The Islamic Golden Age was a period of cultural flourishing in the history of Islam, dated from the 8th century CE to the 14th century. The period is understood to have begun during the reign of the Abbasid caliph Harun al-Rashid (786–809), with the establishment of the House of Wisdom in Baghdad, one of the world's largest cities at the time. The institution attracted scholars from across the Muslim world to translate the classical knowledge of the known world into Arabic. In addition to Baghdad, the intellectual and cultural activity also flourished in other urban centers of the medieval Islamic world, including Cairo, and Umayyad Córdoba (capital of Al-Andalus), as well as Damascus, Nishapur, Samarkand, Ghazni, Kairouan, and Fez, and in later centuries, Nasrid Granada.
The period is said to have ended with the collapse of the Abbasid caliphate following the Mongol invasions and the Siege of Baghdad in 1258. Select scholars extend the end of the golden age to around 1350, thereby including the Timurid Renaissance. Others extend it to the 15th century, including the Nasrid Kingdom of Granada, whose court remained an important centre of scholarship, culture and literature, or even to the 16th century, incorporating the rise of the Islamic gunpowder empires.
History of concepts The metaphor of a golden age began to be applied in 19th-century literature about Islamic history, in the context of the western aesthetic fashion known as Orientalism. The author of a Handbook for Travelers in Syria and Palestine in 1868 observed that the most beautiful mosques of Damascus were "like Mohammedanism itself, now rapidly decaying" and relics of "the golden age of Islam".Josias Leslie Porter, A Handbook for Travelers in Syria and Palestine, 1868, [ p. 49].
There is no unambiguous definition of the term, and depending on whether it is used with a focus on cultural or on military achievement, it may be taken to refer to rather disparate time spans. Thus, one 19th century author would have it extend to the duration of the caliphate, or to "six and a half centuries", while another would have it end after only a few decades of Rashidun conquests, with the death of Umar and the First Fitna. During the early 20th century, the term was used only occasionally and often referred to as the early military successes of the Rashidun caliphs. It was only in the second half of the 20th century that the term came to be used with any frequency, now mostly referring to the cultural flourishing of science and mathematics under the caliphates during the 9th to 11th centuries (between the establishment of organised scholarship in the House of Wisdom and the beginning of the crusades),"The Ninth, Tenth and Eleventh centuries were the golden age of Islam" Life magazine, 9 May 1955, []. but often extended to include part of the late 8th or the 12th to early 13th centuries. Definitions may still vary considerably.
Equating the end of the golden age with the end of the caliphates is a convenient cut-off point based on a historical landmark, but it can be argued that Islamic culture had entered a gradual decline much earlier; thus, Khan (2003) identifies the proper golden age as being the two centuries between 750 and 950, arguing that the beginning loss of territories under Harun al-Rashid worsened after the death of al-Ma'mun in 833, and that the crusades in the 12th century resulted in a weakening of the Islamic empire from which it never recovered.
Regarding the end of the Gola, Mohamad Abdalla argues the dominant approach by scholars is the "decline theory.":The golden age is considered to have come into existence through a major effort to acquire and translate the ancient sciences of the Greeks between the eighth and ninth centuries. The translation era was followed by two centuries of splendid original thinking and contributions, and is known as the "golden age" of Islamic science. This so-called "golden age" is supposed to have lasted from the end of the ninth to the end of the eleventh century. The era after this period is conventionally known as the "age of decline". A survey of literature from the nineteenth century onward demonstrates that the decline theory has become the preferred paradigm in general academia.Mohamad Abdalla, "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5.1 (2007). online
Causes
Religious influence
The various Quranic injunctions, which place values on education and emphasize the importance of acquiring knowledge may have played a vital role in influencing the Muslims of this age in their search for knowledge and the development of the body of science.
Government sponsorship The Islamic Empire heavily patronized scholars. The money spent on the Translation Movement for some translations is estimated to be equivalent to about twice the annual research budget of the United Kingdom's Medical Research Council. The best scholars and notable translators, such as Hunayn ibn Ishaq, had salaries that are estimated to be the equivalent of professional athletes today. The House of Wisdom was a library established in Abbasid-era Baghdad, Iraq by Caliph al-Mansur in 825 modeled after the academy of Jundishapur.
Openness to diverse influences
During this period, the Muslims showed a strong interest in assimilating the scientific knowledge of the civilizations that had been conquered. Many classic works of antiquity that might otherwise have been lost were translated from Greek, Syriac, Middle Persian, and Sanskrit into Syriac and Arabic, some of which were later in turn translated into other languages like Hebrew and Latin.
Christians, especially the adherents of the Church of the East (Nestorians), contributed to Islamic civilization during the reign of the Umayyads and the Abbasids by translating works of Greek philosophers and ancient science to Syriac and afterwards to Arabic. They also excelled in many fields, in particular philosophy, science (such as Hunayn ibn Ishaq, Yusuf Al-Khuri, Al Himsi, Qusta ibn Luqa, Masawaiyh, Patriarch Eutychius, and Jabril ibn Bukhtishu) and theology. For a long period of time the personal physicians of the Abbasid Caliphs were often Assyrian Christians. Among the most prominent Christian families to serve as physicians to the caliphs were the Bukhtishu dynasty.Rémi Brague, Assyrians contributions to the Islamic civilization Britannica, Nestorian Throughout the 4th to 7th centuries, Christian scholarly work in the Greek and Syriac languages was either newly translated or had been preserved since the Hellenistic period. Among the prominent centers of learning and transmission of classical wisdom were Christian colleges such as the School of Nisibis and the School of Edessa,The School of Edessa , Nestorian.org. the pagan center of learning in Harran, and the hospital and medical Academy of Gondishapur, which was the intellectual, theological and scientific center of the Church of the East.University of Tehran Overview/Historical Events Kaser, Karl The Balkans and the Near East: Introduction to a Shared History p. 135.Yazberdiyev, Almaz Libraries of Ancient Merv Yazberdiyev is Director of the Library of the Academy of Sciences of Turkmenistan, Ashgabat. Many scholars of the House of Wisdom were of Christian background and it was led by Christian physician Hunayn ibn Ishaq, with the support of Byzantine medicine. Many of the most important philosophical and scientific works of the ancient world were translated, including the work of Galen, Hippocrates, Plato, Aristotle, Ptolemy and Archimedes.Hyman and Walsh Philosophy in the Middle Ages Indianapolis, 1973, p. 204' Meri, Josef W. and Jere L. Bacharach, Editors, Medieval Islamic Civilization Vol. 1, A–K, Index, 2006, p. 304.
Persians also were a notably high proportion of scientists who contributed to the Islamic Golden Age. According to Bernard Lewis: "Culturally, politically, and most remarkable of all even religiously, the Persian contribution to this new Islamic civilization is of immense importance. The work of Iranians can be seen in every field of cultural endeavor, including Arabic poetry, to which poets of Iranian origin composing their poems in Arabic made a very significant contribution."
While cultural influence used to radiate outward from Baghdad, after the Mongol destruction of the Abbasid Caliphate, Arab influence decreased. Iran and Central Asia, benefiting from increased cross-cultural access to East Asia under Mongol rule, flourished and developed more distinctively from Arab influence, such as the Timurid Renaissance under the Timurid dynasty.
New technology
With a new and easier writing system, and the introduction of paper, information was democratized to the extent that, for probably the first time in history, it became possible to make a living from only writing and selling books. The use of paper spread from China into Muslim regions in the eighth century through mass production in Samarkand and Khorasan, arriving in Al-Andalus on the Iberian Peninsula (modern Spain and Portugal) in the 10th century. It was easier to manufacture than parchment, less likely to crack than papyrus, and could absorb ink, making it difficult to erase and ideal for keeping records. Islamic paper makers devised assembly-line methods of hand-copying manuscripts to turn out editions far larger than any available in Europe for centuries. It was from these countries that the rest of the world learned to make paper from linen.
Education
The centrality of scripture and its study in the Islamic tradition helped to make education a central pillar of the religion in virtually all times and places in the history of Islam. The importance of learning in the Islamic tradition is reflected in a number of hadiths attributed to Muhammad, including one that states "Seeking knowledge is obligatory upon every Muslim". This injunction was seen to apply particularly to scholars, but also to some extent to the wider Muslim public, as exemplified by the dictum of al-Zarnuji, "learning is prescribed for us all". While it is impossible to calculate literacy rates in pre-modern Islamic societies, it is almost certain that they were relatively high, at least in comparison to their European counterparts.
Education would begin at a young age with study of Arabic and the Quran, either at home or in a primary school, which was often attached to a mosque. Some students would then proceed to training in tafsir (Quranic exegesis) and fiqh (Islamic jurisprudence), which was seen as particularly important. Education focused on memorization, but also trained the more advanced students to participate as readers and writers in the tradition of commentary on the studied texts. It also involved a process of socialization of aspiring scholars, who came from virtually all social backgrounds, into the ranks of the ulema.