History Research Guide

The “golden age of Islam” in the eighth and ninth centuries was as significant to world history as the Roman Empire was in the first and second centuries. Islamic culture and enterprise stretched from Tunisia to India; its legacy influenced politics and society for years to come. From the founding of the city of Baghdad in A.D. 762 to the end of the ninth century, the rule of the Abbasid dynasty was the zenith of Islamic conquest and influence. The caliphs of Baghdad formed the model for succeeding Muslim regimes, from military conquests to court-sponsored poetry and literature, from building palaces to establishing court bureaucracies. Yet the true story of this fascinating empire has rarely been told outside the academic world.

The use of perspective in Renaissance painting caused a revolution in the history of seeing, allowing artists to depict the world from a spectator's point of view. But the theory of perspective that changed the course of Western art originated elsewhere-it was formulated in Baghdad by the eleventh-century mathematician Ibn al Haithan, known in the West as Alhazen. Using the metaphor of the mutual gaze, or exchanged glances, Hans Belting-preeminent historian and theorist of medieval, Renaissance, and contemporary art-narrates the historical encounter between science and art, between Arab Baghdad and Renaissance Florence, that has had a lasting effect on the culture of the West.

In this accessibly written history, Amira K. Bennison contradicts the common assumption that Islam somehow interrupted the smooth flow of Western civilization from its Graeco-Roman origins to its more recent European and American manifestations. Instead, she places Islamic civilization in the longer trajectory of Mediterranean civilizations and sees the Abbasid Empire (750-1258 CE) as the inheritor and interpreter of Graeco-Roman traditions.

With the accession of the Arab dynasty of the 'Abbasids to power and the foundation of Baghdad, a Graeco-Arabic translation movement was initiated, and by the end of the tenth century, almost all scientific and philosophical secular Greek works that were available in late antiquity had been translated into Arabic. This book explores the social, political and ideological factors operative in early 'Abbasid society that sustained the translation movement.

The Arabic legacy of science and philosophy has long been hidden from the West. British-Iraqi physicist Jim Al-Khalili unveils that legacy to fascinating effect by returning to its roots in the hubs of Arab innovation that would advance science and jump-start the European Renaissance. Inspired by the Koranic injunction to study closely all of God's works, rulers throughout the Islamic world funded armies of scholars who gathered and translated Persian, Sanskrit, and Greek texts. From the ninth through the fourteenth centuries, these scholars built upon those foundations a scientific revolution that bridged the one-thousand-year gap between the ancient Greeks and the European Renaissance.

Saliba argues that, contrary to the generally accepted view, the foundations of Islamic scientific thought were laid well before Greek sources were formally translated into Arabic in the ninth century. Drawing on an account by the tenth-century intellectual historian Ibn al-Nadim that is ignored by most modern scholars, Saliba suggests that early translations from mainly Persian and Greek sources outlining elementary scientific ideas for the use of government departments were the impetus for the development of the Islamic scientific tradition. He argues further that there was an organic relationship between the Islamic scientific thought that developed in later centuries and the science that came into being in Europe during the Renaissance.

Long before the European Renaissance, while the Western world was languishing in what was once called the “Dark Ages,” the Arab world was ablaze with the knowledge, invention, and creativity of its Golden Age. Through the astrologers, physicians, philosophers, mathematicians, and alchemists of the Muslim world, this knowledge was carried from Samarkand and Baghdad to Cordoba and beyond, influencing Western thinkers from Thomas Aquinas to Copernicus and helping to inspire the cultural phenomenon of the Renaissance.

This book takes a fascinating look at the role of the Arab-Islamic world in the rise of the West. It examines the cultural transmission of ideas and institutions in a number of key areas, including science, philosophy, humanism, law, finance, commerce, as well as the Arab-Islamic world's overall impact on the Reformation and the Renaissance. Through this survey of cultural exchange and borrowing, the book challenges received Euro-centric narratives of the rise of the West.

Christopher I. Beckwith traces how the recursive argument method was first developed by Buddhist scholars and was spread by them throughout ancient Central Asia. He shows how the method was adopted by Islamic Central Asian natural philosophers--most importantly by Avicenna, one of the most brilliant of all medieval thinkers--and transmitted to the West when Avicenna's works were translated into Latin in Spain in the twelfth century by the Jewish philosopher Ibn Da'ud and others. During the same period the institution of the college was also borrowed from the Islamic world. The college was where most of the disputations were held, and became the most important component of medieval Europe's newly formed universities.