and sincere thanks:

My dear wife who supported me in all aspects of this journey.

My senior supervisor, Dr. Peter Liljedhal, who believed in my ability to perform this
research, and provided outstanding support and encouragement as I learned how to
become a researcher.

My thesis committee member, Dr. Rina Zazkis, for her careful reading and thoughtful
feedback to my work. My external member of the defense session, Dr. Stephen
Campbell, for his input for the corrections and editing.

My dear uncle, Abdullah, for collecting the data was not simply possible without his help.
A copy of “Mutiwassitat” was sent to me, miraculously, by him in early days of my
research.

Markaz-e-Dayeratol Maarefe Eslami (The Islamic Encyclopedia Centre), for providing

me with important information about how to locate and collect data in Iran.

The staff and counsellors of the National Library of Iran, for their welcoming approach on
the thirty days I spent there for collecting data.

The staff and graduate students of Tarbiat Modarres University, for their time guiding me
toward resources.

The staff of the Library of Azad University, for helping me with finding articles.

The counsellors of Sazmane Mirase Maktoob, for their advice and direction.

Dr. Shiva Gol Tabaghi and Mrs. Darien Allan for proofreading my thesis and suggestions
for increasing its quality.

vi
Table of Contents

Approval .............................................................................................................................ii 
Partial Copyright Licence .................................................................................................. iii 
Abstract .............................................................................................................................iv 
Dedication ......................................................................................................................... v 
Acknowledgements ...........................................................................................................vi 
List of Tables ..................................................................................................................... x 
List of Figures....................................................................................................................xi 

Chapter 1.  Mathematics Education during Islamic Era .......................................... 1 

Motivation .......................................................................................................................... 1 
Vision ................................................................................................................................ 2 
Planning ............................................................................................................................ 3 
Execution .......................................................................................................................... 4 

Chapter 2.  A General History of Persia from Arab’s Conquest to the Fall
of the Mongols ......................................................................................... 7 
Umayyad Dynasty (AD 661 – 750).................................................................................... 9 
Independence Movements .............................................................................................. 10 
Abbasid Dynasty (AD 750 - 1258)................................................................................... 12 
Persians in Abbasid Empire ................................................................................... 13 
Resistance Movements against Abbasid ............................................................... 15 
Mongol’s Conquest of Persia .......................................................................................... 17 
Mongol and Ismaili ................................................................................................. 18 
Fall of Baghdad ............................................................................................................... 21 

Chapter 3.  A Summary of the History of the Life of Tusi...................................... 23 

Tusi’s Background........................................................................................................... 23 
Tusi’s Migration to Alamut ............................................................................................... 25 
The Fall of Alamut ........................................................................................................... 28 
Tusi and Fall of Baghdad ................................................................................................ 29 
The Years of Peace and Results .................................................................................... 30 

Chapter 4.  Tusi Developed a Series of Updated Mathematics Books ................. 33 
A New Beginning for the Mathematics Community ......................................................... 34 
Overcoming Lack of Proper Connection Between Existing Books .................................. 34 

vii
Gaps Between the Topics ............................................................................................... 35 
Similar Original Books and Similar Treatises ......................................................... 35 
Similar Translations of One Book ........................................................................... 36 
Challenging Topics.......................................................................................................... 37 
Out of Norm Topics ......................................................................................................... 38 
New Topics and Applications .......................................................................................... 39 
Omitting Unnecessary Topics ......................................................................................... 40 
What is Tahrir? ................................................................................................................ 40 
The Quality of Books ....................................................................................................... 41 

Chapter 5.  Tusi Connected Euclid’s Elements and Ptolemy’s Almagest

by Bridging the Gap between Them .................................................... 45 
Tahrir on the Elements of Euclid ..................................................................................... 46 
Tahrir on the Almagest of Ptolemy .................................................................................. 50 
The Bridge was a Must ................................................................................................... 51 
Filling the Gaps with Existing Resources ........................................................................ 52 
Filling the Gaps by Writing New Books ........................................................................... 55 
Compiling Mutiwassitat ................................................................................................... 56 

Chapter 6.  Tusi Protected Mathematicians’ Scholarly Life .................................. 60 

Maragheh Observatory and Calendar ............................................................................. 63 
Observatory............................................................................................................ 63 
Calendar (Zij), Astrolabe, and Side Products ......................................................... 65 
Recruiting Scholars ......................................................................................................... 67 
Compiling and Writing Books for the Observatory .......................................................... 71 
Research Literacy and Terminology ............................................................................... 74 

Chapter 7.  Tusi Reformed Mathematics Education for the Public ...................... 77 
Evolution of Education for the Nation .............................................................................. 78 
Evolution of the Education for Persians after Islam ........................................................ 79 
A Talented Nation that Deserved to Learn Mathematics ................................................ 82 
Mathematics for Youth .................................................................................................... 84 

Chapter 8.  Tusi and Training Professional Mathematics Teachers..................... 86 

Continuing with the Persian’s Vigilance Movement ........................................................ 87 
Creating a Community of Educators ............................................................................... 87 
Caring about the Community of Educators ..................................................................... 88 
Training Mathematics Educators as Specialists in Mathematics Topics ......................... 89 
Professional Development Activities ............................................................................... 90 

Chapter 9.  Tusi, Saviour or Traitor? ....................................................................... 91 

Saved Muslims from Further Execution .......................................................................... 91 
Tusi Saved Non-Muslims of Persia ................................................................................. 93 
Reinforcing True Islamic Ideology during Mongols’ Rule ................................................ 94 
Freedom from the Exploitation of Arabs.......................................................................... 95 
New Era of Life for Persians ........................................................................................... 96 
New Era of Life for Scholars ........................................................................................... 97 

viii
Chapter 10.  Conclusion ............................................................................................. 98 
Tusi as a Mathematician ................................................................................................. 98 
Tusi as an Educator ...................................................................................................... 102 
Leadership Qualities ............................................................................................ 102 
Literacy in Mathematics ....................................................................................... 104 
Inclusiveness and Application Purposes .............................................................. 104 
Saving the Life of Mathematicians and Mathematics Teahchers ......................... 105 
Tusi as a Redeemer ...................................................................................................... 106 
Education for All ................................................................................................... 106 
Academic Education Separated from Religious Education .................................. 107 

References ................................................................................................................... 111 

Appendices .................................................................................................................. 116 

Appendix A.  Resistance Movements against Arab Rulers.......................................... 117 
Appendix B.  Factors Affecting the Fall of Baghdad by Mongol ................................... 119 
 

ix
List of Tables

Table 1.  Great Collection of Astronomy....................................................................... 53 

Table 2.  Tusi’s Team in Maragheh Observatory ......................................................... 68 

Table 3.  Tusi’s Mathematics Works other than Mutiwassitat....................................... 73 

Table 4.  Active Public Schools in Maragheh ............................................................... 89 

Table 5.  Movements Against Abbasid in the First Century of Their Rule .................. 117 

Table 6.  Persian Dynasties Separated from Abbasid during the Five Centuries
of the Rule of Abbasid ................................................................................. 118 

x
List of Figures

Figure 1.  Map of Sassanid Empire, Persia, AD 633 ....................................................... 8 

Figure 2.  Ismaili Strongholds during Seljuk Dynasty .................................................... 19 

Figure 3.  Scheme of Alamut Fortress ........................................................................... 20 

Figure 4.  Mongol Empire In their Days Of Glory ........................................................... 22 

Figure 5.  A Residence for Higher Ups in Alamut .......................................................... 27 

Figure 6.  Tusi’s Life-Time ............................................................................................. 32 

Figure 7.  Moving Spheres in Autolycus’ Book .............................................................. 43 

Figure 8.  Moving Spheres in Tusi’s Tahrir of Autolycus’ Book ..................................... 43 

Figure 9.  Development of Mathematics Books within the Life -Time of Tusi ................ 44 

Figure 11.  Proposition 3, Book I ..................................................................................... 48 

Figure 10.  Connection of Euclid’s Elements And Ptolemy’s Almagest within the
Life-Time of Tusi. .......................................................................................... 58 

Figure 12.  Tusi’s Tahrir is dated AD 1225. ..................................................................... 59 

Figure 13.  Protection of The Life of Mathematicians within The Life-Time of Tusi ......... 60 

Figure 14.  A Section of Observatory. ............................................................................. 64 

Figure 15.  Tusi-Couple ................................................................................................... 65 

Figure 16.  Astrolabe Made By Tusi ................................................................................ 66 

Figure 17.  Reform of Mathematics Education within the Life-Time of Tusi .................... 77 

Figure 18.  Training of Mathematics Teachers within the Life-Time of Tusi. ................... 86 

xi
Chapter 1.

Mathematics Education during Islamic Era

Steps of the improvement of mathematics education from Greek Era to the

modern time are interconnected like a chain. Knowing the quality and characteristics of
mathematics education during the Islamic Era is a key component of the recognition and
appreciation of the improvement of the mathematics education as a whole. The
mathematics knowledge of different topics has passed hand-to-hand and mind-to-mind
from one mathematician to another to reach to this century. Mathematics education
strategies and improvements of them also have followed step-by-step progress to this
day. That is why mathematics educators will benefit from a decent understanding of the
history of mathematics education, schooling, and mathematics books and textbooks
written during the Islamic Era as one of the influencing periods of the time in which
teaching and learning mathematics has been improved significantly.

Motivation

During the history course in the Masters of Education Program at Simon Fraser
University, the development and improvement of mathematics books, textbooks, and
schooling from the point of view of a mathematics teacher were discussed. Contributions
of mathematicians from the Greek Era, the Islamic Era, and the Modern Era in
mathematics education were reviewed. I was enjoying my time in the class, learning
about the mathematicians of different countries in different centuries, and exploring how
the mathematics that I teach today has come to this stage. The topics addressed
included mathematics curricula, textbooks, grading, schooling, courses, specific topics in
mathematics and more. For each topic, the professor provided us with informative
articles regarding the chain of educational events and moments in the lives of
mathematicians that helped them with the progress of the mathematics toward what we

1
experience today. The improvement of schooling as a whole was one of the most
important aspects of the course. An important aspect of schooling is the quality of books
and textbooks including the terminology used within. This was discussed as well as the
progression of the development of mathematics textbooks and curriculum, another core
topic area of the course. During the course I noticed that the documents recognizing and
supporting the achievements and contributions of the Islamic Era’s mathematicians were
limited to those that were available in North American sources, and to those that were
accessible from European on-line resources. I also realized that to deeply study the
contributions of Islamic Era’s mathematicians, researchers should either spend time in
the Middle East, or have access to the libraries and books of historians and
mathematicians of the Middle East. As a person who has finished an undergraduate
degree in Iran, I knew, many of the original mathematics books and treatises in Farsi
and Arabic have never been translated to English. I thought, perhaps, that numerous
quantity of information and facts concerning the history of mathematics education in the
Islamic Era had never been discussed or translated in English. However, I became
interested in searching for the facts about the contributions of Persian mathematicians
regarding the topics that were discussed during the course.

Vision

I could see myself searching for some of the facts and information concerning the
contributions of Persian mathematicians of the Islamic Era to the scholarly life of
mathematicians, teaching mathematics, writing mathematic books, and schooling. I
chose only Persian mathematicians to narrow down my research. Writing a master’s
thesis seemed a good vehicle to take me to the point that I could ensure my research
was being conducted systematically while I was benefiting from being supervised by
professors of the Education faculty of Simon Fraser University. As a native Farsi
speaker, I hoped that I could access better sources and choose between options of Farsi
books written by Persian historians and mathematicians. I could see myself travelling to
Iran to closely explore different aspects of the contributions of Persian mathematicians to
mathematics education. I discussed the matter of my interest with historians,
mathematicians, and mathematics educators that I knew inside and outside of Simon
Fraser University, and discovered that it was better for me to narrow down my research

2
even further. Researching Persian mathematicians of the Islamic Era was too extensive
a topic to undertake. A historian suggested that I write a historiography. Historiography,
shortly, is describing the history of a period of time by focusing on the life of a person
living in that period of time. The lives of other people living in that period could also be
included, if required. My thesis was not intended to be a history of mathematics
discribing the life of a mathematician, but somehow I had to focus on the life of one
mathematician in order to discuss the contributions of Persian mathematicians. Perhaps
this would be something similar to historiography in some aspect. I chose Tusi, a
mathematican I had always desired to know more about. Tusi lived during the Islamic
Era and made contributions to mathematics education.

Planning

I had two main interests with my research, Tusi’s contributions to mathematics

education as a whole, and a more detailed exploration of his life as a Persian
mathematician and astronomer during the “Golden Ages” of the Islamic Era. To the
Western world, Tusi is known as a mathematician and astronomer, but he is not really
recognized as a mathematics teacher and educator. I saw a few articles that each each
pointed to one or two aspects of the life of Tusi, mostly discussing his contributions to
astronomy, but I had hard time finding, for example, articles about Tusi’s contributions to
schooling. Checking the Internet in Farsi, I found a couple of articles offered at
conferences in Iran about Tusi’s style of Tahrir (redaction on other peoples’ work) in
English, but they were only published in Iran.

Reading Tusi’s life history, I understood the difficulty of being a responsible

mathematician and scholar at the time he lived. Tusi’s achievements and contributions
are sometimes introduced as the achievements of an Arab, instead of either a Persian or
Islamic Era scholar. Introducing Tusi as an Arab to the Western world is a mistake. In
doing so, some of his contributions to mathematics education would be overlooked. His
approach toward education and mathematics education in particular, is connected to the
time in which he lived, the place he lived, and the expectations he had for Persians.
Whenever Tusi was able, he wrote his ideas in Farsi. His Farsi books, after the end of
Arab control, are a sign of his interest in the freedom of language. I decided to explain

3
and clarify this by reviewing the history of Persia at the time of the “Golden Age” of
Islamic world. I also decided to examine his philosophy of living as a Muslim Persian,
and the place his occupation held within his personal life. In general, it was a desire for
me to find out about Tusi’s journey as a mathematician and educator, and to share this
information with the North American readers.

Execution

Understanding the influence of Tusi’s domestic life and his scholarly life had on
each other was one of my main goals. I remembered from my secondary studies that
Tusi had been introduced as a religious person to Iranians. However, I always saw him
as a free mind and free soul of any kind of dependency; a scientist who valued scientific
approaches as well. I wanted to learn more about Tusi. As such, I began to do research
on his role as a hero for Persians, an open-minded scientist, who wanted the nation to
be equipped with the best knowledge of the time. Being free from fenatism was and still
is against the way that extremist governments and rulers want the people to live. Tusi’s
philosophy of living opposes this style of living.

I decided to consider priorities for my research. Tusi, to graduate students of

Iran, is well known as a polymath and philosopher who wrote several works in different
areas and disciplines including mathematics. I decided to focus on searching for the
portion of his mathematical work that was related to his being a mathematics teacher,
mathematics educator, and mathematics author. In addition to these sections, I wanted
to introduce some of his social and political approaches he had to employ in order to
achieve his goals. It seemed difficult to separate Tusi’s scholarly activities from his
political and social responsibilities; this is true in the life of a scholar in our time, too. I
chose to search and clarify interconnections between the political and scholarly life of
Tusi. I knew that social, historical, and religious aspects of his life had also influenced
Tusi’s scholarly life as a mathematician and educator. In fact, in my searching I
discovered that Tusi had to be much more than a mathematician in order to live the life
he lived. Being a mathematician was and is a journey beyond reading and writing
mathematics books such that I believe teachers’ responsibility goes beyond finishing the
curriculum of the subjects they teach.

4
My plan was to travel to Iran for the summer of 2011. For thirty-five days I stayed
on task of the collection of data for the working hours of the day. I started most of my
days at The National Library of Iran (NLI), where only people with a bachelor or degree
are allowed to use the facility. I met counselors of NLI and became familiar with the
facilities and buildings where books and other sources of information were classified.
The computer system of NLI was a useful tool for saving time in finding sources of
information that I was looking for. There were many more philosophical and religious
books written about Tusi than mathematical ones. I found numbers of sources with
specific information regarding his contribution to mathematics books. Most of the books
that I chose to look at were supposed to be read at designated reading areas of the NLI.
The staff of NLI was in charge of making copies if it was allowed. Soon I noticed that I
needed some direction in order to make my search at the NLI more meaningful and
effective. So, I started visiting universities that possess mathematics education
departments. I was hoping to find a thread to lead me to the desired books. Graduate
students who were introduced to me by family and friends were kind and helpful. They
connected me with a few mathematics students who had better historical background. I
realized that knowing the Arabic language would be an advantage for candidates who
are searching mathematics of the Islamic Era. After all, I found a few related books at
the libraries of universities that I could use them for the history of mathematics and
history of schooling in Persia. Graduate students of the universities offered fresh
information about the new books in the market, but when I checked for the new books, I
noticed they were either general history of mathematics, life history of Tusi, his
achievements and written books as pure mathematics, or they discussed religious
philosophical and political aspects of Tusi’s life. I met the Mathematics Department Head
of Tarbiat Modarres University (TMU). As the topic of this thesis was new to the
Mathematics Department Head I offered him a partnership in this project wherein a
gradute student from TMU and I would work together on this thesis. He appreciated the
opportunity but couldn’t find a graduate student immediately ready to work on this thesis.
The main reasons he gave for this were the summer vacation and my limited time of
stay. I found the book market of Tehran, capital city of Iran, a fantastic place for me
because professional publishers helped me to contact the right people and writers, and
to find the right books as soon as was possible. Most of the books that I have used for
writing my thesis were purchased at the book market. I also received two books as gifts

5
from a retired professor of Tehran University. Each day usually finished with a couple of
new items, and I studied part of each at night to see to what extent they were useful. The
number of the on-line Farsi books and websites that provide information about the
history of mathematicians has increased in recent years. University students or
graduates who are running scientific web sites administered most of these sites.
Similarities between the sites’ materials about Tusi in general demonstrated that the
origins of the information they use are limited. Some of these websites are not peer
reviewed, and I made very limited use of them. Some are prepared and supervised by
university faculties and citations are systematically used.

6
Chapter 2.

A General History of Persia from

Arab’s Conquest to the Fall of the Mongols

Tusi’s scholarly life was influenced by the social and political situation of his
country, Persia. To better understand his life and the options he had for making a living
as a mathematician, mathematics teacher, and mathematics educator, reviewing a
summary of the history of Persia from the time of Arab’s control to the time and during
the time of the Mongol’s rule is a must. Only after doing this, could one fully appreciate
Tusi’s contributions and achievements. Being adequately familiar with the culture of
Middle East, especially Persia, and being able to read and comprehend written materials
in Farsi, are two extra advantages.

Figure 1 shows the map of the great empire of Sassanid where the current
Kuwait, Iraq, Syria, Jordan, Lebanon, and Turkey on the western side of the Middle East
were once all part of the Persian Empire. Arabs of the Saudi Arabia Peninsula first
attacked Persia’s south-western border, the place that is now called Iraq, outside of the
Saudi Arabia Peninsula, in AD 633. They defeated the Sassanid Empire’s army several
times, but their complete occupation of Persia took 18 years. The last Sassanid Empire
ended in AD 651 retreating to the north-eastern borders of Persia (Balaami History,
1073, translated by author).

According to several historical documents, Arab’s main excuse for attacking

Persia was to offer Islam to Persians by force, after the King of Persia rejected Arab’s so
called peaceful invitation of Islam.

7
Figure 1. Map of Sassanid Empire, Persia, AD 633

Source: www.bible-history.com/map

During the first couple of centuries after Arabs conquered Persia, Persians
generally had a difficult time as a defeated nation. Persian states being introduced to

8
Islam were undergoing social challenges and evolution. People were distracted by the
new rules and regulations of Arab authorities. Many were undecided between practicing
Islamic laws and continuing with Zoroastrian laws. Several historians have recognized
that there existed a complicated social conflict where a number of different social ideals
were in competition (Marlow, 2002). Those who accepted Islam or were forced doing so
were still influenced by their cultural background or previous religious beliefs such as
Zoroasterianism. Although questioning Arab authorities was a suicidal action, people’s
acceptance or forsakenness of Islam was a question of the mind for individuals.

Umayyad1 Dynasty (AD 661 – 750)

From the beginning years of Arab control that brought the immediate introduction
of Islam, people of Persia observed the messages of the Prophet Mohammad into their
culture of well-being that they had learnt from Zoroaster2. Although Persians were
moving forward naturally within their new religion, the dictating centre of Islam in
Damascus, the capital of Umayyad, constantly asserted its superiority. The barbarian
culture of nomadic Arabs being fed to Persians, as the new nation of the Islam, was no
match with the rich culture of Persians. As Sunni Muslims3, Umayyad was pushing new
Muslims to follow the faith of Sunnism instead of allowing Persians to integrate newly
introduced Islam with their background and then adopt the result as their religion.
Umayyad had obtained the control of Islamic states including Arab states and Persian
states few years after the death of his holiness the prophet Muhammad. This was the

1
Muawiya b. Abi Sufyan, a clan of Uthman, the third orthodox ruler after Prophet Muhammad,
was given the governorship of Syria by Uthman. Upon the accession of Ali to the caliphate,
Muawiya refused to pay him allegience. In 658 he gained the control of Egypt. Following Ali’s
assassination in 661, he subdued Iraq and then formally established himself as caliph.
(
Princeton.edu)
2
Zoroaster is the name of the founder of Zoroastrianism, and early religion pitting good against
evil that has influenced Judaism, Christianity, Islam, Gnosticism, and Buddhism, and
perhaps, pre-Socratic philosophy. (N. S. Gill, About.com)
3
Sunni is one of the two main branches of Islam. Most fundamental Islamic beliefs and articles
of faith are the same between the two. (Author)

9
beginning of the period that Montgomery (2000) pointed to Islam’s own time, “a time of
Jahiliyya- ignorance, uncultured ways, and the over-reliance of the powers of the spirit
and the body at the expense of those of the mind” (p. 95).

Soon, Umayyad’s rule extended to Persia. Umayyad assassinated their

opposition, including many of the Prophet’s main followers, his holiness Ali who was the
Prophet’s cousin and son-in-law, and Ali’s4 sons and their successors. Persians, who
had come to have deep interest in his holiness Ali’s life and philosophy, became
discouraged by the action of Umayyad. Meanwhile, Persians felt the pressure of living in
their own country as second-class citizens in comparison with Arabs who had migrated
to Persia. Arab soldiers and their families who were only a few percent of the population
of Persia at that time, were in control of the country. Arab authorities ruled Persians in
the name of Islam, but with a harsh, dogmatic interpretation of Islamic laws. As a result,
about 8th century AD, a new movement of independence started developing in Persia,
mostly in Khurasan Province, against Umayyad.

Independence Movements

Umayyad rulers were not sharing opportunities. Their thirst of power and wealth
along with their exclusiveness bothered Persians from the beginning of their
governance. Persians endured discriminations in their own country by Arabs who had
left the desert of Saudi Arabia, and migrated to the geographically advanced region of
Persia around Alborz and Zagros mountain ranges. Although Arab soldiers were clearly
instructed by the Prophet to respect and care about nations which are brought to Islam,
they acted rude and harsh. For a century, what Persians remembered from Islam was its
divine messages in its book, but combined with the terror, poverty, disgrace, and

4
Holiness Ali Ibn Abi Talib, March 17, 599 – January 27, 661 was the cousin and son-in-law of
the Islamic prophet Muhammad. Ahmad Ibn Hanbal writes that, “There are not as many
verses and traditions in the praise of any other companion of Muhammad as there are in the
praise of Ali.” Ibn Abbas narrates, “three hundred verses of the Holy Koran have been
revealed in favour of Ali.” (www.ismaili.net/histoire/history03/history336)

10
eradication which Arab soldiers and authorities had imposed on them. Persians
gradually noticed the difference between the true values and morals introduced by Islam
and its book, the Quran, and those by which the rulers of Umayyad in Damascus were
living and governing. Equity, caring, and truth were the words of the mouths of Arab
rulers, not goals for them. It became a nightmare for new Muslims of Persia to live under
the control of nomadic Arabs who were exploiting the country’s human and natural
resources. Gradually, Persians strengthened their dream of independence. Finally, the
discord between Arabs in the capital of Islam, Damascus, provided the opportunity for
Persians to seek their freedom.

Persians sought their freedom with the help of Arabs who for several reasons
opposed their own Arabic regime, Umayyad. As it was almost impossible to initiate a
cultural, religious, or political independency without the help of concerned Arabs,
Persians planned for a joined operation with unsatisfied Arabs. A young Persian born in
Middle Persia, known as Abu Muslim Khurasani5 invited the people of Khurasan and
many Arab residents of Persia to stand up for a movement against the central
government in Damascus. Abu Muslim gathered a huge army of Persians who desired to
live in honour and peace with their new religion, and also of Arab citizens of Persia who
had become accustomed to their life style in Persia and were looking to change the Arab
regime. He led the first major and organized liberal movement against the Umayyad
Dynasty and defeated their army several times in different regions. He finally attacked
the last Umayyad ruler and defeated him. The retreat of Umayyad from the Middle East
toward Northern Africa happened after about a century of conquest and terrible civil war.
Islamic states began to change to an enlightened civilization where the past was
employed as a resource (Montgomery, 2000). Islam’s, so called “Golden Age” was yet to
arrive, but the fall of Umayyad in 750 AD was the first step toward it.

5
Kurasani mean from Khurasan. His original name was Behzadan, prior to his father Vandad
Hurmoz's conversion to Shia Islam, who adopted the name of 'Muslem' for himself. His
birthplace remains obscure, though the oldest historical reference, the 11th century Al-
Mahasin al-Isfahan written by Mafzal Ibn-Sa'd Maforukhi Esfahani, claims he was born in the
town of Fereidan in the central Iranian province of Isfahan.
(Zarinkoob, Two Centuries of Silence)

11
Abbasid Dynasty (AD 750 - 1258)

The Abbasid Dynasty rulers and their court, who ruled from 8th to 13th century
AD, came mainly from the east of Persia, “where a cosmopolitan culture had existed for
centuries, [and] should not be undervalued in terms of the stimulus given to the
intellectual efflorescence that took place beginning in the late eight century”
(Montgomery, 2000). It is mentioned in Akhbaro Al-ddoleh, by Allah Akbari (2012) that
Abbasid were Arabs descended from one of the Prophet’s cousins, Ibn Abbas. They had
tried to stay away from the tension between Umayyad and other Muslims including Shias
(p. 200). That is why for centuries they were living almost out of the reach of Umayyad
rulers by living in more secure areas of Persia. Instead, they had spent time in promoting
themselves in Khurasan and other provinces. They finally won the support of Shia6
Muslims against the Umayyad, as Umayyad was the common enemy of the two groups
of Shia and Abbasid. They were helped by Persians under the leadership of Abu Muslim
Khurasani. In other words, Abbasid appealed to non-Arab Muslims.

The first change the Abbasid made was to move the Empire's capital of Islam
from Damascus, in current Syria, to Baghdad in current Iraq. This was to appease the
Persians who had helped them, and also to get closer to the region that had more
support and influence of existing Persians’ history and culture. It was also part of the
Persians’ demand for decreased Arab dominance in the Islamic Empire. Baghdad was
soon transformed from a village to a city.

The vision of Mansur, the first Abbasid ruler, “differed considerably from the type of
society associated with the Umayyad, whose origin lay in the less cultured region of
Arabia. Indeed it seems far more in the line with the kind of cosmopolitan and
intellectualism pursued by Sassanid kings of Persia, notably Anushirwan” (Montgomery,
2000).

6
Shia Islam account for approximately 15 percent of the total Muslim population in the world.
Shiism has the greatest influence in the contemporary world in Iran where nearly 90 percent
of the Muslims are Shia. (patheos.com/Library/Shia-Islam)

12
According to Ibn Khaldun,7 the Eastern Roman Emperor in response to the request of
Mansur, the ruler of Baghdad, sent copies of Euclid and other biology books to him, and
Euclid was translated at the time of Mansur to the Arabic for the first time (De Young,
2005). But as Abbasid caliphs became careless about the nations of Islam including
Persians, the scholarly activities of Baghdad’s Library and its branches slowly dwindled.
As a result, after about four centuries from the beginning of the Islamic Era one could
distinguish “a distinct decline toward the close of the eleventh century with a notable
decrease in the number of mathematicians of the first rank” (Kokomoor, 1994). This was
about the time the Mongols attacked eastern Perisa.

Persians in Abbasid Empire

Most of the counsellors of the Abbasid government in the beginning years of their
rule were Persian. Persians had agreed to move their educational centre from southern
Persia, where the capital of Sassanid was located, to Baghdad. This movement was in
balance with Abbasid’s changing of the capital to Baghdad. With the direct help of
Persians, Baghdad’s famous library, “House of Wisdom,” and its school were designed
and established as a copy of Gundishapur8 University of southern Persia. Hamilton
describes this as follows:

By the middle of the 8th century the Muslim world became an intellectual
center for science, philosophy, medicine and education as the Abbasid
championed the cause of knowledge . . . in Baghdad; where both Muslim

7
Ibn Khaldun was a Tunisian. He is known for being a historiographer who is viewed as one of
the forerunners of modern historiography. He is best known for his Prolegomenon.
(www.norrmags.com).
8
The Academy of Gundishapur was a renowned academy of learning in the city of
Gundishapur, the intellectual center of the Sassanid empire. It offered training in medicine,
philosophy, theology and science. The faculty were Persians (Frye, Richard Nelson. The
Golden Age of Persia). According to The Cambridge History of Iran, it was the most important
medical center of the ancient world during the 6th and 7th centuries. In addition to
systemizing medical treatment and knowledge, the scholars of the academy also transformed
medical education; rather than apprenticing with just one physician, medical students were
required to work in the hospital under the supervision of the entire medical faculty. There is
even evidence that graduates had to pass exams in order to practice as accredited
Gundishapur physicians (as recorded in an Arabic text, the Tārīkh al-ḥukamā). Gundishapur

13
and non-Muslim scholars sought to translate and gather all the world's
knowledge into Arabic. It is well established that the Abbasid modeled
their administration on that of the Sassanid of Persia. (Hamilton, 1982)

Baghdad, gradually, became a big city and a centre of education and

accomplishment where many scholars, including Persians, enabled their talent to
flourish by joining the educational environment of the “House of Wisdom9.” It is important
to remember that many research and translation activities in Baghdad were completed
by Persians, particularly whenever a book was translated from Pahlavi (the language of
Middle Persia) or Indi (the language of Middle India) into Arabic. In fact, Persians were
the main administrators of the Library until Arabs dominated it. An Abbasid ruler, Al-
Ma'mun, whose mother was Persian, had said:

The Persians ruled for a thousand years and did not need us Arabs even
for a day. We have been ruling them for one or two centuries and cannot
do without them for an hour. (Bertold, 1995)

Although Shia Muslims, in particular Persians, were hurt by Abbasid, the overall
situation for them was significantly better than the time of exploitation of Umayyad rulers.
Economical opportunities were more shared, nobody was prohibited from education,
Persian scholars were allowed to seek opportunities for research, and people lived with
their culture of choice. Abbasid stopped pushing Persians to practice Sunni faith, and

- also had a pivotal role in the history of mathematics. After the Sassanid Dynasty fell to
Muslim Arab armies, Caliph al-Ma'mūn founded the famous House of Wisdom where the
methods of Gundishapur were emulated; indeed, the House of Wisdom was staffed with
graduates of the older Academy of Gundishapur. (Frye, Richard Nelson. The Golden Age of
Persia). Will Durant has lauded the Iranian civilization for having built such an academy.
Einstein has praised his disciple, Professor Hesabi, for having belonged to a country where
an academy had been built 1,700 years ago.
9
The House of Wisdom was a library and translation institute established around 800 AD in
the Abbassid era, Baghdad, Iraq. It was a key institution in the Translation Movement and
considered to have been a major intellectual centre during the Islamic Golden Age. House of
Wisdom is a calque of the Middle Persian term for a "library" and it was modelled on the
libraries of the Sassanid Empire. It had the dual purpose of translating books from Middle
Persian to Arabic and also of the preservation of translated books.
(Meri & Bacharach, 2006)

14
allowed Shia Muslims to practice Islam as they wish. Their interest in science and
knowledge had satisfied the scholars and intellectuals of the entire Islamic states.
Several schools were established throughout the Islamic states. The most famous chain
of schools, Nezamieh10, was directed by Nezamumulk11, the Persian Prime Minister of
Seljuk Dynasty which was ruling in parallel with Abbasid. Nezamieh was the most
organized and systematic schooling method for the public at that time, and copies of it
were established in Baghdad, too. Aghazadeh (2010) stated “Nezamulmulk had spent
two hundred thousand Dinar from his assets to build Baghdad’s Nezamieh School, and
established markets, public baths, stores, etc. around it, and every year spent fifteen
thousand Dinar for the financial aid of instructors and pupils” (translated by author, p.
12). The second biggest Nezamieh belonged to Neishapur of Khurasan within which
several scholars lived. By the time of the end of Seljuk Dynasty, there were more than
400 000 books in Neishapur’s Library from all languages, but mostly in Arabic and
Pahlavi.

Resistance Movements against Abbasid

“While the Abbasid originally gained power by exploiting the social inequalities
imposed to non-Arabs in the Umayyad Empire, ironically during Abbasid rule the empire
rapidly Arabized as knowledge was shared in the Arabic language throughout the
empire” (Ochsenwald, 2004). Once completely in power, the Abbasid embraced Sunni
Islam and in a dirty political way disavowed any support for Shia Muslims and for Shia
beliefs. They also executed the direct successors of the Prophet Muhammad who were

10
See footnote 36.
11
Nezamulmulk, the famous Iranian politician (AD 1018-1092) was born in Khurasan. He
served as Minister of two of strongest Seljuk Kings for 29 years. He had great achievements
of record such as the foundation of Nezamieh schools. He was the author of Siasatnameh, a
famous book on state politics. (fouman.com/history/Iranian_History_1092)

15
also the Shia Imams (religious leaders), including Imam Jafar Sadiq12, and other
respected nobles. In disrespecting Shia Muslims and their beliefs, Abbasid rulers
became similar to Umayyad’s. They also assassinated Abu Muslim Khurasani, who had
helped them to defeat Umayyad, and was a hero to Persians. These cowardly actions
injured Persians, and rooted as one of the main reasons that Persians had difficulty
trusting Abbasid.

In the end, Abbasid destroyed their reputation in many ways for reasons similar
to those of Umayyad’s. People in different areas stood for their civil and Islamic rights,
and sought independency. Smaller movements came together and created bigger
independency phases, which the central government in Baghdad either stopped and
suppressed or had to live with in a diplomatic way. During this period (AD 800 – 1200)
Baghdad stayed intact as the Abbasid were eager to keep their territory as a political
centre at any price, even by giving up Persia to Persians. Abbasid collected little federal
tax so governments of the dynasties ruling concurently with Abbasid were able to hold
onto their wealth. The only expectation was to respect Baghdad as the centre of Islamic
beliefs and practices, and to consider it as a centre of trade. As a result, Baghdad’s
“House of Wisdom” continued with its scientific activities including translations and the
creation of mathematical treatises. This was of great importance for the community of
scholars and mathematicians of Persia, as they travelled to and from Baghdad for the
communication, sharing, and development of their knowledge, regardless of the current
ruler or dynasty, or in what territory they lived. It was about the end of this era when Tusi
was born in Persia.

12
Jafar Ibn Muhammad was a descendant of Prophet Muhammad and a prominent Muslim
jurist. Although he is perhaps most famous as the founder of Shi'a Islamic laws, known as
Ja'fari jurisprudence, he had many other accomplishments. He was a polymath: an
astronomer, chemist, Islamic scholar, Islamic theologian, writer, philosopher, physician,
physicist and scientist. (Encyclopedia Britannica Online)

16
Mongol’s Conquest of Persia

The Mongol attack began in Central Asia near Persia in the early 13th century.
Mongols burnt cities, and demonstrated their abilities and capabilities with regard to
massacre when they occupied Bukhara city and Samarkand city in north-east Persia in
1220 AD, and Kharazm city, Balk city, Merv city, and Neishapur city, all from the great
province of Khurasan in 1221 AD by Ginghiz13 Khan’s Army (History Research Group of
the University of Calgary, 1998). It was during this time that Tusi, who was 19 years old,
had to flee Neishapur to go to a safer place. According to Peernia14 (1992) Ginghiz burnt
all wooden houses of Bokhara. Only bigger structures such as mosques survived as
they were made from blocks (translated by author, p. 419). Kharazm was attacked by
Ginghiz’s son, who after the fall of the city “moved over 100 000 technicians and trade
people toward the eastern regions where the Mongols had a more stable situation, but
the children, women, and the rest of the men were executed by Mongol soldiers. It is
written that for every Mongol soldier there were twenty-four lives to take” (Peernia, 1992,
translated by author). Neishapur had the worst situation as “the number of killed people
in there is written as 1,750,000.” Ginghiz’s daughter demanded that Neishapur be
destroyed so that “they could perform cultivation; they even killed the cats and dogs of
the city. Soldiers flooded the city for seven days then planted oats” (Peernia, 1992,
translated by author). Disappointment and discouragement were common feelings
among the people.

The Mongols became very amazed and occupied with their exploitation of
Khurasan as they had never seen such a large population, schools, libraries, industries,

13
Ginghiz Khan, born Temujin was the founder and Great Khan (emperor) of the Mongol
Empire, which became the largest contiguous empire in history after his death. He came
to power by uniting many of the nomadic tribes of northeast Asia. After founding the Mongol
Empire and being proclaimed "Ginghiz Khan", he started the Mongol invasions that resulted
in the conquest of most of Eurasia. (De Hartog, Genghis Khan: Conqueror of the World)
14
Hassan Peernia (AD 1912-1975) came from a spiritual family. He completed studying law in
Mosko, and became a Prime Minister of Iran. The first political school and political course in
Iran was planned by him. His history book is a main source of information for graduate
students in Middle East. (“Hundred years, hundred faces” by M. Toluee)

17
judging system, citizenship and so on. The quality of life in the region, in addition to
many smaller resistances, forced them to slow down on their way toward western
Persia. It took more than a decade before they continued their exploration toward
western Persia. There are documents to support that Hulagu, Ginghiz’s grandson, didn’t
want to attack more cities toward the western states, but Baghdad’s acts had forced and
encouraged him to teach a lesson to Abbasid of Baghdad. On the way toward the
western states of Persia and Baghdad, the Persian city of Isfahan fell in AD 1237. Then
toward western Persia, Mongols encountered the Muslim group known as the
Assassins15, an Ismaili sect that practised an extreme version of Shiism.

Mongol and Ismaili

At the beginning of 13th century the Ismailies or Assassins sect was the chief
power in Northern Persia and Hassan Sabbah, the Grand Master, resided in the
mountain fortress of Alamut, some distance to the north-west of the present capital of
Iran (Shephenson, 1923). They had several followers who were emotionally and
economically disappointed with the Arab invasion. Many Persians who had lost their
family members in defence against the Arabs joined the Assassins or supported them.
Assassins terrorized neighbouring cities and rulers of the main government by assigning
young men on suicide missions to assassinate (Frazier, 2005). Assassins, as will be
discussed further in Chapter 3, kidnapped Tusi and held him in quarantine for decades.
Figure 2 shows the territories in which Assassin had a strong hold during the Seljuk
Dynasty. Figure 3 depicts a scheme of the Alamut fortress. Tusi unwillingly lived with
Ismailies for long years until Mongols reached Alamut.

15
The Assassins were an order of Nizari Ismailis, particularly those of Persia (and Syria) that
existed from around 1092 to 1265 AC. Posing a strong military threat to Sunni Saljuq
authority within the Persian territories, the Nizari Ismailis captured and inhabited many
mountain fortresses under the leadership of Hassan-i Sabbah. Hassan-i Sabbah liked to call
his disciples Asasiyun, meaning people who are faithful to the Asās, meaning 'foundation' of
the faith. Later the word changed to ‘assassins’ to indicate the method of their attack to their
enemies. (Daftary, A Short History of the Ismailis: Traditions of a Muslim Community)

18
Figure 2. Ismaili Strongholds during Seljuk Dynasty

Source: map-of-ismaili-castles.png

19
Figure 3. Scheme of Alamut Fortress

Seljuk had tried diminishing this stronghold for over 100 years, but they were not
successful; perhaps because they could not have terrorized Assassins. Mongols,
however, were capable of terrorizing their oppositions in battle and they made the fullest
use of the terror, with no mercy, inspired by their physique, their ugliness, and their
stench (Frazier, 2005).

When Hulagu reached the point beyond the gate of Alamut, Tusi was there.
Hulagu completed his goal of defeating the Ismailies without bloodshed as Tusi
encouraged the Ismaili leader to surrender.

20
Fall of Baghdad

“In early A.D. 1258, Hulagu took and plundered Baghdad and ... so at least thus
it seemed then put an end to the [Abbasid] caliphate as it had been known for hundreds
of years” (Amitai-Preiss, 1996). The Abbasids were at a disadvantage although
theoretically they had a large army to compete with the Mongols. Historians have shared
several reasons for the quick occupation of Baghdad by the Mongols, which can be
found in Appendix B of the thesis. Figure 4 shows the Mongol empire at their peak of
power. They established the Ilkanate Dynasty in Persia and chose Maragheh, in the
northwest of current Iran, as their capital.

After the death of Hulagu, Abagha succeeded his father with the help of his
Christian mother. Abagha and his successors who later ruled in Persia had little relation
with the Mongol rulers of their home country, Mongolia. “They are considered an
independent regime of Persia, not a subdivision of the rule of Mongolia. They followed
the routine of Persian emperors” (Peernia, 1992, translated by author). Abagha’s son
succeeded after his father became Muslim, and little by little more Mongol turned into
Islam. From the time of Hulagu’s rule to AD 1378 which the Ilkhanate regime continued
to control their dynasty in Persia, sixteen successors of Hulagu sat on the throne, of
which thirteen of them became Muslims, and lived and died in Persia.

21
Figure 4. Mongol Empire In their Days Of Glory

Source: karakalpak-karakalpakstan.blogspot.com

22
Chapter 3.

A Summary of the History of the Life of Tusi

Just before the Mongol attacked Persia’s eastern border, Tusi was born. The
Mongol attack pointed to the end of the glory of education during the Seljuk Dynasty.
Living conditions and their safety and security became the main concern of scholars,
and Tusi was no exception. In this chapter more details of the historical and social
aspects of the life of Tusi will be discussed. His achievements inspite of all social and
economical problems will be examined.

Tusi’s Background

Muhammad, the son of Muhammad, the son of Hasan, nicknamed Nasiruddin,

and known as Tusi, was born on a Saturday, in February of 1201 AD in Tus, a town in
Khurasan state of current Iran (Modarres Razavi, 2008, translated by author). Some
historians believe his family was from Jahrood, a town in central Iran, but the family had
moved to Tus, a city in Khurasan, before Tusi was born. His father who was a learned
man with several students was a jurisprudent of Twelver Shia16 who taught Quran,
Hadith17, discourse and the literature of Pahlavi (the ancient Farsi) to Tusi in his early
years. Tusi continued learning Hadith from Borhan-al-Din Hamedani Ghazvini who was a

16
Twelver or Imami Shia Islam is the largest branch of Shia Islam. They believe in twelve
divinely ordained leaders, known as the Twelve Imams. They also believe that the Mahdi is
the Twelfth Imam that disappeared and is believed by Twelvers to be in occultation. All twelve
Imams were ancestry of Ali Ibn Abi Talib and Fatima the son in law and the daughter of the
Prophet Muhammad. (Encyclopedia Britannica Online)
17
The term Hadith is a saying ascribing validity or invalidity of an act according to the Prophet
Muhammad’s life. Hadith are regarded as important tools for understanding the Quran and in
matters of jurisprudence. (Oxford English Dictionary)

23
source of imitation. Tusi benefited from the class of Nasiruddin Abutaleb in Neishapur
and completed his religious studies. But, Tusi received his first religious permit from his
uncle, Noor-al-Din. Tusi’s documented permission in Islamic laws is from his teacher,
Moeen-al-Din Mesri, and the orginial permission is available at The Library of Parliament
of Iran (Modarres Razavi, 2008, translated by author). Tusi was one of the famous
students of Ghotb-al-Din Mesri, great physician and theologian of Moraco, who settled in
Neishapur. This was during the time Tusi was away from his family and right before
Mongol attacked Kurasan. Neishapur, the centre of Khurasan, was one of the most
important scientific centres in Islamic states with over a million residents.Tusi benefitted
from the presence of Sheikh Abu Saadat in Neishapur. He completed levels of
philosophy with his master. Perhaps, the most famous of the several masters of Tusi
among Iranians is Farid-al-Din Damad who was born around Neishapur and within four
accounts was a student of Avecina, the famous scholar of Persia (Modarres Razavi,
2008, translated by author). It is said that Tusi also studied music and mathematics with
Farid-al-Din Damad (personal communication, December 1, 2012). In few years Tusi
grew to become an icon in several popular sciences. When Tusi was only 19 years old,
the Mongol were threatening the region, and many people were leaving the cities for
safer shelters, where they could survive the Mongol brutal attacks. During the rule of
Seljuk and Kharazmshahian18, Mongols savagely attacked eastern Persia, and
mercilessly massacred many of the residents of Khurasan’s cities. The slaughter of
many scientists and the demolition of science centres, in one stroke, “caused continued
suffering of science, knowledge, businesses, and even hope. Scholarly life became a
dream for scholars. Even those scholars that fled to western regions didn’t have the
required mental focus and tranquility to keep working on scientific matters”
(Sultanzadeh, 1995, translated by author). Kasayi (1999) in his History of Great Islamic
Universities cites from writing of Ibn-e-Khaldun, a great historian of Tunisia (May 27,
1332 AD – March 19, 1406 AD), that “prosperity and the success of sciences occurred

18
A dynasty established in eastern Persia parallel to the Seljuk Dynasty in central and western
Persia. The Mongols reached the region that Kharazmshahian ruled first on their way to the
western Middle East. (Author)

24
so long as civilization and development was happening in Persia and its regions, such
as Khurasan, Iraq19, and Macedonia. But when the cities were destroyed, civilization and
reformism, which serves to generate knowledge and industry left the territory” (translated
by author, P. 29). Tusi, who saw himself in danger, had to leave Neishapur to reach a
safer location that also provided him with the chance of continuing his education. Some
of the causes that forced Tusi to leave Neishapur include but are not limited to the
anarchical situation in east of Persia, violent actions of the Mongols, prejudices of Sunni
leaders, and persecution of Shia Muslims and scholars by both the Sunnis and the
Mongols.

Tusi’s Migration to Alamut

“Tusi was already an accomplished scholar when he left Neishapur” (Daftary,

2005, translated by author), and was welcomed everywhere he wanted to migrate.
Historians have different reasons explaining Tusi’s migration from Neishapur. Ismaili
writers believe that he was about to change his faith from Twelver Shia to Ismaili Shia at
the time he decided to leave Neishapur. Therefore he decided to stay in the court of
Ismailies in Quhistan20. Some historians have suggested that he was forced by Ismailies
to move out of Khurasan, and to stay in Quhistan. Modarres Razavi Khurasani21 (2007)
believed that “perhaps in the beginning Tusi voluntarily went to Quhistan after receiving

19
Iraq, Syria, and Turkey were part of Persia and later Uthmani Turks, as far back as history
remembers. After the First World War and fall of Uthmani in AD 1923, the Uthmania area was
divided into three countries by the political interference of UK. One of them became Iraq
(Author).
20
Quhistan or Kohistan (mountainous land) was a region of medieval Persia, essentially the
southern part of Greater Khorasan. The area tended to be ruled either as part of Khurasan or
as a province with its capital at Herat. It did, however, experience some periods of autonomy.
(C. Edmund Bosworth. The Ismai'ilis of Quhistan in Farhad Daftary. Medieval Isma'ili History
and Thought, 2001)
21
Muhammad Taghi Modarres Razavi Khurasani (1895 -1991 AD) was a researcher, editor,
educator, and professor with more than ten highly cited books and editions on the history of
Iran and Iranian scholars. (Author)

25
an invitation from Mohtasham, the chief of Quhistan fortress” (translated by author, p.
11). The suggestion that is best aligned with the political and social situation of Persia at
the time of the Mongol attack is that offered by Modarres Razavi Khurasani above. What
all historians agree is that Tusi’s first choice in the crucial time of the Mongols’
conquering was to migrate to Baghdad, and that he had tried to, but it didn’t occure.
Historians confirm that Arab scholars of Baghdad’s Library didn’t want Tusi to move
there. Staying in Neishapur was not a choice for Tusi after all. Perhaps Tusi had found
possible peace of mind with Ismailies who lived in strong holds out of the reach of the
Mongol. Chief Nasiruddin Abi Mansur, the head of Quhistan Fortress in southern
Neishapur, was a virtuous person, and had heard about Tusi’s skills and knowledge in
several sciences. He wanted Tusi in his sight, and respected and welcomed him. Tusi
stayed for a long time with Abi Mansur, studied lots of books, and wrote several books
and treatises including a treaties on astronomy. Ismailies believe that Tusi moved to
Alamut Fortress, later, when the Mongols got closer to Quhistan Fortress. Historians
who believe Mansur22 had kidnapped Tusi from Neishapur, also believe Abi Mansur later
forced Tusi to serve the Grand Master of Ismailies at Alamut (Shephenson, 1923).
Although the Ismaili Master in Alamut also respected Tusi, from Tusi’s “Sharh-e-Esharat”
it is understood that “Tusi in Ismaili strong holds was offended and displeased, and had
not resided by his will, but with reluctance and because of lack of alternative. He, in fact,
had been a prisoner” (Modarres Razavi Khurasani, 2008, translated by author).

The oriental court [of Alamut] was wont to derive lustre from the poets
and philosophers who frequented it, and the Chief of the Assassins was
apparently desirous not to be behind other potentates of the time in the
patronage of learning. Tusi remained at Alamut, an honoured if unwilling
guest. (Shephenson, 1923)

Tusi’s complex character makes it difficult to identify moral and political aspects
of his decision to live in Alamut unless his past and future is studied as an aggregation.

22
The chief of the closest Quhistan fortress to Neishapur (Author).

26
According to Daftary23, whether cited in Tusi’s “defence or against, the assumption of
ethical positions based entirely on sectarian or abstract moral principles neglects a
fundamental aspect of his character as a Persian philosopher and vizier, fully present
and active in the social and political context of his time” (Dabashi, 1996). Figure 5 shows
a residence in Alamut for higher ups.

Figure 5. A Residence for Higher Ups in Alamut

Note: This residence is partially carved in Alamut mountain. Light is added to the facility in recent
years.

Tusi lived with his family in mountains and under the supervision of Ismailies for
years during which he created some of highest levels of philosophical and mathematical
works of his time. He stayed alive and active to connect the education and science of the
past to the future. Compiling Mutiwassitat, a series of astronomy books that are

23
Educated in Iran, Europe and the United States, Dr. Farhad Daftary received his doctorate
from the University of California at Berkeley in 1971. He has held different academic
positions, and since 1988 he has been affiliated with The Institute of Ismaili Studies, where
he is Co-Director and Head of Department of Academic Research and Publications. (Institute
of Islmaili Studies, http://www.iis.ac.uk/view_person.asp?ID=8&type=auth)

27
necessary to be studied between Euclid’s Element and Ptolemy’s Almagest is one of his
achievements in that time. Mutiwassitat will be discussed in further detail in Chapter 5.
An outcome of Tusi’s academic research about astronomy was preparing plans required
for running an astronomical observation. The observation will be discussed Chapter 6.
Tusi was also running on-going mathematics classes in different levels, including
secondary, and was compiling a series of proper mathematics books to be used for
teaching purposes. This topic will be addressed in Chapter 4. Tusi’s life under the control
of Ismaili court was a journey that allowed him to recognize and value the rich culture of
Persians who studied and survived under pressure. He identified the weaknesses of the
nation against foreign forces such as those of Arab and the Mongol, and decided to
educate people for a better and brighter future. This matter also will be discussed further
in Chapter 7.

The Fall of Alamut

Hulagu, the Mongol aggressor, made his mind to attack the Ismaili strong-hold,
Alamut, in AD 1256. At this time Tusi was over 50 years old, and had been living under
Ismaili control for over 30 years of his life. Ismailies had become weak in both of their
pillars, military and ideology. Their courage in training assassins had faded, and fewer
youth were joining them to serve their Master by offering their life in assassination
missions. Tusi knew that Hulagu would be able to break Ismaili’s resistance, and
following that would burn down everything, including books, as Hulagu had done in other
cities such as Neishapur. Therefore, he decided to encourage the last Ismaili Master to
surrender quietly rather than get involved in a bloody war with Hulagu. After several back
and forth negotiations between the two armies, mediated by Tusi, the 170 year old
government of Ismaili faded to a quiet end, and Tusi was respected, by Hulagu, for his
efforts in finishing the matter in a diplomatic way (Modarres Razavi, 2008, translated by
author). Tusi’s conservative act saved and secured thousands of lives of Ismailies
residing in Alamut and neighbouring cities. He also saved a tremendous number of
books and treatieses which he had collected during his residency in Alamut.

28
Tusi and Fall of Baghdad

A year after the fall of Alamut Hulagu decided to attack Baghdad and finish
Abbasid’s rule. One of the Hulagu’s trusted Mongol advisors was against this plan, and
warned him of consequences that he had foreseen in the appearance and the karma of
whoever would overthrow Abbasid. On the contrary, Tusi ensured Hulagu that nothing
dramatic would happen if Hulagu attacked Baghdad, and that he would become
victorious. It is obvious that Tusi was not pleased with the way Arabs under the rule of
Abbasid had treated Persians. Tusi, like many other Persians, never liked Arabs who
misused their power, and exploited Persia, but some critics have a different opinion.
James Brown (1793 – 1841), who was a lawyer and not a historian, somehow blamed
Tusi as he believed Tusi “persuaded Hulagu that no heavenly vengeance was likely to
fall on him if the Caliph [Abbasid ruler] were put to death” (Shephenson, 1923). Some
other Arab historians also have called Tusi guilty for helping Hulagu to attack Baghdad.
This argument from the point of view of an Arab might be considered natural, but as a
Persian who was aware of the Arabs’ deep cultural attack to Persia; this was an
opportunity for Tusi to get even with Arabs. Modarres Razavi (2008) cited from Ghazi
Noorollah Shooshtari24 that “Tusi was the main motivator for the decision of Hulagu to
put an end to the Abbasid’s Dynasty as Tusi knew the fanaticism of the Abbasid ruler in
advocating Sunni religion” (translated by author, p. 17). Tusi also was aware of the
torture and persecution of Shia Muslims by the ruler.

In the end, Tusi didn’t stop Hulagu from reducing the dominance of Abbasid
because later Abbasid rulers had acted unfair towards Persians, were overly protective
of the assets of Baghdad Library including texts and resources, Arabized the efforts of
non-Arab scholars who worked inside and outside of Baghdad, and limited access to the
Library for research activities lead by non-Arabs. The aformentioned conditions had

24
Ghazi Noorollah Shooshtari was born in AD 1549 in a Shia family in Shushtar, current Iran.
He studied in Mashhad, Khurasan. He was a historian, judge, and politician who spent much
of his life in India, and played a great role in introducing Shiism to Indians.
(www.noormicrofilmmedia.com)

29
started after the rule of Mansur and Mamun of Abbasid, who were more free-minded
personalities and had respected Persians for their input into the governing the region.
Mamun had chosen Imam Reza, a Shia Imam, as his first minister, and had moved the
capital of his government to Sanabad (Mashhad)25 in Khurasan.

Being aware of Hulagu’s most likely decision to attack and destroy Baghdad,
Tusi saw it was better to stay close to Hulagu in order to rescue as many scholars,
books, and resources as possible. This was a wise decision by Tusi, and he tried his
best, as history confirms, to protect both people and the library of Baghdad.

The Years of Peace and Results

After suppressing the government of Baghdad, Hulagu, satisfied of his decision

and actions, gave a modicum of authority to Tusi, and asked him to plan the building
infrastructure of his capital, Maragheh. Tusi’s encouragement caused Hulagu to keep
Tusi in Iran, otherwise Hulagu was supposed to send Tusi to help the Khan in China with
a project there. Tusi “carried out the work of a minister for Hulagu without any
embezzlement. He dominated the mind of Hulagu to such an extent that the latter would
never ride a horse or would go on a journey without Tusi’s approval" (Jafarian, translated
by author, p. 14). Modarres Razavi (2007) stated that “some historians believe that Tusi,
for years, was thinking about building an observatory, and was waiting for the right time
for it; so, he mentioned his idea to Hulagu” (translated by author, p. 40). Hulagu who was
a superstitious person asked for the benefit of an observatory. Tusi knew that Hulagu
would not believe anything until he saw something as a proof. Therefore he asked
permission to show the benefit of having an observatory through an example. Modarres
Razavi (2007) brings Tusi’s lesson for Hulagu from Ibn Shaker, Arab historian:

25
Mashhad is the current name of the city that is the capital of the Khurasan province of Iran.
Mashhad means ‘the location of sacrificing your life in the way of God’ as Imam Reza was
assassinated by Sunnis and is buried in there. (Author)

30
Tusi asked soldiers to throw a big empty copper bowl downhill from the
neighbouring mountain without warning people. The sound of the bowl
rolling down scared the people; some passed out, and many felt terrified.
But Tusi and Hulagu who knew about it were comfortable. Then Tusi
mentioned to Hulagu that whoever is aware of astronomy [by the use of
observation] will not be afraid of any natural phenomena or disasters that
makes unlearned people frightened.
(Modarres Razavi, translated by author, p. 41)

In AD 1259 Tusi received permission for establishing an observatory in

Maragheh. Obtaining the permission from Hulagu was in itself a difficult task that Tusi
intelligently achieved. Modarres Razavi (2008) stated that Tusi chose a tall hill on the
north-western side of Maragheh, and requested an enormous amount of money that was
enough for the Observatory expenses (translated by author, p. 40). Although Tusi had
planned to spend thirty years for observation in several phases, Hulagu was old by that
time, and was in rush to see the result of the observations (Modarres Razavi, 2008,
translated by author). He died before the observation process was completed. It took
about three years for the building to be constructed and the equipment to be assembled.
While the rulers were occupied with the glory and the title of the Observatory in their
capital, and bureaucrats arising from Hulagu were working on possible financial
opportunities around the Observatory’s results, Tusi was mostly looking forward to
seeing the promising future that the Observatory was bringing to the region. He
supported the growing opportunities for the researchers and students through
enrichment activities concerning the project and by establishing a high-end school
attached to the Observatory. Both Maragheh Observatory and Maragheh School were of
the highest quality of their kind in both scientific and educational aspects. Chapter 6 of
this thesis is devoted to the effect of Maragheh Observatory and Maragheh School.

Tusi’s last seventeen years was the peak of his involvement and influence in
scientific activity and research. He led a great group of mathematicians, engineers, and
scholars in a top administrative and technical level. His two sons were also part of the
scientific team. Once he observed that his group in the Observatory was capable of
running projects, Tusi, occupied his remaining years with travel around the cities,
identifying talented candidates. He not only wanted the education to have a strong
centre, but also wanted to make it a permanent program for the centre, other cities, and
people.

31
Tusi died on one of these trips to Samarah, a town in current Iraq, in 28 June
1274, when he was about seventy-four years old. In addition to books on mathematics,
there are numbers of well-known philosophy books and treatieses, a few poems and
some musical works that he left behind.

Following this general review of the history of the life of Tusi, it is safe to say that
his life started in a difficult time, and he lived in unusual conditions for most of his life.
Tusi experienced life-threatening incidents. He experienced wars, massacre,
demolishing of agricultural assets, irreparable damage of human resources, gross
ignorance of religions and beliefs, the destroying of culture and countless other
atrocities. It is natural to expect a dedicated person like Tusi to stand for saving the
nation in one of the possible ways. Education was Tusi’s expertise, and he decided to
help the nation by reforming several aspects of mathematics education in the region. In
the following chapters, the goal is to identify, and to approach areas in which Tusi
initiated an educational reform or improvement. His leadership in the mathematics
education during Islamic Era will be also examined.

Figure 6. Tusi’s Life-Time

Note: Tus, Alamut, and Maragheh are cities Tusi had lived in three intervals of his life. The
interval called Tus is, in fact, the life he has had at both Tus and Neishapur until he was 19 years
old.

32
Chapter 4.

Tusi Developed a Series of Updated Mathematics

Books

Studying the history of the education of a country informs researchers of

problems, obstacles, restrictions, and shortcomings in the way of reforming education in
that country. Religious restrictions, gender equity, cultural background, and lack of
interest in education are some of the possible problems. “Studying the history also
identifies the ups and downs of the country and the challenges it faced during reform”
(Aghazadeh26, 2010, translated by author). Such challenges could include financial
situations, nationwide war, domestic power struggle, and others. Nothing in education
comes without paying a price for it. Mathematics is not an exception. Years of sacrifice
and dedication are needed for mathematicians to write, edit, and publish adequate
mathematics books that might be used for preparing mathematics textbooks, and
consequently curriculums of mathematics. Tusi is one of the icons of the reformism in
writing mathematics books with consistent terminology, and for the purpose of being
used as teaching material. He started writing books after years of reading works from
different mathematicians. He wrote books and treatises, and wrote tahrirs27 on the work
other mathematicians. Tusi encouraged mathematicians and mathematics students of
his time to continue studying mathematics when the community of mathematitians in
Persia was distracted. He found it necessary to generate a series of mathematics books

26
Dr. Ahmad Aghazadeh is a faculty member of Allameh Tabatabayee University. He has five
books on the philosophy of teaching and learning with a focus on the history of education and
modern approaches of European countries toward education and schooling, four translations,
and five education and research projects.in training teachers.
(http://www.motarjem-mm.blogfa.com/post-94.aspx)
27
Tahrir, in short, is a redaction, but its definition is discussed in this chapter. Tahrir is used as
noun and verb in this thesis. (Author)

33
that were easier to read and understand, and inclusive of the opinions of different
mathematicians.

A New Beginning for the Mathematics Community

Tusi had noticed that designing a public education, and training mathematics
educators would be meaningless without providing this community with proper
mathematics books. Therefore, he started compiling the mathematics knowledge from
Greece, Egypt, Alexandria, Tunisia, and India, and continued this research for over
twenty years when he was in the Alamut Fortress. He studied and reviewed books and
treatises, noticing the advantages and disadvantages of the styles of written books, from
his point of view, perhaps as a mathematician and mathematics teacher. He identified
complications and lack of proper communication of the content to the readers. He also
noticed the shortcomings in presentations and visualizations of the content of the topics.
Instead of ignoring the problems and using the existing books and treatises, the practice
that some mathematicians had followed before Tusi, he generated edited books out of
them. Topics became more meaningful and connected, and learning outcomes were
more likely to be achieved for readers. The details of how Tusi came up with these
improvements are discussed in the following sections.

Overcoming Lack of Proper Connection Between Existing

Books

Tusi clearly expressed, in a couple of the introductions to his works that he was
struggling to understand mathematical content because of the lack of proper sequencing
in the work of former mathematicians. His concern seems reasonable because:

• It is reasonable to assume that not all works of ancient mathematicians were

available for Tusi to study. As a result, he was unable to experience the proper
connection of the total available knowledge of mathematics.
• Even if connected mathematics content existed in the books of a region, there
was a disconnection between it and the works of mathematicians of other
regions. Tusi was experiencing this disconnection as he had collected books
from almost everywhere.

34
• Although the great collection of Greek mathematics was available to the
mathematics community, many identified areas of mathematics, which needed
to be studied, were untouched. At the time of Tusi, centuries after Greek Era,
many of these topics were required to be researched and discussed deeply.
• The works of Islamic mathematicians, in the four-hundred years of the Islamic
Golden Era before Tusi, were added to the volume of the total knowledge of
mathematics, but had limited consistent and similar terminology in comparison
with the works of Greek mathematicians. Even schools of the time of Tusi,
such as Nezamieh and Rashidieh, had a difficult time finding connected
textbooks. Only a few mathematics topics were widely taught from pure
mathematics books by individual teachers.

Tusi was challenged when he started compiling the books, as topics of different
disciplines were missing, or lots of incomplete topics required different depths of
research.

Gaps Between the Topics

Many books were translated into Arabic from Greek, Middle Persian, and Middle
Indi just as a bulk of knowledge. The connections between these books and other
scholarly books or treatises were either vague or incomprehensive. As a result, for many
topics there was a disconnection between the topics and disciplines. Making
mathematically adequate connections between available books and treatises required
one to have a great deal of knowledge and understanding of mathematics, plus a
continuous commitment to filling the gaps by writing complementary books and treatises.
Tusi identified the following problems for readers within existing books.

Similar Original Books and Similar Treatises

Often more than one original book was available for a particular topic. Therefore,
parallel discussions were written on similar topics by different mathematicians. Choosing
between these original discussions as a reference was sometimes troublesome, and
consequently, Tusi had to consider several factors in order to pick the best between
them. The seniority of the writer was an important factor, as some mathematicians were
so influential that the mathematics community expected their book to be used or to be
quoted. Even if a better-fit work for a series of discussions was available, it was
necessary to come up with a strong argument to substitute the better-fit work of a less

35
famous mathematician for the work of a well-known mathematician. Clarity and
terminology of the written books was also a factor in making the decision to choose book
or a book of a series in books. The more a book was similar to Tusi’s style of writing and
method of reasoning, the more likely that the book would be chosen to consider within
the series. Tusi was in favour of works that were easier to read and understand; so,
between two similar discussions, he chose the one that was more explanatory and had
more quality figures. The fact that Tusi tried to soften the literacy involved in the reading
and comprehension of mathematics topics was an important consideration for his
decisions between books. His choices of vocabulary were simple and consistent,
between two similar books; the one with simpler sentence structure was more
appropriate for teachers and students.

Similar Translations of One Book

In addition to the problem of choosing between parallel arguments by former

mathematicians that was discussed above, Tusi was sometimes faced with the dilemma
of choosing between similar translations of one book by different translators. In this case
he usually studied the available versions, and chose the one that was more adequately
translated. Tusi’s mathematics knowledge was a key tool in identifying adequate
translations. Again, the reasoning, terminology, and writing style by which the translator
shared the knowledge were important factors in choosing the best-fit translation for filling
the gap in series. If no one’s translation was technically adequate, or if some editing of
the terminology or reasoning were required, Tusi wrote a tahrir on one of the better
translations to make it fit with the rest of the books of a series. An example of a
translation that Tusi had to write a tahrir on is his Tahrir on Archimedes’ “On the Sphere
and Cylinder” when he says in the introduction:

I was looking to learn some of the problems with the sphere and cylinder
of Archimedes for a long time, as I needed it to understand the noble
content of geometry, until I got a copy of the famous book that Sabet-Ibn-
Qurra had translated. Some content of that was missing as the result of
the lack of complete understanding of the translator, and some was
incomplete due to the author’s written material, which made it untrue in
many parts. I understood only the first article of it. Later I noticed the
translator had omitted some of Archimedes’ writings that were necessary
for understanding the book. I was surprised, and felt thirstier for
understanding the book.

36
After a while I found a notebook that had a copy of the explanation of
Hypsicles on this book that had explained most of the problems correctly.
Another copy was the one that Essac-ibn-Hanin had translated and
altogether I learned what I wanted to know, and decided to tahrir the
book. (Tusi, translated by author, p. 2)

In all cases mentioned above, Tusi’s knowledge of Greek, Middle Persian, Middle Indi,
and Arabic, and his expertise in mathematics was a major advantage in compiling the
books.

Challenging Topics

Some topics in mathematics were new and/or somehow difficult to understand. It

usually took years for mathematicians to show interest in working on these topics. Lack
of background knowledge of mathematicians, absence of application of mathematics
topics, and lack of interest in general were some of the reasons why these topics stayed
in the margins of the main stream of the mathematics discussions. Whenever Tusi
recognized the necessity of these topics for the completion of a set of related books,
either he arranged a team to work on them, or worked on them by him. An example of
these attempts is Tusi’s work on trigonometry as a discipline separate from astronomy.
This had come to Tusi when his team in Maragheh was working on observation, and he
found that many questions were brought to him that trigonometry held the key to answer.
Astronomy was not necessarily the only target, and the result could be applied in other
branches of mathematics. He had realized that trigonometry should be an individual
discipline from which all mathematics topics could benefit. According to Pak (2010), and
brought from Kendy “Tusi in his famous trigonometry book for the first time examined
trigonometry as a pure branch of mathematics” (translated by author, p. 14). In this book,
Kitab Shakl al-Qitaa or Form, Tusi, first, summarizes the ideas of former

37
mathematicians, from Abulwafa28 untill Biruni,29 regarding trigonometry. Mosaheb30
believes “this book is the first textbook in trigonometry that is independent from
astronomy” (Pak, 2010). It helped “Saccheri (AD 1667-1733), the Italian mathematician,
who was famous in using Khayyam’s and Tusi’s works on Euclid” (Pak, 2010, translated
by author).

Sometimes in the middle of writing books, Tusi came to difficult supporting topics
that he preferred to cover only as much as was required to continue with the main topic.
He usually stated that he was not completely satisfied with the result of his written
materials about the supporting topic, and that more discussion was possible, and
recommended. A sample of such a statement that Tusi made is ‘this topic should be
reviewed by future mathematicians but at this time it is the best that we can do for it, or
we need.’

Out of Norm Topics

Tusi was not afraid of attacking that was seen as out of norm disciplines such as
non-Euclidean geometry. In his Al-risala al-shafiya'an al-shakk fi'l-khutut al-mutawaziya
(Discussion Which Removes Doubt about Parallel Lines), written in 1250, Tusi wrote
detailed critiques of the parallel postulate on Khayyam's attempted proof a century

28
Abulwafa Buzjani (AD 940 – 998) was a Persian mathematician and astronomer who worked
in Baghdad. Two of his survived books concern applications of mathematics. Negative
numbers are known to be used first in Abulwafa’s calculations. His book on Almagest of
Ptolemy perished, and he is known to have created a calendar. He made important
innovations in spherical trigonometry. He is also credited for compiling tables of Sines and
Tangents at 15' intervals. He introduced the secant and cosecant and studied the
interrelations between the six trigonometric lines associated with an arc.
(http://www.persian-man.ir/senior/mathematician)
29
Abu Rayhan Biruni (AD 973 – 1048), known as Alberonius in Latin was an Iranian Muslim
scholar and polymath. He was one of the greatest scholars of the medieval Islamic era. His
Chronology was about geology and geography. His book, Shaddows was about the tangents
and shadows. Biruni was well versed in mathematics, astronomy, physical and natural
sciences. (http://www.mathhouse.org)
30
See footnote 46.

38
earlier. He attempted to derive a proof by contradiction of the parallel postulate (Katz,
1993). He was also one of the first to consider the cases of elliptical geometry and
hyperbolic geometry for which he discussed, clarified, and gave a more comprehensive
treatment of parallel lines on them. For example, "Khayyam's postulate had excluded the
case of [parallel lines in] the hyperbolic geometry whereas Tusi's postulate ruled [it] out
[in] both the hyperbolic and elliptic geometries" (Youschkevitch & Rosenfeld, 1996).

New Topics and Applications

Tusi did not hesitate to introduce new topics, or to research the development of
one. It is fair to say that his focus during his leadership in Maragheh Observatory was
more on the application of the mathematical topics and engineering developed from
them. When European coeval institutes, during the 12th and 13th centuries, considered all
of their abilities for carrying the heritage of past generations, and translation was the
main activity of them, “Tusi and his team generated as many as texts and treatises they
could to improve on the works of former mathematicians or to introduce new topics and
applications of them” (Pak, 2010, translated by author). The importance of the
Maragheh scientific research institute, which was a modern scientific research
organization, was in its innovation and new scientific activities. Investigating new topics
or searching for new applications of them was the main activity in Maragheh University
where Tusi was leading the team of engineers and mathematicians. Tusi was
responsible for writing the results of innovations.

Trigonometry, as it was discussed, was a discipline attached to astronomy, and

previously was never discussed as an independent discipline from astronomy. Tusi
introduced trigonometry as a separate subject by writing his famous trigonometry book
Kitab Shakl al-Qitaa or Form. This subject then became, and still is, one of the courses
of the curriculum of mathematics that students in secondary and post secondary
mathematics programs take. Cara de Faw explains that Tusi’s book of trigonometry was
translated into Latin, French and English and remained a major reference for the
Europeans for many centuries (Haouaria, 2003).

39
Omitting Unnecessary Topics

Considering the interest of current mathematicians and outcomes of a particular

series of books Tusi omitted unwanted topics. Some sections of the books were deleted
by Tusi, usually those presented by pre-Euclidean Greek mathematicians that were
outdated in the 12th century. This was because the application of mathematics as a
whole was significantly improved during the Islamic Era. In fact, the pathway of the
industry and economy, the interest of newer mathematicians, and the demands of
society caused these primitive mathematics topics to be unwanted. Consequently, Tusi
allowed readers to focus on topics that were practically alive and were in the mainstream
of books and industry. An example of this is Tusi’s reluctance in putting optics inside the
series of the books that he considered for teaching students of secondary level because
in his opinion it was not a must for secondary grade students. This action of deletion or
giving priority to newer topics or applications still occurs when any new mathematics
textbook is written for schooling. For instance, in recent decades finding the square root
of a number without a calculator, which used to be part of the curriculum, has been
eliminated. The elimination has happened perhaps because studying the applications of
square root are now more demanding than the procedural skills of finding the square
root using an algorithm. Now, technology helps with finding the square root, is faster,
and allows teachers to conduct more problem solving in which calculating square root is
required. In general, as mathematics was in its developmental era, the number of
omissions by Tusi was limited to those that did not fit in a series of books.

What is Tahrir?

Tahrir is a text, essentially the working version of mathematical masterpieces,

which has a classical mathematical approach. It is a difficult term to translate exactly, but
it can be approximately rendered by ‘redaction.’ The term is used as both noun and verb
in several translations. “In a sense, the concept of the tahrir itself, as developed and
applied by Tusi was a somewhat idiosyncratic though extremely useful type of a new
scientific composition” (Saliba, 2009) Tahrir is somehow similar to writing a unit plan for
a course that is to be taught from a textbook of another language. The planning activity
for the instructor would be to study the textbook, and to re-write a new version of it in a

40
way that is understandable for his readers, including instructors and students. The
planning would also rely on other available materials, related to the course, which could
be used in complement. The planner would choose the vocabulary which best convey
the intended scientific meaning of the original text. If it were detected that there exists
improper vocabulary in the book or in its translation, the planner would substitute the
vocabulary of his choice. The planner next would “try to improve upon them by avoiding,
for example, repetitions, which [are] in some instances quite frequent, and would also
update them by using contemporaneous concepts and techniques rather than holding on
to [older] concepts and methods”(Saliba, 2009). Whenever impossible to manipulate the
statements to make them readable and understandable, a tahrir offers a totally different
and independent statement to ensure the proper ideas are communicated to the
readers. Tahrir should not be mistaken with commentary. Tahrir of a book is minimized
to what the book discusses. In writing commentary, however, writers feel no obligation to
limit their argument to those topics of the original book. The main advantage of tahrir for
the writers is the freedom it brings to approach the topics by re-writing the sections as
they wish while keeping the main structure and argument offered by the original writer.

The Quality of Books

Tusi’s style of tahrir and translation was unique. Some details of his approaches
of writing educational passages are discussed in Chapter 5 of this thesis, but here some
important points of his writing style are reviewed.

Tusi’s written materials either as tahrir on others’ work or as a book of his own,
were easier to understand for the students and teachers of his time than the abstract
Greek mathematics materials. A supporting note to this argument is presented as
follows:

Why virtually all the Persians renditions of the Euclidean corpus looked to
the Tahrir of al-Tusi as their primary source rather than the primary
transmission that had come down from the Greek by way of the early
Arabic translations? Perhaps it was because the translators recognized in
al-Tusi’s work as attempt to give vitality and renewed meaning to the
translation movement of ninth century Baghdad .... Tusi’s re-editions
which often included insightful and original commentary provided the
means by which generations of students of late medieval Islam could

41
assimilate the Greek scientific tradition either with or without a teacher.
(De Young, 2008)

Tusi, by his tahrirs smoothed rough complicated topics. For example, when
proofs of theorems were difficult for students and teachers, he included examples,
illustrations, or numerical verifications to the original book. When discussions around the
topics were greatly narrowed down to special cases or to the special interest of the
original author, Tusi eliminated these extra parts and restricted the topic to more general
cases, and considered special cases as enrichments. This mostly happened when
spacial cases were not important prerequisites for understanding the core argument and
content of the related topics. Some Tusi’s writing strategies, shared by Saliba (1994),
are listed below:

• The development of a series of explanations whenever he recognized extra

notes would provide readers with better understanding of the argument.
Comparing Tusi’s tahrirs with the original written works illustrates the
significant difference of the number of small or lengthy notes he added into his
tahrirs of books. There is about 180 notes in the tahrir of Ptolemy’s Almagest
that Tusi used to clarify and explain the points of Ptolemy.
• Employing a more practical approach when the sections were complicated.
This tactic was basically the result of Tusi’s writing style that he had tried to
remain consistent with for every book.
• Considering figures or drawings that could help readers to digest the problem
more easily. Tusi demonstrated that he didn’t hesitate to repeat a figure to
show step by step of a geometrical proof, whereas Greek mathematicians
used a limited number of figures. Tusi’s figures of non-Euclidean geometry are
well designed, larger, and completely labelled, so readers have a better
visualization of the problems. For instance, Tusi states in his tahrir on
Ptolemy’s Almagest that “I have used various colors to draw the lines and the
numbers of the diagrams, which I have added to the original text, in order that
they could be distinguished at a glance without any excessive concern.”
(p.146)

Tusi also improved the quality of the figures offered by former mathematicians whenever
he wrote a tahrir on their books. For example, in Autolycus’ On the Moving Sphere, for
the following figure, Figure 7, none of the steps of the construction of the circles are
either postulated or established through propositions. How to draw a great circle through
two given points is not discussed. Also, how to lay out one arc of a great circle equal to
another is not mentioned (Sidoli, 2004). In the same picture in Tusi’s Tahrir Korat-ul-

42
Moteharreke on this book the diagram is more effective and has additional information
around it as clarifications. The figure in Tusi’s tahrir, Figure 8 bellow, is provided for
comparison.

Figure 7. Moving Spheres in Autolycus’ Book

Source of the picture is Sidoli’s article in Historia Mathematica.

Figure 8. Moving Spheres in Tusi’s Tahrir of Autolycus’ Book

Source: Tusi’s Mutiwassitat.

Tusi’s contribution to the development of mathematics books enabled

mathematicians and mathematics instructors of his time to have access to updated

43
mathematics books of their time. These books became the main sources of information
for teaching purposes. Tusi’s revolutionary character was the driving force of this lengthy
and tedious project. Consequently, for years after his work, Islamic and European
education systems benefited from the books he had prepared. The following chapter
discusses Tusi’s method of writing tahrirs and a compilation of books on Astronomy.
Astronomy studies in Europe were influenced by the studies and books of the Islamic
Era, particularly those by Tusi.

Figure 9. Development of Mathematics Books within the Life -Time of Tusi

44
Chapter 5.

Tusi Connected Euclid’s Elements and Ptolemy’s

Almagest by Bridging the Gap between Them

Astronomy was one of the most important and practical areas of ancient
mathematics knowledge from the longest time before the Greek Era to the Islamic Era. A
handful of books and treatises were written by Greek astronomers and mathematicians
concerning astronomy. The collection of these books had some technical but many
educational flaws. An example of technical flaw was Ptolemy’s astronomical
configuration. The absence of consistent terminology within each book and between
books was an example of an educational flaw. Tusi re-wrote the entire collection, and
edited it as much as he could. Tusi thus generated an ordered a series of astronomy
books through which readers and educators were led from the beginning level of the
mathematics of astronomy to the Almagest of Ptolemy, the highest level at the time. Of
course the thought of compiling this collection is not from Tusi, but this collection,
essentially, is a more completed version of what in Alexandrian mathematics is famous
as Small Collection of Astronomy (Massoumi, 1996, translated by author). Small
Collection of Astronomy was only a collection of existing books of astronomy that were
related to each other. The collection covered lots of astronomical discussions leading the
readers to the Almagest of Ptolemy which in that time was the most difficult book to
study. As studying the astronomy was extremely difficult if starting from studying the
Almagest of Ptolemy, a proper educational approach to astronomy was to start from
Euclid’s Elements, and to get skills required for understanding the Almagest by studying
the books of the collection. Tusi decided to connect the books of Small Collection of
Astronomy together with a consistent terminology where there was a sequential
approach to the collection from the Elements, considered as the first book to study for
astronomy, to the Almagest, as the last available book in astronomy. For this reason
Tusi had to work on the technical and instructional gaps between Euclid’s Elements and

45
Ptolemy’s Almagest, as he wanted the collection to be used as a resource by interested
candidates. This project led Tusi onto a road that took years for him to take. The project
of making the series of astronomy books was somehow similar to what Tusi had started
with the series of mathematics books in all disciplines that was discussed in Chapter 4.
He decided to bridge the gap between the two books, Elements and Almagest, so there
was a reasonable sequence starting from Elements and finishing with Almages covering
all the mathematical skills one should know to understand astronomy. Figure 10 shows
approximate period of time Tusi worked on this project. He has spent significant period
of his scholarly life on the completion of this task. The dates of the completion of the
books and tahrirs of this collection demonstrate that they were mostly done during his
residency in Alamut, but some reviews were performed years after the books were
written. Tusi wrote tahrir on all of them, and the collection became the teaching source
and material for a full astronomy course.

Tahrir on the Elements of Euclid

A magisterial book on which Tusi wrote a tahrir on is Euclid’s Elements. Tusi

received and studied the Ptolemy’s Almagest before he found Elements. In his “Tahrir of
Elements, called Osul Uglidis among Muslim scholars, he mentions ‘I wrote this book
after writing Almagest”’ (Modarres Razavi, 2008, translated by author). Perhaps this was
one of the reasons he had found the Almagest difficult to understand. Later Tusi wrote a
Sharh31 to his own tahrir of Elements, called Albelaagh to clarify some of its topics with
more detailed and explanatory approach.

Perhaps one of the most important books to be translated in the “Translation Era”
is Elements. The first known translation is done by Hajaj-Ibn-Yusof who wrote two
translations of it at two different times for two rulers of Abbasid Dynasty. There exist five
different translations and editions of Elements in The Library of The Parliament of Iran.

31
Sharh is to rewrite or retell a book or other material from one’s point of view (Author).

46
Elements was also summarized several times by different mathematicians, the number
of which, including those that are available and those that are lost, is about fifty (Sezgin,
1974). Perhaps the most popular tahrir to Elements was written by Tusi. His work was
the first mathematical work to be printed in Europe in Arabic, and it was printed in Rome
by the Medici Press in 1594 (Mohd Zain, 2005). His tahrir is in the rare books collection
at The Library of the International Institute of Islamic Thought and Civilization.

Although other well-known researchers and translators such as Mohieddin

Maghrebi and Asireddin Abhari provided tahrirs for Elements, Tusi’s tahrir surpassed all
translations and editions (Sezgin, 1974). Perhaps it was because of its vast use in
Islamic scientific institutes, and also because of its way of tahrir and terminology. Tusi
wrote in his introduction to Osul Uglidis.

Because I finished the tahrir of Almagest which is an innovation from

Ptolemy, I found it appropriate to tahrir the foundations of geometry and
arithmetic book that is ascribed to Euclid in a summary that doesn’t upset
understanding; and impelling the minds on his [Euclid’s] tasks with a rope
that doesn’t bother; and adding whatever beneficial that I have learned
from other resources from other scholars of this science; and I found it
proper to credit those additions to the place that I have found them from
the two translations of original book of Euclid by Sabet and Hajjaj, in a
way that original figures are in red and numbers in black, and additions be
vice versa. (Tusi, translated by author p. 2)

The History of Science Group of University of Calgary cited (1998) in its web site
from De Young that

Tahrir of Elements consists of the summary of Elements propositions

within more than two hundreds notes in explaining the content ... ; and
about 180 propositions are arranged in this dissertation. These
dissertations are written by Tusi.... almost half of the notes are second
proofs for propositions, in another important group of notes different
cases are added to propositions, and another group of notes are
information about the differences between the translation of Hajjaj and re-
written work of Sabet from the translation of Hanin, especially from the
point of view of order.
(The Applied History Research Group)

An example of the difference between Tusi’s tahrir on Elements as compared to the

work of Euclid is explained by Babayeva and Mezhlumbekova (2006) in page 49 to 51

47
when they compare Proposition 3 of Book One of Euclid to Tusi’s tahrir on it. In bisecting
rectilinear angles, Euclid shows the following steps:

Let the angle BAC be given in the Figure 11

Figure 11. Proposition 3, Book I

Note: This figure is taken from the source as it was published. Points D and E should be on the
lines AB and AC.

We take on AB an arbitrary point D, take away straight

line AE equaled AD from AC, connect D with E, construct
on DE equilateral triangle DEF (Proposition 1). Connect A
with F.

Further it is confirmed that the angle BAC is bisected halves by the straight line AF. It is
proved on the basis of equality of the triangles ADF and AEF (Babayeva &
Mezhlumbekova, 2006).

Tusi’s tahrir on the same proposition is reproduced below:

We take on AB a point D, take away straight line AE

equaled AD from the point A. Connect D with E, construct

48
on DE equilateral triangle DEF. The straight line AF
bisects the angle.

Further the proof is similar to one cited by Euclid ... I note that the point F
must not necessarily lie between AB and AC. The point F can lie on one
of these straight lines or exterior to angle.’ Tusi considers the last two
cases and gives the proof of impossibility of each of them.
(Babayeva and Mezhlumbekova, 2006)

Another example is in Definition 15 where Euclid states the definition of circle as

follows:

The circle is a plane figure contained inside of one

line on which all straight lines falling from one point
inside of figure are equal between each other.

Tusi, in a corresponding place adds, “This point is a center of circumference.”

It seems that Euclid had no term for “circumference” and used “circle” or “surround”
instead, in several places, for example in Book III. The same situation exists for the term
“arc” that Tusi uses, but Euclid uses “sector surround” instead.

De Young (2005) explains that we find additional opinions on the translation

quality of Arabic translations of the original Greek works of Euclid:

Arabic discussions of Euclid’s work do not stand in complete intellectual

isolation. They are part of a historical transmission of knowledge that
crosses both linguistic and social boundaries as it moves forward. The
Arabic transmission cannot be fully appreciated unless seen the backdrop
of the Greek mathematical tradition where Euclid’s work first took shape
and where the earliest elaborations on the treatise were produced. The
initial transfer to the Arabic–Islamic world was conceptually, and almost
certainly formally, a direct reflection of the state of Euclidean scholarship
in Byzantium and the Near East. In the course of time, we are not
surprised to find the two traditions slowly diverging as Euclidean studies
become naturalized into Islamic culture.
(Encyclopaedia of Yahuda, p.135)

This trend shows itself more dominant in Arabic secondary transmission texts
such as tahrir that Tusi wrote on Elements. Many believe that Osul Uglidis was the peak
of the quality of communication of ideas that a mathematician could have offered in that

49
time. “There were nearly two hundred commentary notes in the Tahrir, of which
approximately ninety are alternate demonstrations. These alternative demonstrations
and constructions were added by Tusi from several sources” (De Young, 2005). One of
the important and lengthy commentary notes of Tusi is offered right before Proposition
29, the first proposition that cannot be proved without using Proposition 5, from the first
book of “Elements.” Euclid had proved Proposition 29 without proving Proposition 5, but
Tusi proved Proposition 5 here before working on Proposition 29. Analysis of Tusi’s
notes in tahrir of “Elements” illustrates the change in the conceptual and logical base of
geometry as a scientific effort of Tusi (Babayeva and Mezhlumbekova, 2006).

The technique utilized by Tusi makes it difficult for educators to experience the
difference between Tusi’s interpretation of the content of original texts and the approach
of the texts. It requires one to compare the original Greek text with Tusi’s version in
order to understand and appreciate the “radical reformulations” that Tusi brought to
those texts. This is a necessary task in order to understand the very technical and
advanced nature of the developments that Tusi instigated (Saliba, 2009).

Tahrir on the Almagest of Ptolemy

The text that best illustrates Tusi’s method of tahrir is his tahrir on Ptolemy’s
Almagest (Saliba, 1994). Almagest was a known book to Persians and Arab
astronomers and mathematicians. Several translations and editions were written on this
astronomical book before Tusi wrote his tahrir on it (Sezgin, 1974). In many of the
editions of Ptolemy’s Almagest the author has been criticized for his calculations as well
as his major assumptions for the model of the universe. Tusi also criticized Ptolemy’s
work, but followed the writing method and pattern of former translators of Almagest in his
tahrir on Almagest. He (1247) wrote in his introduction of the book that “I wrote this book
in 13 articles, 141 chapters, and 196 figures, similar with the translation” (Tusi, p.1,
translated by author) which was Ishagh-Ibn-Hanin’s translation, edited by Sabet Ibn
Gharreh. Tusi (1247) also stated that the reason for writing the tahrir on Almagest was
the request of friends and the shortage of some necessary points and topics in the
available translated versions of Almagest (Tusi, p.2, Translated by author). Tusi then
added that he had extensively used colors in figures because this book was considered

50
as a main reference for scholars and mathematicians who gathered around it in their
discussions, and referred to specific points in its problems (Saliba, 1994). Tusi wanted to
prepare a work that:

• omitted some of the excess theoretical discussions

• kept the chapters in order
• provided a proper arrangement between the articles and figures
• avoided complicated arguments
• stayed short and summarized
• presented the results of the researches and opinions of recent astronomers
and mathematicians

“There he replaced the chord calculations that were used by Ptolemy in the
earlier chapters of the Almagest by their more current trigonometric equivalents that Tusi
knew were widely accepted and used in his time” (Saliba, 2009). Tusi’s work on plane
trigonometry is considered to be the first systematic work that introduced plane
trigonometry as an independent discipline. He discussed oblique-angled triangles after
the modern manner, instead of reducing the solution of them to that of right-angled
triangles (Tropfke, 1921).

Parts added to Almagest bring out the services rendered to mathematics in the
Middle Ages by Arab or more precisely Arabic-speaking, geometers (Tropfke, 1921).
Tusi has added several explanations and editions to the book. An indicator of the
sections Tusi added to his tahrir is, Tusi used the term “I say” at the beginning of the
sections that he added, and finished with the term “to be replaced.” Perhaps the most
important additions of Tusi to the translations and editions of “Almagest” are the
explanations of the new calendars. In the introduction of the Section 3 of the Article
Number 6 he explains and introduces the year length, and the name of the months in
Gabti, Yazdgerdi, Hijri, and Hebrew languages.

The Bridge was a Must

After gaining the knowledge shared in Elements and Almagest, Tusi became
curious in finding, learning, and writing the mathematics books that could fit between the

51
two magisterial books. He then started collecting any book or treaty he could, and
studied them to answer his questions about the subject knowledge between the two
books.

As this process was an open ended road, it was hard for Tusi to satisfy himself
with the so-called Small Collection of Astronomy. Apparently Tusi had three options:

• Considering a translated book or treatise from Greek mathematicians as one

of the books of the bridge. This was proper if the book by itself was fit into
existing materials.
• Writing a tahrir on a translated book or treatise, and editing or updating the
content of it to be fitted to the sequence of the bridge.
• Writing a book or treatise from scratch to fill a gap. This was needed if either
nobody had attempted to write the required work before, or if it was not
available at the time that it was needed.

As will be discussed below, Tusi had to perform all three above items to
accomplish the generation and compilation of the set of books that is now known as the
Great Collection of Astronomy.

Filling the Gaps with Existing Resources

Tusi as the wise-man of the Ismaili ruler, for the time he lived in Alamut, used his
authority to collect some Arabic translations of major books including the items of the
Small Collection of Astronomy. His relationship with the Ismaili ruler, who was willing to
educate his followers and companions, was a key element in finding and collecting
original books and translations. All of the existing books of the Small Collection of
Astronomy were needed to create the sequence of the bridge between Elements and
Almagest, but Tusi had to write tahrir on them to improve the alignment with the
terminology of his tahrirs on Elements and Almagest. It is also reasonable to believe that
the books of Small Collection of Astronomy didn’t reach Tusi at the same time or in
order. So, either Tusi wrote tahrir on them any time he received any of them, or he
waited to collect all of them and wrote tahrir on them all at once. The completion dates of
composing the books of the bridge indicate that the latter possibility is what likely
happened. Some of the books or their translations to Arabic were far out of the line of

52
the terminology of the bridge. In these cases, Tusi had to utilize more of his editorial
procedures to make them fit into the line of the bridge. An example of this type of the
books is Euclid’s Phenomena. Tusi, in his introduction to the tahrir of this book says:

From this book, I had only an erroneous copy that had lots of alterations,
such that it was not possible to understand the content unless one spent
an inordinate amount of the time. After a while I found an explanation to
the book by Neirizi which also was full of obvious mistakes. After serious
consideration finally I wrote a tahrir on what I had found from the two
copies. If one finds my tahrir dissimilar to the original book this is the
reason. If I find a correct copy, I will correct the shortcomings.
(Tusi, 1255, translated by author)

It is clear that lack of access to a good copy of the original or translation has been a
reason for writing deeper tahrirs in some cases. Another reason for writing a deeper
tahrir was technical difficulties with the method with which the writer communicated
mathematical concept. For example, Tusi, in his introduction of the Tahrir on the
Sphaerica of Menelaus writes

I got access to different versions of Menelaus’ Sphaerica that were

different, and one could not come to a good understanding of them. And
these versions were the translations and editions of Abu Abdullah
Mohammad-ibn-Essa Almahani and Abulfazl Ahmad-ibn-Abi Saeed-
alharvi and others. And because some were unfinished, and some were
hard to understand or were inaccurate, fixing their problems was not
possible, and problems were not solved. Therefore, I was wondering in
understanding of some problems ... then I started to Tahrir it.
(Modarres Razavi, 2007, translated by author)

Tusi’s collection of tahrirs on the work of Small Collection of Astronomy plus the
two beginning and finishing books is called the Great Collection of Astronomy in the
East. This collection is listed in Table 1.

Table 1. Great Collection of Astronomy

Tusi’s Tahrir Name Year it Original Book Author No. of propositions and
was problems
Finished
Tahrir of Elements 12/1248 Elements Euclid
(Osul Uqlidis)

53
Tahrir of Data from the 1255 Data Euclid* 95 propositions and
translation of Thabit Ibn problems of Euclidean
Quara geometry related to the
(Ketab al- Motiat) first 6 Books of the
Elements
Tahrir of Sphaerics 8/1253 Sphaerics Theodosius 59 propositions and
(Ketab-ul- Akar) of Bithynia problems of non-
Euclidean geometry
Tahrir of Spherics Spherics Menelaus
Tahrir of Moving Sphere 1253/54 On the Autolycus of 12 propositions and
(Tahrir Korat-ul- Moving Pitane problems about the
Moteharreke) Sphere circles that are located
on a sphere
Tahrir of On habitation 1255 On Theodosius 12 propositions
(Ketab-ul-Masaken) Habitation of Bithynia

Tahrir of Optica 12/6/1253 Optics Euclid Foundation of optic

(Ketab-ul-Manazer)
Tahrir of Phenomena 19/5/1255 Phenomena Euclid 25 propositions and
(Ketab Zaherat-ul-falak) problems
Tahrir On Days and 1255 On Days and Theodosius 33 propositions and
Night Nights of Bithynia problems, a study of the
(Ketab Fi-layl Va-Nahar) apparent motion of the
Sun
Tahris of Measurement 1262/63 Measuremen Archimedes
of the Circle t of the Circle
(Taksir al-Dayereh)
Tahrir of Ketab Marefe 1255 Knowledge Beni Musa 18 propositions and
Masahat-ul-Ashkal-ul- on Measuring Ibn Shaker* problems on the area of
Basiteh val-Korieh from Plane and triangles
Ashkal ul Gheta spherical
Figures
Tahrir on Assumptions 1255 Assumptions Thabit-Ibn- 36 propositions and
Quara* problems
Tahrir of Lemmas 1255 Book of Archimedes 15 propositions and
(Ketab-ul-Makhuzat fi Lemmas problems on circles
Osul Hendeseh) include arbelos** and
salinon***
Tahrir On the Size and 1259/60 On the Sizes Aristarchus 17 propositions and
Distances of the Sun and of Samos problems
and Moon Distances of
(Tahrir Ketab fi Germ-ul- the Sun and

54
Neerin va Badihoma) Moon
Tahrir on the Sphere 1262/63 On the Archimedes 98 propositions and
and Cylinder Sphere and problems
(Ketab fil-Koreh val- Cylinder
Ostovaneh)
Tahrir on the article of Pi N/A Proposition 2 Euclid A treaty on Pi
(Tahrir ul-Maghaleh fi Book Xll
Taksir-ul-Dayereh)
Tahrir On Risings and 1255 On Risings Autolycus of 36 propositions and
Settings and Settings Pitane problems
(Ketab-ul-Tolu val-
Ghorub)

Tahrir On Ascension of 1255 On Hypsicles of 3 articles and 2

Stars Ascension of Alexandria propositions
(Tahrir Ketab fil-Mataleh) Starts
Second Tahrir of Conics N/A Conic Apollonius Beni Musa had written a
(Tahrir- e-Makhrutat) Sections of Perga tahrir on this book first
then Tusi wrote a tahrir
on it again
Tahrir of Almagest 2/1247 Almagest Ptolemy Astronomy
(Tahrir al-Majesti)
a The source of information are Tusi’s Mutiwassitat and http://www.math-khajenasir.blogfa.com/cat-
16.aspx. All books in this collection are written in Arabic.

* Books that were not considered part of the Small Collection of Astronomy. It was either not considered
as part of the collection in first place or were written long after the period the collection was compiled.

** A plane region bounded by a semicircle of diameter 1.

*** Consists of 4 semicircles

Filling the Gaps by Writing New Books

Writing books and treatises from scratch became a necessity for Tusi to
complete the content of Great Collection of Astronomy for following reasons:

• Proper, adequate information and treatises for filling a particular gap were not
available in the books of the collection.

55
• Questions arose from Tusi or his students, but the answers were not found in
the books of the collection.

For instance, Tusi wrote a book, A Remedial on Disbelief on Parallel Lines, on

Euclid’s fifth postulate, regarding parallel lines. He argued about Euclid’s mistake in the
way he discussed parallel lines. Here is the postulate written by Euclid:

If a line intersect two other lines and the sum of the interior,
but not alternate angles, are less than 180 degrees, the two
lines intersect at the side that the two angles were less than
180 degrees.

This is taken as definite and indisputable by Euclid, and he has not proven it, but
for mathematicians this should be proved in order to be used for other postulates. Tusi
first proved it, and then in his lengthy introduction mentioned that Euclid had left the
proof of it to those who are coming after him (Modarresi, 1956, translated by author).
One would experience Tusi’s fair comments on the work of the former mathematicians
by writing notes such as the above. Another example of this type of work is Tusi’s A
Memorandum on Astronomy, which offers the revision of the Ptolemy’s astronomical
model. These books or treatises are not considered as part of the bridge but they are
complementary works for better understanding of the course of astronomy.

Compiling Mutiwassitat

Tusi’s main contribution in writing and compiling the bridge is into adopting,
delicately, a unique theme in preparing the content of all books of the collection, and
combining them in such a way that readers experience a unique, connected pathway,
just if there was an intention to write a curriculum for the entire astronomy. Tusi compiled

56
the bridge from 18 books together in a bigger book that he called Mutiwassitat.32 Several
copies of it are available in different libraries in Iran, India, and Spain. “In a sense, he
seems to have recast the whole library of classical mathematical sciences”
(Badakhchani, 2004). In fact, Mutiwassitat is the rewritten work of a course of
mathematics science, geometry, and astronomy of the time of Tusi. Anyway, it seems
that Tusi had put together about thirteen books as Mutiwassitat but mathematicians have
added other books of Tusi to the list. One can find Mutiwassitat with different numbers of
books, from thirteen to eighteen, of which they all are either Tusi’s tahrirs or his own
works.

The result of Tusi’s effort in writing Mutiwassitat solved many problems of those
who were interested in studying astronomy. The collection has a systematic approach
toward astronomy. It includes the prerequisite knowledge of astronomy, mostly geometry
and other mathematics skills. It also discusses deep astronomical concepts and facts
that one should know before studying Ptolemy’s Almagest. Mutiwassitat became the
middle content of the course of astronomy, where students used to study Elements as
the elementary, and Almagest as the advanced education. Tusi continued editing
Mutiwassitat as long as he was alive. One can see numbers of editions and additions in
the margin of the books of Mutiwassitat. Figure 12, below, is a picture of half of a page
from Tusi’s Ketab fi-layl Va-Nahar, which is his tahrir on Theodosius’ (of Bithynia) book,
On Days and Night.

32
Tusi started compiling Mutiwassitat (mediums), and continued adding to it throughout his
scholarly life. After Tusi, other mathematicians added Tusi’s other books to Mutiwassitat.
There are copies of it with 13, 16, 18, and 19 books in it. (Personal communication).
According to Dr. Berggren, Mutiwassitat are books that should be studied between Elements
and Almagest. (mirasmaktoob.ir)

57
Figure 10. Connection of Euclid’s Elements And Ptolemy’s Almagest within the
Life-Time of Tusi.

* Connected Euclid’s Elements and Ptolemy’s Almagest by bridging the gap between them.

58
Figure 12. Tusi’s Tahrir is dated AD 1225.

Note: The source is the copy of Mutiwassitat printed in 2005 by Institute for humanities and
Cultural Studies in Tehran, with an introduction of Dr. Jafar Aghayani Chavoshi. The
figure shows only half of a page.

59
Chapter 6.

Tusi Protected Mathematicians’ Scholarly Life

Figure 13. Protection of The Life of Mathematicians within The Life-Time of

Tusi

* Protected mathematicians’ scholarly life.

Tusi had dreamed of working with other scholars since he was a young scientist.
He had dreamed of being able to research freely and communicate effectively with other
scholars whose minds were focused and whose lives were stable and safe. Tusi had
dreamed of bringing mathematicians together in a secure scientific environment where
scientific discussions could occur, and scientific projects could run.

Since the Mongol conquest of Persia, Tusi had experienced a slowdown in the
fast pace of the growing knowledge of mathematics of the previous four centuries in the
Islamic Era. Tusi wanted to come up with a plan to protect mathematicians’ scholarly life
from the harsh political and social conditions of Islamic states, in particular Persia. He

60
knew other related matters including mathematics education and schooling would benefit
from the protection of mathematicians and scholars.

Muslim “rulers during the Golden Age of ‘Muslim knowledge power’ were very
strong top down in sponsoring research and development (R&D) activities” (Hij Salma
Bee Hi Noor, 2008). People deeply appreciated education, and encouraged teachers to
work full time as teachers. Also, regional governments and business owners, who
benefited from educated staff, backed R&D activities that educational institutes of the
time were offering to them (ibid., 2008). These conditions were critically changed by the
Mongol exploitation of Persia. The critical changes included but were not limited to the
insecurity of students, destruction of books and resources, and terrorism of scholars and
mathematicians. In regards to the security of scholars, Sunni Muslims had joined
Mongol’s anti-resistance unit, for the execution of Shia Muslim scholars.

Modern day Iranian researchers have searched and studied different aspects of
the Mongol conquest of Persia. Sultanzadeh has studied and provided educators with an
unbiased assessment of the impact of the Mongol presence in Persia and disadvantages
that resulted for the nation. A summary of his research printed in AD 1985 reveals that
after the Mongols savagely attacked eastern Persia, and mercilessly conducted a
massacre of the residents of the cities, the invasion reached to the northern and central
regions of current Iran. The slaughter of many scientists and the demolition of science
centres, in one stroke, caused science, knowledge, businesses, and even hope to
continue to suffer. Scholarly life became a dream for scholars. Even those scholars, who
fled to the western regions didn’t have the mental focus and tranquility to continue
working on scientific matters. Consequently, a discontinuous theme is experienced in the
work of philosophers and in the research of scientists at the beginning of the Mongol
Era. Most of the scientific and educational activities ceased for a while. Kasayi33 (1999)

33
Dr. Noorollah Kasayi was a teacher and faculty member of Tehran University whose degree
was in educational psychology. He wrote five books and completed over twenty major
educational research projects while he instructed at university.
(http://holybible.blogfa.com )

61
in his History of Great Islamic Universities cites from Ibn-e-Khaldun, a great historian of
Tunisia (May 27, 1332 AD – March 19, 1406 AD) that prosperity and the success of the
sciences occurred while civilization and development was happening in Persia and its
regions such as Kharazm, Khurasan, Susa, and Mesopotamia. But when the cities were
destroyed, civilization and reformism which generate knowledge and industry left the
territory (p. 29).

The main concerns of Tusi were combating Mongol savagery, saving the lives of
innocent scholars and the establishment of probably the most important centre of
learning of his time in Maragheh (Badakhchani34, 2004). Tusi, taking advantage of his
authority in Hulagu’s court, decided to bring back prosperity to the country by returning
the educational situation back to the state that people remembered during the rule of
Seljuk, this time with a significant difference, no Arab control. To accomplish this, he had
to buy the trust of the Mongol empire, show enthusiasm to make a big difference in the
Capital city, demonstrate and prove the advantage of building an observatory, and justify
the cost of it for Hulagu’s Ministers who were looking for making money during their time
of ruling the country. As Tusi’s position in Hulagu’s court improved, his influence became
so great that he held a noble and spiritual position in the court of the Mongol. Whatever
he asked of Hulagu, was carried out immediately, and the expenditure of any amount
was provided (Jafarian, translated by author, p. 13). Tusi had convinced Hulagu that for
a regime that wanted to govern great lands of the world, in the era of evolvement of the
science of far-east and middle-east, and the shift of science and philosophy to a higher
level, the strategic placement of the scientific centre of Maragheh was very important.
Hulagu believed in Tusi, and Tusi had promised the glory to Hulagu.

Considering the school and observatory Tusi made in Maragheh, it is evident that
Tusi’s main strategy for preserving mathematics was to protect mathematicians,
scholars, researchers, engineers, astronomers, and translators. Compiling the
mathematical works of scholars and of former mathematicians was the other important

34
S. J. Badakhchani has a doctorate in Islamic Philosophy from the University of Oxford, and is
a Research Associate at the Institute of Ismaili studies, London. (Institute of Ismaili Studies)

62
result of the project in Maragheh. Tusi trained as many students as he could in the
secure, safe environment of Maragheh. This matter will be discussed in greater detail in
Chapter 7 of this thesis.

Maragheh Observatory and Calendar

Tusi reinforced and encouraged the study of astronomy and the mathematics
relating to it when scholars and scientists were hopeless. He stood for the nation’s right
to study. He cleverly planned for the construction of a proper research and education
facility so a team of scholars and mathematicians could work cooperatively to achieve
defined goals. He demonstrated excellent leadership in both education and research.

Observatory
Persians’ efforts in the foundation of science became fruitful in the third “Wisdom
House” of Islamic civilization in Maragheh. Tusi chose a tall hill on the north-western side
of Maragheh and requested an enormous amount of money, enough to construct an
observatory and all its facilities including tools and a library (Modarres Razavi, 2007,
translated by author). It took about three years for the building to be constructed, and for
the equipment to be assembled. Figure 14 shows a section of the Maragheh
Observatory.

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Figure 14. A Section of Observatory.

Note: Compared to the rest of the Observatory, this section seems to have been maintained
over time. Source is (Tayyar Maraghi, 2009).

Pak (2010) calls Maragheh School a “scientific research and foundation of

science education institute” (translated by author, p. 11), while many others considered it
an accredited university among the biggest universities of ancient time, such as Al-Azhar
of Cairo, Gundishapur of Susa, and Nezamieh of Bagdad. This observatory is of higher
quality than former observatories of the Islamic Era. Observatories in the early Islamic
period had been small, and usually linked to only a single astronomer. The major
improvement of the Maragheh Observatory was in its teamwork approach to research. It
was the first major scientific institution in which a number of scientists, astronomers and
mathematicians gathered together to work on astronomy, to collect and record data, and
to teach (Ballay, 1990).

The main task of the observatory team was to establish a calendar based on the
collected data, but the innovations which they introduced into the Ptolemaic models
became the most celebrated scientific achievements of this group. This includes the
tools they engineered for the observation. Another accomplishment of this group was to
bring the results of practicing astronomy into written materials in book called Zij that Tusi
wrote in Farsi.

64
Calendar (Zij), Astrolabe, and Side Products
The Maragheh scientific team “meant to eliminate some of the objectionable
features of the Ptolemaic models” (Langermann, p.198). They attempted to solve the
problem with the model Ptolemy had introduced as equant. They created an alternative
configuration and system that is famous, called Tusi-Couple. Tusi-Couple is a
geometrical technique invented by Tusi that generates linear motion from the sum of two
circular motions. It is a 2-cusped hypocycloid obtained by rolling a circle of radius a
inside a circle of radius 2a. The result is a line segment (Steinhaus 1999). Figure 15
shows a general diagram of Tusi-Couple.

Figure 15. Tusi-Couple

Source: Pearson Education web site, Astronomy Today.

These new configurations, in fact, eliminated the three mathematical

constructions that Ptolemy introduced to examine and explain the movement of spatial
objects around the Earth. Using Tusi-Couple, Tusi determined the precise value of 51
arcsec (one arc-second = 0.000277777777778 degrees) for the annual precession of
the spring (March 20th) and fall (September 22nd) equinoxes. Tusi also contributed to the
construction and usage of some astronomical instruments including the astrolabe (an
instrument for measuring the altitude of the sun and stars). Figure 16 shows the
astrolabe he made that is currently kept in Cambridge Museum.

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Figure 16. Astrolabe Made By Tusi

Source: Tayyar Maraghi, 2009

A four-metre wall quadrant made from copper and an azimuth quadrant were
also invented by Tusi to help with calculations. Tools that were engineered within the
observatory in Maragheh became the main equipment widely used in observatories
around the world.

As a result of the mathematical research of the team in Maragheh, the language

of astronomy was dramatically changed to represent a new model of planetary position.
Empirical observations conducted by the team proved that the new model was able to
describe the configuration of the spatial bodies more accurately than former calculations.
Calculations of the new configuration became an important scientific revolution in
astronomy. Astronomers realized that astronomy should describe the behaviour of

66
physical bodies in mathematical language instead of remaining a mathematical
hypothesis. This was later emphasized by Copernicus. Maragheh astronomers, also,
realized and proved that the Aristotelian view of universal motions is a type between
circular and linear. In short, the revolution that made Maragheh’s studies extraordinary,
according to several historians and matheamicians, was the shift away from the
philosophical foundations of Aristotelian cosmology and Ptolemaic astronomy towards
empirical observation and mathematization of astronomy.

The Observatory team achieved the goal of writing the calendar or Zij within
twelve years. It consisted of an almanac and astronomical table, figuration, astronomical
fact, activities, and explanations which represented the highpoints of Tusi’s and his
team’s research. It was and still is of great importance to the history of Islamic and of the
world’s astronomy (Ballay, 1990). Tusi wrote Zij in Farsi as there was no pressure to
write it in Arabic, under Mongol rule. He indicated in his introduction to the Zij that their
job was not finished, and it was the best they could have come up with in the allotted
time. He also stated:

Observation for less than 30 years which completes a loop of these seven
stars is less likely. And if more than 30 years is considered, it would be
better and proper. But our King who demanded to establish the
observatory commanded to rush to finish it quickly. And King ordered to
finish it in 12 years. We decided to endeavour if circumstances allow us.
(Tusi, translated by author, p. 3)

Recent scientific excavations at Maragheh City, have unearthed the Maragheh

Observatory’s foundations. After studying the architectural foundation of the Observatory
it is now clear that this observatory was the source of inspiration for the 14th century
observatory that was established in Samarquand on such a grandiose scale (Ballay,
1990).

Recruiting Scholars

Beginning activities in Maragheh involved inviting several scientists from around

the Islamic world and even beyond the Islamic world. This became an ongoing activity
as long as the Maragheh Observatory and School were in session. Running instruction

67
sessions and technical meetings was a routine procedure that depended upon the
presenting scholars. Maragheh became a dream come true for many scholars whose
interest was to live a scholarly life despite the social condition of the region.

After Tusi received the approval of Hulagu, he started inviting scientists from all
Islamic regions and cities to Maragheh to live and help create a strong team. He wanted
the team to work on the foundations of the Observatory, and the applications of the data
to be collected. Aghazadeh (2010) in his “History of Training and Education of Iran”
explains that Tusi with great endeavour and effort could summon many of the scientists
and scholars that had escaped the Mongol sword’s edge and lived in secret in safe
regions (translated by author, p. 15). Tusi used the reputation of Hulagu to invite foreign
scientists from China. Hulagu, who became extremely interested in building the
Observatory, tried to help the team reach their task. Sarten in his “History of Science”
stated that Hulagu brought some Chinese astronomers and scholars with him, that one
of them was Fao-Mun-Ji, and that Tusi learned the Chinese astronomy and calendar
from them (Modarres Razavi, translated by author, p. 47). Tusi also attracted scholars
from the Byzantine Empire. Most notable of them was Gregory Choniades, who later
translated the calendar into Byzantine Greek and took it to the Byzantine Empire. He
may have been responsible for the transmission of the Tusi-Couple to Europe, where it
eventually influenced Copernican heliocentrism. Bartold, a Russian scientist, in his
Historical Geography mentioned Maragheh and its observatory and stated that the
Observatory had the biggest library, expensive tools, and great scientists of Persia and
other regions of the East including China (Modarres Razavi, translated by author, p. 49).
The names of the most influential members of Tusi’s team in Maragheh are summarized
in Table 2.

Table 2. Tusi’s Team in Maragheh Observatory

Name of the scholar Home region and expertise

Moaeduddin Orzi (d. 1285) Damascus, Syria - Geometer and engineer
Obs. Instrument
Najmeddin Dabiran Katebi Ghazvin, Iran - Metaphysics, discourse, dialectics
(d. 1296)
Kamaluddin Ghazvini Maraghi Ghazvin, Iran - Judge, principal of the Ghazi Maragheh school

68
Fakhreddin Abulfazl Khalati (1208 -1301) Tbilisi, Georgia - Physician, the chief judge of Tiflis and Armania
Fakhreddin Muhammad Maraghei (d. Musel, Iraq - Mathematician, engineer, astronomer, built the
1288) copper tower of Observatory.
Najmeddin Kateb Baghdad, Iraq - Mathematician, Obs. Instruments, and Phases
Baghdadi
Mohyeddin Yahya Maghrebi Andalusia, Tunisia - Obs. Reading, Mathematician, engineer. Note
(d. 1303) taking and writing
Ghotbeddin Shirazi (d. 1331) Shiraz, Iran - Astronomer. Tusi’s assistant in observation
Shamseddin Shirvani Shirvan, Iran
Farideddin Tusi (d. 1320) Tus, Iran - Engineer
Kamaleddin Iiji Iran
Hesameddin Shaami Damascus, Syria
Najmeddin Shaami Damascus, Syria
Najmeddin Asterlabi
Rokneddin Estarabadi (d. 1336) Estarabad, Iran
Ibn-alfuta
Sadreddin Ali Tutsi’s son - Astronomer, Poet, Observatory administrator
Asileddin Hasan Tutsi’s son
Fakhreddin Abolreza Yehudashti Yehudasht, Iran
Karimuddin Mahmud Salmasi Engineer and inventor. Made a hollow glob for the Observatory.
Kamaleddin Natanzi Natanz, Iran
Najmuddin Damghani (d. 1301) Damghan, Iran
Zakaria Muhammad Ghazvini Gazvin, Iran
Fakhreddin Abumasoud Kazeruni (Sadrieh Kazerun, Iran
School teacher)
Asiruddin Abhari Abhar, Iran
Abulfaraj Masihi (d. 1303)
Kamaluddin Reza Abi
Majduddin Harsani
Mohyeddin Baghdadi (d. 1285) Baghdad, Iraq
Amidussin Baghdadi Baghdad, Iraq
Sing or Shing or Gharaghorom, China - Philosopher, Metaphysics
Tou-Mi-Tzeu
Fakhruddin Zarandi (d. 1313) Zarand, Iran - Student then the University Education Department
member

69
Emaduddin Masoud Kashghari Iran - Student then the University Education Department member
Alaoddin Najjari (d. 1308) Iran - Student then the University Education Department member
Fakhruddin hakim Ghazvini Ghazvin, Iran - Student then the University Education Department
(d. 1288) member
Ghavamuddin Abdullah Yazari Iran - Student then the University Education Department member
Ghavamuddin Muhammad Yazari Iran - Student then the University Education Department member
Kamaluddin Hendi (d. 1290) India - Student then the University Education Department member
Shamsuddin Orfi Dameshghi Damascus, Syria - Student then the University Education
Department member
Emaduddin Savoji Savoj, Iran - Student then the University Education Department
member
Majduddin Omar Maraghi Student then the University Education Department member
Emaduddin Mosib Damghani Damghan, Iran - Student then the University Education
(d. 1308) Department member
Ezzuddin Hassan Ibn Muhammad Vaseti Iran - Student then the University Education Department member
Attar
Ezzuddin Toghrol Ibn Sanjar Sahebi Student then the University Education Department member
Ezzuddin Ghasem Ibn Abdulkareem Sanjar, Iran - Student then the University Education Department
Sanjari member
a Source: http://farabiauoob.mihanblog.com/extrapage/150 . (Tayyar Maraghi, 1981)

Tusi’s efforts were not limited to preserving the scholarly life of academics. He
was, literally, a redeemer for them. Reckoned as a second generation historian of the
era, Nakhjavani wrote his history book in AD 1324. In his chapter of Baghdad he
mentions that Tusi heard that two scholars were brought in to the court for execution.

‘Kneeling, according to the Mongol custom, before the Khan, [Tusi]

appealed for mercy. ` Khwajah [Tusi] offered himself to be killed instead.
Hearing this, Hulagu remarked: `had we wanted to kill you, we wouldn't
have let you live until now. ` Then Hulagu ordered that both the
condemned men be handed over to him.
(Jafarian, translated by author, p. 8)

Another story of this kind is reported by Ibn Shakir, “the most renowned and proficient
calligrapher and scribe not only of the whole Arab world but of all Islamdom” (Pamuk,
2002):

70
Once information reached the Tusi that Hulagu intended to kill Juwayni,
theologist, lawyer, and the chair of Nezamieh School of Neishapur, Tusi
found it necessary to think of a strategy. Taking his staff, rosary and
astrolabe, he set out with someone carrying an incense burner following
him towards Hulagu's tents. When Hulagu`s men saw him near Hulagu's
tent looking into the astrolabe and burning incense they informed him.
Tusi approached Hulagu's men and enquired about Hulagu's welfare.
They replied that Hulagu was alright. Tusi told them that he wanted to see
Hulagu with his own eyes. Hulagu, who had refused to admit anyone at
that time, permitted him in. Tusi told him that an evil event was expected
to occur, and that he had recited prayers, burnt incense and beseeched
God to deflect the evil from Hulagu. He recommended that Hulagu too
should as a good gesture of gratitude free prisoners in the different lands
and grants them amnesty. Forthwith, Hulagu ordered that the Tusi’s
recommendation be carried out. Thus Juwayni was liberated, and without
any specific request by Tusi. (Jafarian, translated by author, p. 8)

“Ibn Shakir, after quoting this anecdote, comments: Tusi ‘displayed extreme cleverness
in achieving his objective and thus saved people from harm. His bringing about the
freedom of so many prisoners in all the places is indeed an incomparable achievement’”
(Jafarian, translated by author, p. 9).

Tusi had to know his team members’ interests and expertise to assign
appropriate responsibilities to all of them, or the human resource could go in the wrong
direction and some people might have left the project. He also had to consider wages
and accommodations that preserved their scholarly life style. Therefore, Tusi had to hire
people that were comfortable with the administrative responsibilities of an educational
institute. The administrative components of Maragheh Observatory will be discussed in
Chapter 7.

Compiling and Writing Books for the Observatory

The process of compiling scientific and scholarly books was a time consuming
process of secrecy, security, bargaining, and investment for the Observatory and its
School. Collecting many books, texts, and notes was a sensitive project that required
timely procedures and manners. Some books were in the hands of rulers of Baghdad,
Cordova, Egypt or Tunisia, and were either too expensive to buy or not for sale at all.

71
Some books were difficult to identify as they were required the presence of a person
who was able to recognize the original copy or a decent translation of the original text
from a low quality one. That is why Tusi had to travel several times to different cities for
this task. Some books were to be borrowed for a while either to be translated or copied.
Usually there were conditions for this kind of lending such as the lender request of extra
copies of translation, or request of an extra translation of the book into a language of
interest of the lender. Therefore, Tusi had to manage both time and budget properly for
collecting resources. At the same time he had to demonstrate a proper and reasonable
progress of the investment to Mongol ruler(s) even though he was highly trusted by
them.

The process of writing books or translating them also was sensitive and required
a timely procedure. Tusi wrote several treatises and books during establishment of the
observatory. Some of the reasons for Tusi to be engaged in writing or tahrir a book while
also being busy with managerial tasks are:

• To write books that were the direct output of his research components during
the observation, including applications of mathematical calculations, and
applications of equipment.
• To tahrir on the output of his team’s observations, written materials, and
answers to the questions arose during collection of data.
• To tahrir on the translations that were important to be studied for answering
observation questions, or translations important to be studied parallel to the
observation process for development of the Calendar.
• To write books to develop and improve on the team’s work as a whole.
• To write books or tahrirs on the reports on generated data of the Calendar, in
particular.

Some of the books and tahrirs that Tusi finished during the observation became
major sources of future astronomical topics and research. One of these books is a
famous astronomy book that became a main source for researchers, including European
astronomers, for centuries. Aghazadeh (2010) stated “[Tusi] wrote a book in astronomy
that was used by researchers and astronomers of Europe during the Renaissance
(translated by author, p. 15). Dealing with all kind of administrative, managerial, and
scientific duties, in addition to criticism was worth doing for Tusi as he knew the team
would end up with a strong source of data in Maragheh. At the time the project was

72
finished, about 400 000 textbooks were in the Library of Maragheh University. This
became a main source of data for education of both scholars and public in the future of
the region. The list of the books/tahrirs Tusi wrote immediately before and during the
improvement of the establishment of the observatory are listed in Table 3.

Table 3. Tusi’s Mathematics Works other than Mutiwassitat

Original Tahrir on/Written as *

Writer
Ptolemy “Tahrir of Almagest” or Tahrir al-Magisti A
Archimedes “Measurement of the circle” A
Euclid “Tahrir of Elements” or Tahrir Osul Uqlidis A
Tusi “Treatise on Secants in the Science of Geometry” or “Removal of A
the Veil from the Mysteries of the Secants Figure” or Kashf al-
Ghena an asrar al-Shekl al-Qetaa
Tusi On Motion of Rolling and Ratio between Straight and Curved Lines A
Tusi “Projecting the Sphere onto a Plane” A
Tusi “Observation Tools” or Alat e-Rasadi F
Tusi “On the Sector Figure” or Al-Resaleh Al-Moeenieh F
Tusi Meyar al-Ashaar (on astronomy) F
Tusi “A Summary of the Knowledge of Calendar” F
Tusi “Fake Sunrise” or Sobh e-Kazeb F
Tusi “Commentary of Ptolemi’s Tetrabiblos” or Sharh e-Samare e- F
Batlamyus
Tusi “Thirty Chapter on the Knowledge of Calendar” or Si Fasl Dar F
Marifat e-Taghvim
Tusi “The Translation of Thirty Chapters on the Knowledge of Calendar” A
Tusi “Treaty in Twenty Chapters on the Knowledge of the Astrolabe” or F
Risala e-Bist Bab Dar Marifat e-Astrolabe
Tusi Muvadhdhih al-Rusum fi 'ilm al-Nujum (on astronomy) F
Tusi “Treaty on Astronomy” or Al-Tazkareh al-Nasirrieh A
Tusi “Memoir on the Science of Astronomy” or Altadhkira fi ilm al-heyaa A
Tusi zobdat al-Heyat (on astronomy) F
Tusi Hall e-Moshkelat e-Moyeenieh (on astronomy) F
Tusi “Collection of Arithmetic by means of Board and Dust” or Javame al- A
Hesab fi-Takht v-Altorab

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Tusi “On Algebra and Arithmetic Problems” or Jabr v-almoghabeleh A
Tusi “Treaty on Salvation from Doubts about Parallel lines” or Risaleh fi A
Shak e-Khottot al-Movasiah
Tusi Treatise on Proving the Impossibility of a Square Number being the A
Sum of two Odd Square Numbers to be a Square Number
Tusi “Tahrir of Elements of Geometry of Euclid” or Tahrir Ketab Osul al- F
Hendeseh
Tusi “On Multiplication and Division” or Hesab al-Zarb v al-Ghesmah F
Tusi “Calculations of Inheritance” or Hesab al-Ers F
Tusi “Reflection of Beams and Inclinations” (on optic) F
* Language that Tusi wrote the book or treaty, either “A” for Arabic, or “F” for Farsi.
The known English names of the books are given in quote, and the known original names are Italic.

Tusi had to make sure the terminology of the written books and translations were
as consistent as possible to provide a comfortable understanding of content of books for
the readers and educators.

Research Literacy and Terminology

During the work in Observatory, Tusi continued writing with the same terminology
and theme in which he had written guring hid years in Alamut. Centuries before Tusi,
Greek mathematicians had used a terminology for mathematics books, but not many
books were written with the same terminology. Tusi had experienced the existence of a
definition of terms and explanation of figures as examples of the theme of mathematics
books of the Greek Era. Perhaps this quality encouraged him to exert effort into
considering and maintaining a terminology that helped readers to understand both
translated books and original books. In fact, he improved upon the work of Greek
mathematicians in regard to the terminology of mathematics books. His students
continued with this legacy as well. The following example, offered by De Young (2008),
demonstrates the noticeable difference between Tusi’s method of scholarly writing and
those of Euclid in the case of using vocabulary and sentence structure.

Euclid’s Book V:

Definition 1

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A magnitude is a part of a magnitude, the less of the greater, when it measures
the greater.

Definition 2

The greater is a multiple of the less when it is measured by the less.

Tusi’s tahrir:

When the smaller of two magnitudes measures the greater, it is its part and the
greater is its multiple.

It is not difficult to compare the two definitions and notice that the one Tusi has
written is a combination of the two definitions that is short and effective. Regardless,
both definitions are understandable. It might be even noticeable in the word by word
translation to English that the language of Tusi is plain compared to Euclid’s. Below is
the definition offered by Tusi’s famous student, Qotbeddin Shirazi, who wrote his books
in Farsi. It is clear that Shirazi didn’t change the definition much, and tried to follow
Tusi’s style.

Shirazi’s35 definition:

Whenever the smaller of two magnitudes measures the greater of them, it is a

part of it and the greater is a multiple of it” (De Young, p. 22).

Here is another example given by De Young.

Proposition 47 by Euclid:

In right-angled triangles the square on the side opposite the right angle equals
the sum of the squares on the sides containing the right angle.

35
Qutbeddin Shirazi was Tusi’s student, his assistant in collecting data during the observations
in Maragheh, and according to many historians, one of his best companions. (Author)

75
Tusi’s tahrir:

In any “right-angled triangle, the square of the chord of the right angle is equal to
the square of its (the right angle) two sides” (De Young, 2008). The term chord is used
instead of opposite for clarity and keyword purposes to initiate the rationale behind
consistent and specific terminology for the benefit of the educators.

The Observatory in Maragheh and the products and side products of the entire
research process were the apex of Tusi’s scholarly life. Everything that he had worked
on for years came together in Maragheh. Living with and leading a number of
mathematicians and philosophers, meeting and discussing with numbers of educational
environment managers and investors, and training and working with many talented
students, was a dream come true for Tusi. Maragheh also became a place for scholarly
work for many interested candidates. Thousands of the books and treatises were
collected and complied for the betterment of researchers and educators. Maragheh
Library provided the best service of its time to those who studied mathematics and any
other science related to mathematics.

In the next two chapters, Tusi’s contributions to the reform on mathematics

education for public, and his program for training mathematics teacher are discussed.
These two topics are among the rare discussions about the scholarly life of Tusi. Very
limited researches are conducted around these two topics, or very limited of those were
identified by this research. As the result, there are speculations, personal communication
such as interviews, and general knowledge of author combined with the collected data
that are introduced thoroughout the chapters.

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Chapter 7.

Tusi Reformed Mathematics Education for the

Public

Figure 17. Reform of Mathematics Education within the Life-Time of Tusi

* Reformed Persia’s mathematics education.

Tusi dreamed of creating an education system in which mathematics was a

subject to be studied by all Persians of any financial level and any religion. Before the
13th century mathematics was still a subject to be studied only by the children of
aristocrats who were able to pay for private tutors. Male children of top religious families

77
used to attend Nezamieh36, Rashidieh37 and other religious schools. The children of
trade people, merchants, and families that were well off usually attended the house of
dedicated private instructors. The main subjects were discourse and religious
jurisprudence. Some sciences, including mathematics, were also taught, but there were
few mathematics topics which were widely offered by instructors. There was little
consistency in the mathematics topics taught by instructors. The number of mathematics
topics taught in Nezamieh and Rashidieh was limited, although these chain schools had
a defined mathematics program.

In Tusi’s opinion, studying mathematics was a mandatory task for any education
system. He had studied mathematics, and had found it necessary for the success of the
people and well-being of the nation. He had learned from studying mathematics that one
will benefit from it. How much education was proper for the public, from Tusi’s point of
view, is not the argument of this section, but the direction of Tusi’s life, and
characteristics of his journey demonstrates that for the following reasons he wanted the
nation to gain as deep an understanding of mathematics as possible.

Evolution of Education for the Nation

Tusi, as a Persian, was aware of the history of the life of his ancestors. Studying
the history of education and training in ancient Persia reveals that training and education
in ancient Persia, during the Archimedes and Sassanid era, were influenced by the
social demands of aristocrats. The principles of training and education in that era had a
conservative, classical nature. Family training and private tutoring was popular only
between royal and rich classes (Aghazadeh 2010, translated by author). This remained

36
Nezamieh was a chain of schools established by Nezamulmulk, the Persian Minister of Seljuk
in several cities. Its main purpose was religious studies, but some academic activities were
occurred. (www.lailatolgadr.net)
37
Rashidieh was a chain of schools started by Rashiduddin Fazlullah Hamedani, Minister and
scientist, from Hamedan, Iran. Rashidieh was first established in Maragheh but was opened
in other cities. The funding was basically obtained from charity resources. (rasekhoon.net)

78
the state of education for the public for many years although after Alexander (II) a great
deal of knowledge of Greek sciences was shared with Persians, and a door of hope was
opened for a dialogue among scholars of the two nations.

A major change occurred after Persia was brought to Islam. The approach
toward education and the seeking of it, practiced by Prophet Mohammad and his true
followers, changed Persians’ approach to the education, dramatically. It is learned from
different sources that Prophet Muhammad freed captured enemies of war after they
taught reading and writing to soldiers of Prophet’s army. After Islam education was for
everybody not only rich; it was equally for men and women; it was for any person with
any religion or background. This was one of the fundamental ideas of Islam that
Persians found encouraging.

Evolution of the Education for Persians after Islam

Prophet Mohammad’s message for Muslims was to seek knowledge when he

said: “Seeking knowledge is obligatory to every Muslim” (Quran). This was not limited to
religious knowledge. By “knowledge”, the Prophet meant all kinds of information that
help people to live as righteous humans. Prophet Mohammad had stated that according
to Islamic faith, one ought to acquire knowledge even if it was necessary to take hard
steps such as traveling to China (Hofmann, 2000). Also, the life of Prophet Mohammad
and his immediate followers reveals that duty or compulsory sciences that are obligatory
for Muslims to study are not limited to religious sciences. It is compulsory for Muslims to
seek knowledge of any science upon which Islamic society depends (Almasi, 2007).
Studying these sciences were meritorious duties, essential to be performed either by any
person himself or by someone on the person’s behalf.

For example, society needs physicians; therefore, medical practice is

meritorious. It means, it is necessary that there are enough physicians in
the society, and if there are not, it would be compulsory for people to help
with training enough of them. As training physicians requires studying
medical science, as a matter of course, medical science is a meritorious
duty.
(Almasi, 2007, translated by author)

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During the Buyyid Dynasty (AD 934-1055), Persian Muslims came to a strong
understanding of the benefit of public education. Some of the Buyyid Amirs38 were well
educated. They invited some Arab scholars to join the scholars of the Khurasan territory
to improve the condition of public education to some extent. But a major step toward the
improvement of public education was taken during Seljuk Dynasty (AD 1038-1187),
whose rulers started their territory by ruling Khurasan, and later expanded their territory
to the centre of Persia, where the current Iran is located.

Authorities have different opinions about the condition of public education at the
time of Seljuk. Some historians believe that the social and educational condition of
Khurasan, as the centre of the educational movement during Buyyid and Seljuk, was the
best since the Islamic life of Persians and before the Mongol reached Persia. This group
gives the credit of the improvement to the talented, strong Minister of Seljuk, Khajeh
Nezamulmulk39, who established several schools named Nezamieh, after him,
throughout the entire Islamic region, including Baghdad. The same schools, for
intermediate and advanced education, existed in cities such as Amol, in the northern
part of the current Iran, Neishapur and Sabzevar in northeast of the current Iran, Rey,
Yazd, and Esfehan in the central region of the current Iran. These schools became
models for other schools, and even in the years after Seljuk, Nezamieh was the main
practical educational environment that satisfied the expectations of the educators and
students. Nezamulmulk was an intolerant Shafei40 Muslim. He had monopolistic policies
that supported his favourite government. His rigorous regulations created stress and
exclusiveness in the educational environment so that educational and scientific activities
turned into religious axes, in particular Shafei jurisprudence. This practice was against
the Prophet’s suggestion for compulsory education of the nation for all sciences that are
necessary for the betterment of society. In the schools that Nezumulmulk designed,

38
Amir means chief, Khan in Arabic but is also used in Farsi. (Author)
39
See footnote 11.
40
Shafei is one of the Sunni Muslim faiths. Muhammad Idris Shafei who was born in Gaza
(current Palestine) was the leader of this faith. This faith, later, found its way in Persia.
(www.eslahe.com)

80
religious courses were far ahead of scientific courses. He had forgotten his responsibility
as a minister toward the nation in regard to the sciences by which the nation could make
a difference in their living. One reason for “Nezamulmulk, perhaps, to ignore this
problem was the fact that during the Seljuk Dynasty several schools were established
that were in competition. The main reason for the competition was the different religious
faiths of the directors and students” (Abdollah Tootian, personal communication, June
10, 2011). The Sunni faith has four main branches, and each of them had their own
schools. Two Shia branches, Twelver and Ismaili, also had their own schools. Sufi’s,
who believed in spiritual paths toward God, by devotion and love, had established their
schools, too. Christian and Jewish groups who lived in numbers in Persia at that time
were actively training students in their schools. Regarding this educational environment
and competition, historians cite the names of some known scholars, mathematicians,
and philosophers who had the greatest influenced on education in Persia. Three famous
former classmates, Omar Khayyam, Nezamulmulk, and Hassan Sabbah, who lived less
than a century before Tusi, are among those who contributed to schooling during the
Seljuk Dynasty. They were three characters who had encouraged education in different
ways at the same time, and had caused the nation to take education more seriously.

Omar Khayyam, who is a well-known mathematician, astronomer, and poet to

both the East and the West, was a non-religious person who was criticized for his pure,
non-religious approach toward education. His classes were stopped by the religious
government of the time, but his philosophy of education for the sake of education and
better life, became popular among Persians. Khayyam presented his thoughts and
philosophy in his famous poems. Khayyam was born and resided in Neishapur where
Tusi lived for years. He is still a symbol of freedom of religion and has many followers in
the current Iran.

Nezamulmulk, who was introduced earlier in this thesis, became the great
Minister of three Seljuk rulers, and established Nezamieh School chain throughout the
entire Islamic states. He admired education and educators. His philosophy of education,
as to better understand and practice religion and to better serve and please the God,
had many followers. “Nezamieh schools disseminated speculative and historic
knowledge, and were less interested in academic knowledge” (Agazadeh, 2010,
translated by author). According to Agazadeh (2010) Nezamulmulk provided substantial

81
funding to public education and spent two hundred thousands Dinar (ancient Persian
money) from his own asset, and increased the willingness of youth and families to
benefit from it (translated by author, p. 12). He was a role model and mentor for
education in the eyes of Persians, including Tusi. His religious goals were his first
priority. His main enemy was his former classmate, Hassan Sabbah, whose life had
become dedicated to the resistance against the exclusiveness that Nezamulmulk had
enforced as a Sunni Muslim.

Hassan Sabbah was an extremist Shia who admired education and educators.
He needed to educate his followers and youth who joined his team to make them ready
for the missions. Hassan attracted many students to his educational environment.
Hassan’s main enemy was the Seljuk government of which Nezamulmulk was the Prime
Minister. Hassan finally assassinated Nezamulmulk. As mentioned in Chapter 3,
Hassan’s successors invited Tusi to Alamut, and honoured him because of his
knowledge. Hassan and his successors were eager to invest anything they had for the
purpose of educating the youth who joined their group. Many wealthy Ismaili families
used to financially support Hassan and the Assassins. The competition between these
three groups ignited a desire for seeking education among the nation, but the situation
was not flawless, as some of the educational outcomes were influenced by the religious
or political demands and agendas.

Tusi was aware of the history of education and the competition involved with it.
He knew that the competition had caused some subjects, such as mathematics, to be in
the margins of education. He dreamed of establishing an education system where
people could study free of religious and political obstacles and considerations.

A Talented Nation that Deserved to Learn Mathematics

Some of the most successful scientific centres in the history of ancient education,
such as Sankore University and Ahmad Baba Centre, have their root in Persia. This
indicates that the people of this land cared about knowledge. It also indicates their
respect for scholars, and also the rich civilization and culture of their land. Tusi made
connecting the mathematics knowledge of the past and future focus of his life, as he

82
knew the nation would value his effort. But the most significant difference between Tusi’s
plans and those of scholars such as Nezamulmulk and Hassan Sabbah was Tusi’s
vision of education. Although Tusi was born and raised in a religious family, he was not
in favour of combining religious education with scientific education. Tusi wrote several
books in different disciplines but his books on mathematics and astronomy were the
primary steps in his goal of education. Tusi’s life as a mathematician was separate from
his life as a Muslim. He valued both of them, but did not make his life complicated by
combining the two. In regard to this so called modern approach toward education, Tusi is
one of the pioneers of Islamic Era or perhaps the world.

Persians, excited about the improvement of education after Islam, managed to

plan for their children to practice reading, writing, and Islamic laws and regulations. “In
many areas, mathematics instructors had dedicated their life to run classes. Instructors
were well-respected as the nation had identified the value of the contribution of
mathematics teachers” (Abdollah Tootian, personal communication, June 10, 2011).
Since the introduction of Islam to Persians until the fall of the Seljuk Dynasty, history
remembers numbers of Persian mathematicians and instructors, who walked into the
hall of fame of ancient polymaths. Most of them were from Khurasan of Iran. Karaji41,
Omar Khayyam, Abolwafa Buzjani, Ghiaseddin Kashi42, Abu Saeed Sajzi, and
Sharafeddin Tusi43 (different from Nasiruddin Tusi) are among them. Tusi as another

41
Abu Bakr Karaji, also known as al-Karaji, was born in Karaj, in current Iran. He was a
mathematician and engineer who held an official position in Baghdad. Three of his works are
Glorious on algebra, Wonderful on calculation, and Sufficient on calculation. A now lost work
of his is a description of what later became known as Pascal’s triangle. Extraction of
underground waters is another famous work of engineering from him.
(http://91.98.46.102:8080/Farhikhtegan/details.aspx?id=1346. Retrieved from the web site of
The Iranology Foundations)
42
Ghyaseddin Kashani, also known as Al-Kāshī, was born in Kashan, in current Iran, He
completed Treatise on the Circumference, a computational masterpiece in which he
determined the value of 2π to 9 sexagesimal places. His best-known work is the Key of
Arithmetic. In his Treatise on the Chord and Sine, he calculates the sine of 1° correct to 10
sexagesimal places. He edited Zij written by Tusi. (www.daneshnamah.com)
43
Sharafeddin Mozaffar Tusi is a mathematician and astronomer from Tus in current Khurasan
of Iran. He wrote Plane, on astronomy, a book on algebra, and a book on conics.
(www.irstm.ir)

83
polymath of Khurasan, was eager and willing to share his mathematics skills with his
people. He felt youth’s thirst for learning, and planned to improve mathematics education
by publicizing mathematics courses.

Mathematics for Youth

For over one century before the Mongol conquer Persia, youth were trained in
schools of the Seljuk Dynasty, and had become better decision makers. In fact, this had
reduced the impact of the Mongol attack. At the time when the Mongols were applying
pressure, youth wanted freedom of speech and thinking. Youth, who were looking for a
solution to the miserable condition of the country, saw their freedom in seeking for
knowledge more than their dominant ruler. This, practically and mentally, helped youth to
cope with the depressing conditions and to hope for a brighter future by educating
themselves. Tusi supported their feelings and desires by designing a public education
system in which youth studied pure mathematics as well as some popular applications of
it in trade and construction.

Tusi who had dedicated his life to boost scientific capacity of his countrymen,
targeted youth, and planned a more systematic public education for them. He focused
on mathematics education, which at the time was considered one of the two high level
academic educations, the other begin medical education. “There was equal opportunity
to all people who wanted to pursue higher study. The bright students would get sufficient
funds to carry out researches or to produce knowledge” (HSBHN, 2008). Tusi’s
contribution to the education of youth was a long-life journey. He started caring about
youth when he was in Alamut, and this sentiment continued throughout his time of
authority in Maragheh. Tusi played an important role when he was the head of the
school of Alamut, the stronghold of Ismailies.

By constant visits with scholars, and by frequent correspondences, a

habit which he developed from a very young ages, Tusi kept his contact
with academics who were outside the Ismaili circle. It was surprising
enough which he was addressed as ‘the scholar’ from very early ages of
his scholarly life.
(Badakhchani, 2004, translated by author)

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Tusi himself was a young person when he was showing his dedication to helping youth
who were living inside of Alamut and outside of it. Youth, including Assassins, living
inside Alamut studied mathematics under Tusi’s supervision. His course materials were
copied and used by other instructors who were teaching mathematics to the youth who
lived outside Alamut. Tusi never stopped encouraging youth to participate in educational
activities.

Later, after Tusi was running Maragheh School and its dependant schools, he
achieved his dream of creating a safe, intellectual environment for youth to study
academic subjects. Many families who had gifted children had the opportunity to send
their children to Maragheh School. Scholarship and financial aid was considered for the
students (Aghazadeh, 2010, translated by author). Very soon, the quality and quantity of
the Maragheh School’s programs surpassed any other school in the Islamic states.
Scholars were invited to join to teach great numbers of students, so many that one
would be amazed to see them all in one place. Maragheh School, with a high number of
youth studying mathematics, became a model for public education in regions of Persia
and other neighbouring lands such as Arab regions, Ottoman provinces in Eastern
Europe, India, and southern states of the Russian Empire.

85
Chapter 8.

Tusi and Training Professional Mathematics

Teachers

Figure 18. Training of Mathematics Teachers within the Life-Time of Tusi.

* Trained professional mathematics teachers.

Tusi spent a great deal of time and much thought to help with training
mathematics teachers during his life. He also established a system for this training to be
continued. In reforming the way of training qualified teachers, Tusi had to employ new
strategies to attract candidates, obtain financial support, foresee future opportunities,
and design proper training.

86
Continuing with the Persian’s Vigilance Movement

Concerned about the nation’s freedom of education after the discouragement

incurred by the occupancy of the Mongol, Tusi dreamed of continuing what educators
and mathematicians had started before the appearance of the Mongol. Tusi trained as
many people to be mathematics teachers as he could. Knowing that a one man war was
not reasonable any more, Tusi wanted to leave his responsibilities as a teacher and
mentor on the shoulders of numbers of trained professional mathematics teachers. He
operationalized his plan in his time of residency in both Alamut and Maragheh with his
main contribution being in Maragheh.

Tusi spent a tremendous amount of time traveling between the cities to seek and
invite talented candidates to join Maragheh School to study as future mathematics
teachers. Later, “in his last years of life, one of his primary activities was to recruit future
teachers for Maragheh School from around the entire Islamic region, including
Khurasan, Mesopotamia, and Damascus” (Abdollah Tootian, personal communication,
June 22, 2011).

After the death of Hulagu (AD 1265), Tusi helped Abaqan, Hulagu’s son, to
ascend the royal throne by supporting him. Thereafter, the influence of Tusi was
instrumental in protecting learned men. During the time Hulagu’s son ruled, nearly a
hundred scientists, mathematicians, and teachers who had been trained at Maragheh
School, as disciples of Tusi, were graduated (Jafarian, 1994, translated by author).

Creating a Community of Educators

Even after the establishment of Maragheh School, it is reasonable to believe a

scholar and minister in the level of Tusi could still have felt insecure about the conditions
in which scholars and scientists lived. This was because the harsh situation of the past
was possible to recur in the future, as the country was unstable. Everything could go
suddenly wrong, and the small community of scientists and educators would be easily
affected. This can be understood as Tusi tried to make the community of scholars as
large and strong as possible while he was acting as an authority. A number of scholars

87
invited to Maragheh and number of Tusi’s students are supporting this assumption. Tusi
trained many mathematics teachers while he was in charge, and established a
connected community of educators who could stand up for the right of education in case
the next ruler was not dedicated enough. Tusi also wanted to ensure that there were
enough mathematics teachers who could travel and/or live around the region to benefit
the community. Tusi invited many candidates to come for free education in Maragheh
with the condition of returning to their original region after their graduation. He
encouraged them to stay connected via trips or messengers.

Caring about the Community of Educators

Tusi was famous for caring about his students even after their graduation.
Educators who studied and trained under Tusi’s supervision were secure in finding jobs
and supporting themselves in life. Many of these educators are known to have been
hired by schools that requested teachers from Maragheh University.

As the community was getting stronger and larger, Tusi initiated a dialogue with
Abaqan and his Ministers to consider a proper wage for educators. To reach an
agreement, Tusi developed plans for improving the economy of the cities through using
the knowledge of his students. So his request of continuous fund for educators seemed
logically and economically reasonable. It is said that the educators who enrolled in
Maragheh’s programs were paying tuition fees. Some received financial aid and housing
for the duration of their program at a place attached to the university that Tusi had
arranged to be built. “Tusi, with his encouraging personality, was a great mentor for
mathematics educators. It is known that he had planned further steps for the future of
this department before he passed away, but the details of his plan are not known”
(Abdollah Tootian, personal communication, June 22, 2011).

Tusi encouraged mathematicians and communities to open schools and to

request qualified teachers from Maragheh University. As a result, there were number of
schools working actively in Maragheh and other cities of Iran. In return, these schools
trained students who joined the University for further education in the mathematics
department. As the result of this cyclical process, the quality of the pedagogy of the

88
training courses at the University was systematically and significantly improved. Table 4
provides the names of the known active schools in Maragheh.

Table 4. Active Public Schools in Maragheh

Name of the school Established by Expertise of the Principal

Ghazi Mohyeddin Ghazi Mohyeddin Abu Hassan Judge
Mohyieh Ghazi Mohyeddin Abu Hamed Judge
Atabak N/A
Ezzieh Amir Ezziddin Abu Nasr Language and Music teacher
Sadrieh Sadruddin Abubakr Administer and wise-man
Mojahedieh N/A
Ghazi Amir Ezzuddin Abuhares then Administrator
Kamluddin Muhammad Ghazvini Judge
a Source: http://farabiauoob.mihanblog.com (Tayyar Maraghi, 2009)

Tusi reformed the education system such that its educators were reliable and
professional. He included programs specializing in mathematics education and in
introduced professional development activities.

Training Mathematics Educators as Specialists in

Mathematics Topics

Being knowledgeable about different mathematics disciplines, Tusi was able to

work on several topics in mathematics including geometry, arithmetic, trigonometry,
astronomy, optics and more. He found it diffiuclt for an ordinary person to achieve a
deep and complete understanding of all areas of mathematics, and to master application
of it as a mathematics educator. Therefore, he preferred the mathematics educators to
be trained in specific topics in order to be able to focus and become specialists. This, in
fact, happened during the time Maragheh University was growing bigger. The
administration of the University prepared course descriptions for each course and
considered instructors who were capable of delivering the courses adequately. It is

89
known that some engineering courses were prepared particularly for students who were
looking for trade and technical occupations in their future careers.

Professional Development Activities

Tusi’s several trips to different cities were productive with regard to his purpose
of professional development. “When he visited cities, he arranged for meetings with
mathematics teachers, and informed them of the newer discoveries, innovations, and
methodologies. He invited instructors to stay connected with Maragheh University”
(Abdollah Tootian, personal communication, June 22, 2011). In these sessions the
educators of the cities shared their thoughts and opinions. They also discussed the
problems involved in delivering lessons and running schools in their regions, and sought
help from Tusi. These educators also became informed of the positions available
throughout the country.

Tusi died and was buried in Samereh, a town close to Baghdad, during one of
trips to Baghdad for the purpose of professional developement.

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Chapter 9.

Tusi, Saviour or Traitor?

Tusi’s life style has caused the community of historians, critics, and perhaps
mathematicians to have different opinions about his character. Some have pointed out
that Tusi’s actions had merely been pleasing the enemy (ies) of Islamic states, and
some others strongly believe that he had been a free man. Critics of Tusi, who are
particularly religious Arabs, called Tusi a traitor because he had helped the Mongol to
attack Baghdad. Persians, particularly those who are not in favour of Arab’s domination
of Middle East in both territorial and religious matters, see Tusi as a saviour at the time
of the Arab dictatorship. It is recorded that about twenty years before the fall of Baghdad
the Mongols had launched small attacks on Baghdad and its neighbouring cities. This
demonstrates that Tusi could not have played a major role in instigating the invaders. At
least three known historians, Ibn Abi al-Hadid, Ibn al-Fuwati, and Ibn al-Kazeruni, who
lived in the same century as Tusi, have stated that the Mongols had attacked Baghdad
long before the eventual fall of Baghdad.

Saved Muslims from Further Execution

Tusi knew that the Mongol would continue their legacy of murder until they
fulfilled their thirst for blood. He also had experienced that no army or physical obstacle
could stop them. Therefore, holding on a middle ground where it was possible to deal
with them and to save lives was a smart idea.

The Mongol, with their rigorous and continuous charges had proved that the
Persians’ sword and military training was no match with their courage and desire for
victory. Rough fighting and cruelness was in their blood and nothing could stop them on
their journey of destruction, rape, and theft. There had been enough death among

91
Persian families, and Tusi decided to stop it at any price, even a tactical retreat. That is
why when Hulagu was behind the gate of Alamut, Tusi spent about a year in back and
forth negotiations between the two armies of the Mongol and Ismaili to ensure the Ismaili
leader surrendered peacefully without casualties from the Persian Ismaili citizens of
Alamut. Tusi helped the Mongol to achieve their goal more quickly and with fewer
casualties. He made Hulagu and his army satisfied with their siege of Alamut, and he
turned the Mongol rush to conquer the Ismailies into a diplomatic victory. Since they had
begun their conquest of Persia, this was the first war in which the Mongols had long
waited to achieve victory and accomplished it without massacre. Consequently, a vast
majority of Ismaili left Alamut Fortress unharmed, and safely returned to their cities to
resume a regular life after years of quarantine in the mountains. In fact, this was a
victory for Persians, in comparison with the losses they had experienced before, as the
result of fighting with the Mongol.

Tusi tried to employ the same tactic for Baghdad to ensure the safety of its
citizens, both Arab and non-Arab. Tusi, as a true Muslim, was trained that a Muslim’s
first responsibility is to keep himself safe and sound, educated and spiritual, to benefit
his family and Islamic society for his life-time. He had nothing against Arab citizens who
were about to lose their lives because of the aggressiveness of their government. From
this point of view Arabs and Persians were the same for Tusi. He also was against
extreme and uncontrolled acts during which most decisions are made upon madness
and revenge. He managed to stop Hulagu behind Baghdad’s gates and waited for
negotiations between the two armies. His plan could have been to achieve a middle
ground as it happened in Alamut. Perhaps the plan was the security of Baghdad as a
whole, and the safety of its assets in return for the retreat of Abbasid by stepping down
from power. Unfortunately, the egotism of the last Abbasid ruler and his ministers
caused the negotiations to go nowhere. They clearly cared less about their people than
about their authority. When Hulagu lost his patience, he ordered the attack. As a result,
numbers of Arabs in Baghdad lost their lives. It seems that some Arabs have difficulty
believing that with or without Tusi, Hulagu would have attacked Baghdad and would
have destroyed the roots of Abbasid in there. It is not fair to overlook Tusi’s effort to end
the terror with fewer casualties behind the closed gates of Baghdad.

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In both incidents, Alamut and Baghdad, scholars were among the most
vulnerable groups of citizens who would be harmed by Mongol. Tusi had tried his best to
save the life of as many scholars as he could. His negotiations regarding the lives of the
scholars, with both parties of the war, were an ongoing process during both incidents
and are repeatedly recorded in history.

Tusi Saved Non-Muslims of Persia

The conditions under which non-Muslim Persians lived were devastating during
the rule of the Arabs. For Persians, facing their newly forced religion was difficult. They
had a strong background in their previous religion, Zoroastrian44. They were aware of a
holy religion, and were educated, for centuries, by its heavenly messages of its prophet
and its book. Although in the last years of the leadership of Zoroastrian authorities the
people of Persia were experiencing insecurity and injustice from their religious leaders,
Persians did not walk blindly into Islam’s invitation. Many of them compared the two
religions, and accepted Islam into their life as it was promised to provide them with a
better life. But many never changed their faith. This portion of Persians, which in that
time was not a small portion, but out-numbered all but new Muslims, stayed
Zoroastrians, and suffered greately for holding on to their faith. Compared with the
Arabs, the Mongols had almost nothing to do with religions, and simply allowed anyone
to practice any religion. This, either a political promise or a religious belief by the
Mongol, was pleasing for many minorities of Persia. Tusi, by helping remove Arab
dominancy, helped the minorities, particularly Zoroastrians, to return to their normal life,
and to practice their religion freely. The lives of Christian and Jewish Persians also

44
Zorostrianism, or Mazdaism, is dated as far back as 1200 BCE. A priest named Zarathustra
or Zoroaster, as the Greeks called him, founded the religion. He was born in Iran at the time
when the Stone Age was gradually moving into the Bronze Age. The Iranians then, believed
in a polytheistic religion. Zoroaster convinced and converted them to monotheism.
(Neil Payne, http://EzineArticles.com/1017450)

93
changed to a more secure and respected existence after the dominancy of the Arabs
faded. Persia, again, became a true country for minorities and stayed in this condition for
centuries.

Reinforcing True Islamic Ideology during Mongols’ Rule

When Mongols attacked Persia, Tusi saw both Islam and education in jeopardy.
However, he noticed that the enemy was fragile when it came to religion and science.
The Mongols were a crowd of nomadic, simple people who had been in wars, away from
their habitat and family, for several years and had lost their connection with their origins.
Inviting them to a true Islam was not only possible but also useful for their settlement in
Persia. Tusi decided to introduce them to the Islam that Persians were living with. Facing
or practicing the exclusive Islam that in that time was practiced under the rule of
Baghdad, as the centre of Islamic government, would make the Mongols feel resentful of
Islam and the Islamic states. Islam was dictated by Baghdad’s regime during their rule.
In fact, by turning many Mongols to Shia Islam, the kingdom of Sunni Islam became
much less attractive in Persia, and centuries later in modern Iran. The majority of Mongol
soldiers and administrators accepted Shia Islam after being exposed to its divine
messages. The Islamic nation of Iran is partially indebted to Tusi for this. From this point
of view, Arab Muslims also should be thankful of Tusi as he brought a number of new
Muslims to their religion.

Tusi introduced the Islam that he had practiced as a well-educated philosopher.

Tusi was clearly against those who practiced Islam dogmatically for the sake of Islam
versus practicing for the sake of Muslims. He practiced his religion as a way of living
better. According to the philosophical ideas of Tusi, Islam is in the service of its followers
not its followers in the service of Islam. Apparently, understanding Tusi’s deep beliefs on
the definition of Islam has been a big disagreement for extremist Arabs, and that is why
they have blamed Tusi for not helping them. The questions are: shouldn’t Arabs be
thankful that Tusi had brought numbers of barbarian Mongols into their faith? Isn’t this
the responsibility of a Muslim, to introduce Islam to non-Muslims in the best possible
way? Wasn’t this the excuse by which Arabs encouraged their soldiers to attack other

94
nations such as Persians, Egyptians etc? The answer to all above questions from the
point of view of trusted historians and trusting Muslims is “yes.”

Freedom from the Exploitation of Arabs

Tusi was a saviour for Persians. Tusi had found the moment had arrived, for
once and for all, to get rid of the old enemy who was stealing everything, including the
knowledge, from the nation of Persia. Overcoming the power of the Arabs had become a
dream for Persians, and the Mongols were the only force that could help to retrieve
some of the Persian belongings. Some writers have shut their eyes to the reality, and
ridiculously acted defensive towards the liberated, cognisant nature of Tusi in hoping for
the freedom of the nation. For instance, Michot (2009) cited that Ibn Taymiyyah (1263–
1328 CE), the Arab fundamentalist, who lived at the time of Tusi, wondered,: “Al-Tusi
and his like, were they selling well among the associationist Tatars45 with anything else
than astrologers’ lies and tricksters’ artifices that are all contrary to Reason and the
Religion?” (p. 10). This graduate of one of the most extremist schools of all time who “is
known for his devotion to Jihad as ... the best form of voluntary service man can devote
to God” (Rana, Z. J. & Rana, A. J, 2012) blamed Tusi for the help he provided to Hulagu
when the Mongols attacked the most culpable Abbasid ruler. Abbasid had turned both
Arabic and Persian states into religious mafias of dictatorship and controversy. Ibn
Taymiyyah had ignored the anarchy that Arabs had brought to the nations due lack of
respect and governing skills of the later Abbasid rulers. The consequences were
devastating for the nations that were brought to Islam.
The fact that the Mongol ruler was born from a Christian mother had nothing to
do with Tusi’s decision of helping Hulagu to attack Baghdad. Any help from any group to
finish Arabs’ imperialism was appreciated and accepted by the Persians as there existed
nothing worse than the Arabs’ exploitation of Persia prior to Tusi’s time. Even the
conquest of Persia by Alexander II for many Anti-Arab Iranian historians was not as

45
A Mongol tribe.

95
harmful as the Arabs’ exclusiveness and racism agaist Persians. Considering all factors
involved in the decision Tusi made to help Hulagu, a Persian would see Tusi’s action as
a heroic move that is usually expected from a military general, not a mathematician. Tusi
led the country and nation toward a more peaceful period of life.

New Era of Life for Persians

Tusi was a saviour for both Persians and Mongol authorities and soldiers. After
the Abbasid were defeated, Persians started feeling calm and restful. It had been years
of stress while the Mongol were expanding their territory. The Mongols, too, felt satisfied
by the invasion of Baghdad. They began settling down and governing the country by
installing Persians in almost all critical positions. Not only the public benefited from
Tusi’s input and encouragement towards the finishing of the Abbasid by the Mongols,
but Mongol administrators also modernized their life style after the Abbasid’s influence
decreased and Persians started running the country. For example, according to Jafarian
(1994) “A comparison of the two periods of Hulagu's life reveals the moderation brought
about in him under the influence of the likes of the Khwajah [Tusi]” (translated by author,
p. 9). Hulagu, who once was an un-educated dictator, wrote the following poem after
years of companionship with Tusi:

Because of his just rule, fire does not burn silk,

The deer, too, suckles the lioness's milk
The people are at peace due to his justice,
And all the tyrants are wretched and weak.

Mongol soldiers got married and started a real life in Persia. Many Mongol
administrators attended school for the first time, in Persian schools. People felt secure
as their new government had a structure of both knowledge and power so they could live
without worrying about enemies for long time.

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New Era of Life for Scholars

As discussed in Chapter 8, Tusi established an education centre where numbers

of scholars, mathematicians, and engineers worked to benefit society, and to improve
the education level of the public. What Tusi remembered from his life was the distraction
of mathematicians due to the lack of governance of the Abbasid and the conquering by
the Mongols. The communication between scholars was lost and scientific activities
were put on hold. Tusi, by helping Hulagu to end the Abbasid rule, re-started the similar
activities which used to occur in Baghdad’s “House of Wisdom” in Maragheh just a year
after the fall of Baghdad. In Tusi’s plan, scholars found a new building and facility at
which to work, a fresh start to target scientific projects, and a team of dedicated
members whose approach toward research was not religious. Many of the scholars
joining Maragheh University were Arabs whose scholarly life in Baghdad was no longer
secure. Tusi was a hero and a new leader for them.

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Chapter 10.

Conclusion

Nasiruddin, or Muhammad Abu Jafar, known as Tusi, was a “renowned Persian,

mathematician, astronomer, philosopher and theologian.” Tusi, in his Sayr wa suluk tells
us “that he was born in a family who followed ‘the excoteric aspects of the shari’at’ (the
way of life) and whose profession was ‘to promulgate the excoteric sciences’”
(Badakhchani, 1999). My research revealed that Tusi is acknowledged throughout the
Islamic world, and is titled ‘Great Wisdom.’ “His interest ranged widely as revealed by a
prolific literary output which includes studies of algebra, mineralogy, philosophy, as well
as several volumes of poetry” (Ballay, p. 1). However, it is his educational achievements
in the field of mathematics that are revered in this thesis.

Tusi as a Mathematician

Tusi emerged as a first rank mathematician in the last century of the “Golden
Age.” His mathematics skills allowed him to write several mathematics books of the
highest scientific grade of his time. His books, words, and strategies in writing
mathematics books become a model for his successors. In general, the power of the
book in Islamic society brought with it whole array of intellectual needs and demands
that could not help but spill out in many directions. Most scholars concur it was the
Muslim influence on Europe, through their seminaries, which brought about the
Renaissance (Wansbrough, 1963). According to Pak (2010) “The character of Tusi as a
universal scientist is a key component to the continuation of the improvement of the
foundation of science in the history of world’s science. In other word, this is a part of the
share of the Iranian scientists to the world’s science” (translated by author, p.10).

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In over seventeen years of his living in Alamut, Tusi wrote several mathematics
books and treatises. He also wrote tahrirs on the works of his predecessors. Over one
hundred sixty items of these types of works in mathematics and other disciplines are
identified as the works of Tusi. He identified some flaws in the work of former
mathematicians, partially technical flaws in the original works, and partially problems
with translations from other languages to Arabic. He removed the problems, and
reviewed his works frequently for further corrections. Tusi found the theme of the books
of former mathematicians varied according to the whim of the authors or based on the
authors’ background knowledge. Therefore, he gave the books of the same discipline of
mathematics a consistent theme and terminology to help readers, including teachers and
students, with understanding the contents. He also filled the gaps between the content of
written materials, by writing treatises, books, and tahrirs whenever he felt it was needed.
Tusi offered examples, extra figures, and explanations for complicated contents. He
provided a direction to future authors of mathematics books, and they continued writing
topics to fulfill the discussions that were suggested by him. Tusi’s materials and books
became the standard texts and even textbooks in different mathematics disciplines for
several centuries (Ragep, 1993). Tusi also used these books to run Maragheh
University, one of the biggest schools of Islamic Era. The schools connected and
inspired by Maragheh University also used Tusi’s books when applicable.

During his journey, one can see that Tusi revisited some of his works to make
them better and more efficient, as a true scientist would do. Tusi wrote a series of
mathematics books created from work of known mathematicians, and put it in an order
that an interested candidate could follow to complete an education degree in
mathematics. Consequently, teachers in the Islamic states followed a defined, practiced
pathway for teaching mathematics of different grades. “Several schools in Tunisia and
Spain used this pathway for two centuries after Tusi” (Abdollah Tootian, personal
communication, December 1, 2012).

In the process of making a series of astronomy books, Tusi encountered a bigger

challenge. Astronomy was an important and interesting topic for the mathematics
community around the world, but by that time a turning point on astronomy researches
and books was reached. Tusi studied the Small Collection of Astronomy, a collection of
books on astronomy that once was compiled by Greek Era mathematicians. He also

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studied Ptolemy’s Almagest and rejected some of the works and some ideas of Ptolemy,
including his astronomical table and figurations. Tusi, rejecting Ptolemy’s mathematical
approach toward astronomical calculations, decided to re-write the entire books of Small
Collection of Astronomy and to add Euclid’s Elements and Ptolemy’s Almagest,
respectively, to the beginning and the end of it. He wrote tahrir on all books of the
collection written by former mathematicians, and compiled a new collection that is
famous as Mutiwassitat (medium) or Great Collection of Astronomy in the East. “Tusi
used arithmetic and trigonometric calculations to solve astronomic problems and to
calculate the movement of planets” (Nasr, 1987). Pak (2010) shares a statement from
Mosaheb46 that “Tusi made a classic practical mathematics of astronomy by writing
Mutiwassitat” (translated by author, p. 13). In fact, Mutiwassitat is a bridge between the
two great books of Euclid and Ptolemy.

Tusi "himself in the introduction of his tahrir of Manaleous’ Sphere that is

famous as Akar says he wanted to collect books known as Mutiwassitat,
‘or books prepared to be situated between Euclid’s Osul and Ptolemy’s
Almagest in mathematics education,’ but doesn’t mention the number of
books included in the collection.”
(Massoumi, 1996, translated by author)

Tusi’s situation as the head of the Maragheh School allowed his tahrirs to be
accepted more easily than other translations and tahrirs of Euclid’s Elements. Later,
when other tahrirs including Mutiwassitat were added to Tusi’s work, the education
system was introduced to a unique set of systematic books with similar approaches and
mathematical terminology. This also increased the popularity of Tusi’s tahrir on
Elements. In some instances, Tusi’s texts fully supplanted the originals, and as a result,

46
Gholam-Hossein Mosahab was an Iranian mathematician who is said to be the father of the
modern mathematics in Iran. He is also famous in non-mathematical society as the author of
The Persian Encyclopedia, a Persian encyclopedia published in Iran. He also wrote the first
book in mathematical analysis in Persian. He is the founder of the Institute of Mathematical
Research (IMR) which is still known as one of the most important Iranian mathematical
centers. The Institute of Mathematical Research started its work in October 1965 under the
direction of Mosahab, as a semi-independent institute affiliated to Tarbiat Moaalem
University, which is a teacher training university. (Author)

100
it became harder and harder to locate the original counterparts. One could easily find
many more manuscript copies of Tusi’s Tahrir al-majisṭi, for example, than copies of
either of the original Arabic translations of the Almagest.

When, towards the end of the sixteenth century, the printing of the Arabic
version of Euclid’s Elements was undertaken by the Oriental Medici Press
in Florence, the decision was taken not to go back to the sixteen-century
Arabic translations of Euclid, although at least two of them were extant,
but to opt for a hybrid text of a much later date that embodied Tusi’s tahrir
instead. (Encyclaepeoda Iranica, 2011)

According to Nasr (1987) the model that Tusi presented for the movement of the
universe was exactly the model that Copernicus presented for the Moon (p.104).
Documents presented by several astronomers reveal that astronomers of the
Renaissance were engaged in the same astronomical activities that the astronomers of
the Maragheh Observatory were working on. Being involved on the same project, and
using the same set of textual and mathematical equipment, it should be no surprise that
Nicolaus Copernicus gained insight into the mathematical calculations of astronomy
concerning the motions of Earth and other planets from the work of the astronomers at
Maragheh Observatory, including that of Tusi.

As a mathematician, I learned that mathematics is valuable when it can be used

practically to solve problems existing in society at the time or in the future. This was not
a new understanding for me, as I have been trained as an engineer and have benefitted
from applications of mathematics on a daily basis at work. However, the results of this
research revealed to me that to approach problems effectively one should develop
sufficient knowledge of different sciences. This is how Tusi started his scholarly life and
dedicated much of that to continuously improving his scientific and engineering skills.
Tusi was a skillful mathematician, and continued improving his skills while he was
involved in on-going projects. I learned that I should continue improving my mathematics
skills in order to offer something useful to mathematics community. I learnt that
dedication and preciseness are two of the important qualities a mathematician needs to
generate adequate mathematics books. I am now more determined to continue
improving my skills while I am engaged at work, life, and educational projects. Tusi’s life
also reminded me of the importance of teamwork and networking in writing mathematics

101
books. Mathematicians who would like to write books would benefit from sharing ideas,
strategies, and tactics of mathematics. They would also benefit from sharing writing
styles in mathematics books. Receiving feedback from other mathematicians is also a
gift for the book writers. Therefore, networking is a key to write proper mathematics
books. Based on this research, Tusi was a strong communicator, and he systematically
created a network since he was a young scientist. He achieved having a team of
mathematician in Maragheh to work on astronomy. I feel that I am now much more
prepared to participate in projects on which teams of mathematicians and scientists work
together.

Tusi as an Educator

In Tusi’s lifetime the social aspects of mathematics education became more

crucial, and Tusi was not afraid to implement social characteristics into his teaching and
training career. His scholarly life and achievements were influential in the reform of
mathematics education of the Islamic Era before and after his death. He noticed that the
nation was in jeopardy of losing the connection to mathematics education; so he, as an
education leader, reformed the mathematics education of the region, and built an
efficient system in which the following were parts of its known outcomes:

1. Saving mathematics books and treatises from being destroyed by

collecting them in Maragheh University.
2. Saving mathematicians from the hardships of the critical condition of
the region by inviting them to Maragheh Observatory.
2. Providing more opportunities for the public to study mathematics at
Maragheh University and related schools.
3. Training mathematics teachers at Maragheh University.

Qualities by which Tusi reached his goals are discussed as follows:

Leadership Qualities
Tusi accepted all kinds of challenges in order to achieve his goals in establishing
an adequate educational institute. Tusi’s plan for running an institue was a necessity for
Persia at the time of distraction due to the Mongols’ attack. He saved the results of the

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years of commitment of scholars in other places, such as “House of Wisdom” of
Baghdad from destruction. Tusi, a mathematician, acted as a wise man for Hulagu, and
lead and convinced him to save numbers of books to be tansported to a safer place.
This act of Tusi demonstrates that an educational leader may need to get involved in
politics in some extent to achieve some educational tasks. This matter might have been
crucial centuries ago, but might still be a facot in some extent in our time.

Maragheh School, also known as Maragheh University, was the third greatest of
all institutions in the Middle East after Gundishapur University and Baghdad’s House of
Wisdom, with one big difference. Tusi had created a great opportunity for educating the
public and training mathematics teachers. This had never happened in Middle East or
during the Islamic Era (Abdollah Tootian, personal communication, December 1, 2012).
Students of the Maragheh School received financial aid and sometimes housing. Tusi
trained specialized mathematics instructors in different disciplines of mathematics where
the applications of mathematics were targeted. Mathematics for trade, calendar
calculations, money exchange, scale, weight, and construction were examples of
elementary to high school courses (Abdollah Tootian, personal communication,
December 1, 2012). More complicated topics were considered for university level
educations. Other Islamic regions such as Egypt, Tunisia, and Spain followed the
Maragheh School’s method of teaching to achieve the benefits of systematic
mathematics education. Graduated students from Maragheh University were offered
jobs in different schools throughout the Islamic states. They were respected and fairly
paid. For the first time, teaching mathematics to the public had become a secure career
and people were encouraged to register their children for the available courses
(Abdollah Tootian, personal communication, December 1, 2012). As an educator, I learnt
from Tusi that caring about the mathematics community and members of it is an
important factor for being a successful leader. Tusi’s scholarly life also demonstrated
that he had a flexible personality. He was able to work with different members of his
team in Maragheh - this considering the fact that many different ideas might have been
involved. This quality, to me, is the crucial differentiating factor between inclusive
leadership and dominant leadership in mathematics education.

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Literacy in Mathematics
Tusi’s knowledge of Arabic, Greek, Turkish, and Pahlavi helped him to combine
the words and phrases of the developed language of Arabic into his Middle Persian
writings. Middle Persian written language was not sufficient for explanations and
scientific purposes prior to Tusi. It was a rigid, less flexible language where writers had
very limited ability to offer explanatory sentences. This was one of the reasons many
scholars had decided to write in Arabic as they had found this a much stronger
language. Tusi used Arabic vocabulary in Middle Persian grammar. He wrote Zij in Farsi
using lots of Arabic vocabularies. Combining explanatory phrases, statements, and
vocabularies of Arabic in writing scientific books in Farsi was a unique decision and
evolvement offered and applied by an educational leader who cared about the quality of
work without feeling restrictions on the language. Although many Persians and current
Iranians are against existence of Arabic vocabularies in Farsi language but in fact,
Arabic has improved the quality of Farsi as a language. The procedure of introducing
Arabic words to Farsi is a unique topic for future research.

I also recognized what it takes for a curriculum to be generated. Walking through

the pathway Tusi took to combine mathematics books with a steady terminology was the
first step in making mathematics textbooks, and perhaps using those books for
generating mathematics curriculums. This is likely different now, but it is interesting to
see what it took for a mathematician or a team of mathematicians to establish a
procedure for generating a curriculum. This thesis showed me the obstacles, challenges,
frustrations during the procedure, and the feelings of success.

Inclusiveness and Application Purposes

Tusi wanted to enrich the life style of the society by benefitting from sciences and
applications of them. His action supports that he believed in the inclusiveness of the
nation when it came to the outcomes of education. The result of this research also
proved that he was willing to share his findings with the community of scientists. As a
leader, he found himself responsible for documenting and sharing the findings of the
team of the Maragheh Observatory. So, he spent a great deal of time to write books
such as Zig to record the outcomes of the observation at Maragheh. Less than a century
after the establishment of Maragheh Observatory, copies were constructed in

104
Samarkand (Current Uzbekistan), in Istanbul (Turkey), in Fas (Morocco), in Delhi,
Geepur, and Ageen (India), and in some Iranian states such as Tabriz and Fars. As an
educator, I feel that I am responsible to record the information and knowledge that I
collect or earn by research, participation in professional development activities,
workshops, projects etc. I also feel responsible for sharing those with my colleagues or
the mathematics community as a whole.

Tusi’s engineering approaches toward mathematics education and applications

of it became a model used for centuries in the classes of Islamic and European
countries. Accomplishments of Tusi’s “students in Maragheh School prepared the base
of the modern astronomy of Europe in the 16th century. His students, Ali-Ibn-Omar
Katebi, Qotbeddin Shirazi, and Kamaleddin Shirazi for the first time brought the
possibility of the movement of Earth” (Pak, 2010, translated by author).

Saving the Life of Mathematicians and Mathematics Teachers

Tusi’s caring for the scholarly life of mathematicians is not limited to physically
rescuing them from being hurt by Arab regime, Ismaili assassins, or Mongols. It is true
that he invited many scholars to Maragheh and helped them to establish an adequate
career in a safe and respectful place and environment. But the more important aspect of
the life of mathematicians that Tusi redeemed is teaching and practicing on the
fundamentals of education. Tusi saved mathematicians scholarly life by showing them
the reason and responsibilities of being a mathematician.

My research clearly and strongly emphasized a lesson that I had learned during
my teaching program, which now is one of my fundamental beliefs on teaching. As a
teacher, I believe that teachers teach who they are by the way they communicate the
content to the students. The subjects teachers deliver to classes are excuses to
communicate life and life skills to the students. I believe teachers are better off to live as
they expect students to live. Tusi lived according to his beliefs. The purpose of his
contribution to mathematics education was for the sake of mathematics and for
humanity. In fact, he used mathematics to communicate a more organized and effective
life style to his people. This was the way he delivered his lessons to his students, and
the way he lived with them at Maragheh. I learnt that I should keep in mind that I am a

105
role model for my students facing mathematics problems. Since the beginning this
thesis, I have put myself, at the same time as my students, in the positive frustration of
solving problems in the class to teach them how to cope with problems, how to persist in
solving them, and how to celebrate it when we solve problems. This has turned my
honor students into a squad of learners who appreciate, enjoy, and celebrate learning
mathematics. What is certain in the future of our system is that proper education is a
must for everybody. What perhaps will be changed and might be completely
revolutionized are the schooling system, subject, and topics.

Tusi as a Redeemer

Tusi was a renaissance man for his country. He dreamed of making a difference
in the lives of people when new direction and hope for living a better life was most
wanted and needed. He loved his country and his religion, and he was aware of the
inequalities existed in Persia, before and after Islam. In fulfilling his destiny, Tusi faced
several obstacles, but managed to survive to make a difference in the lives of Persians
who had been under the pressure of regimes and rulers including Greeks, Arabs, Turks,
and Mongols. Tusi had suffered from sanction, quarantine, and war, and thus felt and
valued the freedom that education offers people.

Education for All

Tusi had a range of knowledge of different disciplines. He was a polymath,
biologist, chemist, philosopher, physician, physicist, theologian, and a prolific writer. He
employed this range of knowledge to help Persians with obstacles he had experienced
during his life. This is very different from those scientists who either misused their
knowledge or used it for their financial purposes. Tusi dedicated his life to educate
people of any background and any life style. While he was in Alamut, he instructed
mathematics and wrote different books under the rule of Ismailies, and when he was a
minister of the Mongols he trained students and helped improving the capital of the
region. Not only did he demonstrate an inclusive approach to the education of residents
of Persia in a multicultural atmosphere where Persians, Arabs, and Mongols where living

106
together, but he also did his best to hold off the values that the majority of Persian
residents valued.

The companionship and association of Hulagu and his son with Tusi and other
scholars changed their lifestyle and morality. Many Mongol soldiers became new citizens
of Persia and started a peaceful life. The Mongols became less dangerous as they took
up the domesticated customs of scholars they had ruled (Frazier, 2005). The benefits of
the Mongols’ changes in morality and manner, in particular the educational
developments arising from them, could be the topic of future research. This taught me
the fact that we Canadians have the same situation in some extent with those of Tusi’s
time, and we should design a mathematics education by which majorities and minorities
of our society equally take advantage of it, both in the present and in the future.

Academic Education Separated from Religious Education

Another advantage that Maragheh University had over similar schools was its
environment. Students of all religions and beliefs studied in a secure atmosphere where
science was the only target, and differences in religious ideology had nothing to do with
the success of students. Although Tusi was from a religious family, his actions and
decisions show he was not in favour of schools where religious training and academic
courses were combined. He didn’t allow clerics to join schools and influence the
academic environment with their historical beliefs while students were engaged with
scientific matters.

Further Outcomes

My conclusion of this thesis is prepared from my own point of view, as an

engineer trained in Iran, and a teacher trained in Canada. I planned to study and discuss
only those aspects of the life of Tusi that had benefited mathematics education. After all,
I had limitations of different types when I was collecting the data. Although I traveled to
Iran to have access to Farsi resources, I am not sure if I found all of them during the time
I spent in Iran. I spent days in The National Library of Iran, visited universities and their
libraries, and purchased books from Iran’s market. But I feel that there is more work to
do in terms of the collection of data. Tusi is a well-round scientist and scholar, and is

107
popular in neighbouring countries, including former Russia, Turkey, and Syria. Many
research projects are conducted about Tusi and his contributions to mathematics in
these countries, but most of them are in languages other than Farsi and English. Also,
the majority of the articles and projects on Tusi, in Iran and other neighbouring countries,
focus on his philosophical opinions, astronomy, and pure mathematics, while I was
looking for his contributions to the mathematics education. Consequently, my research
parameters were restricted to Tusi’s achievements in the context of mathematics
education, and only the research, books, and articles that were written either in Farsi or
in English. If I decide to perform more research of this type in the future, I would team up
with a partner who knows Arabic. Some historic Arabic books and Tusi’s own books
written in Arabic are better studied in Arabic rather than the translations in any other
language. This provides the researchers with a deeper understanding of Tusi opinions
and his contributions to mathematics. A Russian-speaking partner, also, would be
effective in collecting data when it comes to Tusi’s scientific works because I noticed that
there are several books and dissertations available in Russian about Tuis and his
scientific achivements. With respect to getting to know Tusi and his ideas about living as
a Persian and a philosopher, a Persian candidate would be of greatest benefit to the
project.

Time, which was not an issue at the beginning of my project, became an issue as
I dug deeper into the life of Tusi. His political life was so entwined with his scholarly life
that one should spend a longer time getting to know him before coming to a perfect
understanding of how he managed to achieve his goals. The more I studied Tusi, the
more I understood that my study would be too broad if I wished to cover all aspects of
his life. Tusi had lived as a political icon and mathematics education has its roots in all
aspects of his life. In several intervals of his life, Tusi had committed tremendous
amounts of time developing or improving components of mathematics education while
concurrently acting as a wise man, a prisoner, or the administrator of a big project and
university.

For further studies on the life of Tusi and his achievements, a review of Tusi’s
books in detail with respect to terminology would be warranted. Translating his works
from Arabic to other languages might be helpful for seeing the differences he made in
writing style in comparison with the former mathematicians. An effective study would

108
search for the translations and writings that Tusi’s students offered. More generally, the
reform that Tusi offered in the translation and writing of mathematics books through his
tahrirs and written books could be studied in detail. The history of schooling in Persia
and in particular Maragheh, during Tusi’s life and after it, would also be an interesting
topic of study. There have been some recent studies about the latter, but there is room
to develop a deeper understanding of the infrastructure of the Maragheh Observatory
and School.

109
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Appendices

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Appendix A.

Resistance Movements against Arab Rulers

Many of members of these activities were second and third generation Arabs whose families had
migrated to the Persia and became accustomed to their citizenship and to the rich culture of
Persians. Table 5 summarizes the name, approximate time, and the region of the most important
and historically known movements against the dictatorship of Abbasid during the first century of
their rule. All of these movements were highly organized by Persian activists who were basically
against Arabs’ exploitation of Persia, even against exported Islam as a religion.

Table 5. Movements Against Abbasid in the First Century of Their Rule

Date AD Movement Name Region and The Reason of Movement

754-758 Sunbath (Sinbad) He was a Persian cleric from a small village called Ahan near
Neishapur, Greater Khurasan, who incited an uprising against
Abbasids for the vengeance of the assassination of Abu Muslim

762 Ravandian In Khurasan. For vengeance of the assassination of Abu Muslim

771 Ostazsis In Harat, east of Khurasan. For religious reasons against giving free
rein to Arab Muslims
780 Moghanne Hashem, known as Moghanne, was born in Merve, in Greater
Khurasan. His movement against Abbasid and in vengeance of the
assassination of Abu Muslim was known as In-Whites
783 Mohammareh Abdolghahhar the chief of Mohammareh was born in greater
Khurasan. His movement against Abbasid, in vengeance of the
assassination of Abu Muslim was known as In-Reds
795-838 Babak Khurramdin Babak was born in north of current Iran. His movement was the most
extreme anti-Arab movement against Abbasid.
839 Maziar
47
Maziar was born in Tabarestan, in north of current Iran. He followed
Babak’s ideas and movement.
* Source: Bagher al-Uloom Research Centre. (www.pajoohe.com)

47
Said Nafisi, Iranian historian, in his “Babak Khorramdin Delawar-e-Azarbaijan” (Babak
Khorramdin, the braveheart of Azarbaijan), brings the actual quote from Maziyar: “I (Maziyar),
Afshin Kheydar son of Kavus, and Babak had made an oath and allegiance that we re-take
the government back from the Arabs and transfer the government and the country back to the
family of Kasraviyan (Sassanids)" (Nafisi, 1995)

117
These movements were not successful for long time as they did not have the support of Arab
residents of Persia. More organized movements in which Arab residents of Persia were involved,
better survived against the central government of Baghdad. Table 6 summarizes the date, name,
capital and the region of the historically known Persian dynasties separated from Abbasid during
the five centuries of the rule of Abbasid.

Table 6. Persian Dynasties Separated from Abbasid during the Five

Centuries of the Rule of Abbasid

Date (AD) Dynasty Capital Region of Dynasty

Name City(ies)
822-881 Tahirid Neishapur Khurasan and Sistan from current Iran. Mesopotamia from
current Iraq. First independent Persian regime with Arabic
background.
866-903 Saffarid Zarang Central of current Iran, Afghanistan, Tajikistan, Pakistan.
The first independent regime that didn’t speak Arabic.
874-1004 Samanid Balkh and Bokhara Khurasan, Sistan, and Kerman from current Iran, and
Kharazm, Hirkan, Makran in middle of Asia. They
established Farsi (Dari) font, but it was amalgamated with
Arabic.
1038 Ziarian Gonbad-e- Kavus Tabarestan, Deilam, and Roodbar all north of current Iran.
934-1055 Buyid Shiraz Central and north (Deylam, Gilan) and west of current Iran,
Mesopotamia in current Iraq. Spoke both Arabic and Farsi
but embraced Farsi and poetry.
975-1187 Ghaznavid Ghaznin and Lahur East of current Iran, Afghanistan, Pakistan, western India.
(Turks of Spoke Dari and Arabic
Khurasan)
1038-1194 Seljuk Neishapur, Rey, Current Iran, Samarqand of Tajikistan, Iraq , Georgia,
(Turks of and Esfahan Armenia, Turkey, Syria
Kharazm)
1077-1231 Kharazmian Kharazm Kharazm of Tajikistan, Khurasan of Iran, and central Asia
a Source: http://www.farsinet.com/iran/persian_dynasties.html

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Appendix B.

Factors Affecting the Fall of Baghdad by Mongol

Some of the reasons which caused the fall of Baghdad rather quickly are as follows:
• Arab troops had been neglected by their ruler and were not mentally prepared
for a hard battle with Mongol. Mongol’s earlier invasions had been reported
and recorded highly demolishing and frightening, and Arab soldiers were
afraid of Mongol.
• Centuries-old rift between the Sunni and Shi’a Muslims had weakened the
Arab army. There was a separation between the lines of the army, included
high-ranked generals.
• Non-Muslims who lived under the rule of Abbasid were angry with Abbasid.
Non-Muslim residents of Baghdad had experienced discriminations by Arab
authorities. The business opportunities were not equally distributed between
the residents.
• Mongol had the support of non-Muslims, especially Christian community of
Baghdad. Many Christians, who used to live in the region, saw the Mongol as
saviors.

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