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The Abbasid Caliphate / Islamic Civilization, as a House of Knowledge
2024-06-20 18:31:00 / MISTERE&KURIOZITETE
The Abbasid revolution was also very important from a social point of view: the subject of history was no longer the old nomadic and warrior tribes, but an active bourgeoisie that, in peace and general prosperity, flourished by practicing commerce, cultivating studies and the arts. The golden age of the Abbasids roughly corresponded to the first century of their rule
The Abbasid Caliphate (749-1258) was established following a revolt against the Umayyad dynasty (661-749). In favor of a new interpretation of Islam as a supra-ethnic, centralizing and "enlightened" theocracy, the Abbasids founded in 762 a new capital of the Islamic empire, Baghdad, and created - above all in the first century of their rule - the conditions for the development of the "classical" Islamic civilization: an idea can be created by thinking of "One Thousand and One Nights", the events of which take place precisely in Baghdad of this period. The Abbasid Caliph Harun al-Rashid often appears as the protagonist.
In this period the bayt al-hikma ("House of Knowledge") was founded, which became almost a symbol of the so-called "translation movement" from Greek to Arabic, which was given a great push by Caliph al-Mamun (813-833), son of Harun Al-Rashid.
Originally a private palace library – unlike the later established dar al-'ilm (“House of Science”) which was actually a public institution – during the caliphate of al-Ma'munm bayt al-hikma, it became a center of encyclopedic knowledge and it was linked to the development of astronomical observations and research in the field of mathematics.
A yard move
There is talk of a translation movement, in order to emphasize that the acquisition of the wealth of non-Qur'anic sciences - mathematics, astronomy, physics, alchemy, medicine and philosophy - did not start only from the interest of individual scientists, wishing to acquire a knowledge foreign to their intellectual needs, but it was also, and perhaps above all, the result of a direct involvement of the Caliph and his court. With the intention of forcefully returning to the caliphate both political and religious direction of the Islamic community, al-Ma'mun declared the Mu'tazilite thesis of the "created Qur'an" as state doctrine.
The Mu'tazilites ("secessionists") described themselves with the expression "people of divine justice and equality": they supported the absolute perfection of God and affirmed that the Qur'an was not the uncreated Word of God, but said that it was created and so that had to be interpreted. They said, among other things, that man is the author and responsible for his actions, thus denying predestination and affirming that God is necessarily just. Enlightened and absolute arbiter of the Word of God, the Caliph had to have the gift of judging what was best for the community of believers: the cultural supremacy of a Caliphate that fostered the sciences, had to unite the community of believers under a responsible theocracy of individual conformity and social versus the truth and knowledge (hikma) of God and which the Caliph, the successor of the Prophet, knew better than anyone else. / Bota.al
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