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The Millet System Under the Ottomans: "In keeping with Islamic law, non-Muslims were allowed to practice their religion freely, but the Ottomans also went a step further and allowed Christians and Jews within the empire to form semi-autonomous communities. In what they called the millet system, non-Muslims were allowed to elect their own leaders to represent them in the Ottoman government. These leaders served as intermediaries between the Ottoman sultans and the various faith communities within the empire. Eventually, dozens of millets were formed to represent the numerous Christian churches present in the Ottoman realm. For an empire that had a non-Muslim majority, including and integrating that population was of the utmost importance." Lost Islamic History pg 159

"In spite of occasional contacts, Hindu culture, and even more so the Chinese culture, remained exotic, while the Arabic culture was inextricably mixed with the Latin one. When we try to explain our own culture we may leave out almost completely Hindu and Chinese developments, but we cannot leave out the Arabic ones without spoiling the whole story and making it unintelligible. The Arabic story helps us to understand our own because it is an intrinsic part of it." - George Sarton,A Guide to the History of Science, 27-30;

"The Arab intervention literally saved Greek knowledge from being destroyed, added to that knowledge, and handed it on a silver platter to Western Christendom." - Eugene Myers,Arabic Thought and the Western World,,67

"He also wrote a 7-volume medical encyclopedia, Kitab al-Kulliyat fil-Tibb (hence the Latin name Colliget, a corruption of the word "kulliyat," meaning "generalities"), used at European universities until the 18th century." OIT. (n.d.). Journal of Islamic Thought and Civilization. doi.org/10.32350/jitc

When the Banu Israel were sent to with Musa (Alayhissalam) to fight the Banu Amaliqa, they refused. This is because they were still newly out of slavery and still had the slavery mindset. It took them forty years of struggling as free men to bring the courage and manpower to face and defeat the Banu Amaliqa. - As understood from Dr Israr Ahmed lecture

"Europe as well as the Muslim East felt the impact of Al-Ghazali's teaching. Echoes of his voice are heard in the reflections of Blaise Pascal, and his work was paralleled by Thomas" - Jurji, Collier's Encyclopedia, 1979, 13:312-13

"Avicenna (Ibn Sina) and Averroes (Ibn Rushd) were lights from the East for the Schoolmen, who cited them next to the Greeks in authority." Will Durant,The Story of Civilization: The Age of Faith,Vol. 4,342

"Ibn Sina's influence reached out to make its mark on two great minds–Ibn Rushd and the eminent Jewish scholastic, Maimonides (1135-1204) and into Christendom to the various Latin-Scholastics (Albertus Magnus, St. Thomas Aquinas, Duns Scotus, John of Seville, and others). Roger Bacon called him "the chief authority in philosophy after Aristotle," and Aquinas spoke with as much respect of him as of Plato." - OIT. (n.d.). Journal of Islamic Thought and Civilization. doi.org/10.32350/jitc

"Having mastered the metaphysics of Aristotle, Ibn Sina's writings not only formed a bridge between the Greeks and Renaissance Europe, but also constituted a distinctive school known as Latin Avicennism in medieval Europe, led by William of Auvergne. Less well known than the school of Latin Averroism, it was an attempt to reconcile the ideas of St. Augustine with Aristotelianism." - OIT. (n.d.). Journal of Islamic Thought and Civilization. doi.org/10.32350/jitc

The influence of Al-Farabi upon two of 13th century's most prominent Latin scholastics, Albertus Magnus and his student, St. Thomas Aquinas, is profound. Hammond documents the similarities by placing Al-Farabi's arguments "side by side with those of St. Thomas in order to aid the reader in comparing them."[^44] Thus, "we see without doubt the influence of the former [Al-Farabi] on the latter [St. Thomas] but not vice versa." Further, "Albertus Magnus and St. Thomas and others borrowed from him a great amount of material hitherto regarded by many as a product of their speculation, while in reality it is not." - R. Hammond, The Philosophy of Alfarabi and its Influence on Medieval Thought (New York: Hobson Press, 1947)

Imagine thinking this is a flex. Islam: You sin. You're accountable for it. You repent. God forgives you. Christianity: You sin. So an innocent guy whom they think is God, has to sacrifice himself to himself to save from himself.

"Al-Kindi's two treatises on geometrical and physiological optics were utilized by Roger Bacon (1214-1292), who was also influenced later by the works of Al-Haitham (d. 1039). His influence was so widely felt that the Italian physician-mathematician, Geromino Cardano (1501-1576) considered him "one of the twelve giant minds of history." - OIT. (n.d.). Journal of Islamic Thought and Civilization. doi.org/10.32350/jitc

Swerdlow says: ‘How Copernicus learned of the models of his [Arabic] predecessors is not known – a transmission through Italy is the most likely path – but the relation between the models is so close that independent invention by Copernicus is all but impossible.’ - Light from the East by John Freely pag 179

"Copernicus mentions some of the Arabic astronomers whose observations and theories he used in De Revolutionibus, namely al-Battani, al-Bitruji, al-Zarqallu, Ibn Rushd (Averroës) and Thabit ibn Qurra. He also mentions al-Battani in his Commentariolus." 'Light from the East' by John Freely pg 179

"Islam was at one and the same time the great enemy and the great source of higher material and intellectual culture." - W. Montgomery Watt,Islamic Surveys: The Influence of Islam on Medieval Europe(Edinburgh, England: Edinburgh University Press, 1972), 172.

"There is a plethora of publications that documents the specific, disciplinary contributions of Islamic scholars and their influence upon the European scholars (perhaps the most prominent name among the later being the Prince of Scholasticism, St. Thomas Aquinas [1225-1274] who studied at the University of Naples, established by Frederick II in 1224 for the specific purpose of promoting and absorbing Arab-Islamic knowledge)." - OIT. (n.d.). Journal of Islamic Thought and Civilization. doi.org/10.32350/jitc