Thesis - Chapter 2 - The Coming of New Ideas

I have been making slow progress on the actual writing of Chapter 2 (Chapter 1 is the Introduction and will be written last). This chapter will be an historical overview of the Abbasid Caliphs - al-Mansur, al-Rashid, and al-Mamun - and how some of the new knowledge found its way into the Arab/Muslim world. I have three pages written and am on the fourth and so far it is sounding fairly good. The true test will be when I submit it for peer and instructor review at the end of the month. Anyway, I think what I will do is post the first paragraph from each chapter within the blog itself. This will show some progress and give my audience an idea of the general direction (I hope) that I am going. Here is the first para of Chapter 2:

It is natural for humans to be curious about the world around them. For that reason, many Muslims in the early years of Islam began to search for meaning in the things around them. Since everything, from a religious perspective, is made from God/Allah/Yahweh[1], then it makes sense that Muslims would be inquisitive on the natural order of things. Howard R. Turner says that motivation for scientific inquiry is not necessarily within the scholar, but through God “…as a means of gaining understanding of God…”.[2] This natural curiosity, along with the pursuit of gaining knowledge about God, helped usher in an age of inquiry during these formative years. One of the first things these early Muslims learned was the art of paper-making, which in turn pushed the Muslim world into an era of book binding further allowing the spread of ideas. Paper was considered “cheap, easy to produce and use, and was to have a major impact on …the Muslim and later the European world”[3].

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[1] From this point forward, I will refer to this being as “God” as all three monotheistic religions worship the same entity.

[2] Howard R. Turner, Science in Medieval Islam, p18.

[3] Hugh Kennedy, The Great Arab Conquest, p295.

Lyons' "The House of Wisdom"

One of the things I am finding in reading this book is that if not for the introduction of paper-making, the House may never have come to fruition. The Chinese introduced this technology to the Muslims around the year 751, according to Arab tradition (p. 57). Whether this is true or mere legend, paper-making generated a demand for the written word among the Arab elite, which in turn led to the creation of libraries or repositories in an effort to preserve these books. Lyons points out the the difference between paper-making in the Middle East and the Christian West lies in the product used: linen vs. animal skins. The Muslims proved that books lasted longer on the paper they made whereas the parchments or animal skins used in the west didn't last as long and were ultimately lost over time (p. 58).

Further reading brought me to a breakdown of what the House of Wisdom might have looked like inside. Held within were a translation bureau (as the translation movement was rampant at this time), a library and book repository, and an academy of scholars and intellectuals (p. 63). This is as far as I have gotten with my reading, which is about halfway through the book. The first two chapters focused more on the Crusades and the coming of new ideas from the East and how the Christian West responded to this new thinking.

Master's Thesis Proposal

Working Title: The House of Wisdom: Baghdad as the Intellectual Center of the World

I. Descriptive Summary

Write one or more paragraphs on each of the following:

· The question or issue your final document will address.

The “House of Wisdom” (Bayt al-Hikma) as it pertains to the intellectual history of the Middle East. This “house” is considered a repository of great intellectual works on many different subjects including the maths and sciences, medicine, culture, and religion. The House of Wisdom combined with the Translation Movement of 8^th century Baghdad was integral to bringing a wealth of information into the Arabic-speaking world and later to parts of Europe and the rest of the world with the spread of Islam all the while ushering in a golden age in the Middle East. There are many aspects of Middle Eastern history that can be considered when asking what ushered in its “golden age”. However, nothing has proven greater than the introduction of the House of Wisdom in Baghdad.

· Background about how you came to consider your question.

It was difficult coming up with one topic to address in the Final Document as there are many different areas of Middle Eastern history that interests me. Originally, I wanted to do some kind of a cumulative document of the writing I have already done adding one or two additional major papers to the set. From there, I began looking at different parts of Middle Eastern culture and history to determine what interests me the most right now. I kept looking at the early caliphates at the dawn of Islam. While I didn’t want to focus solely on Islam, the religion, I found that it was one of the dominate themes in my studies thus far. I narrowed down my ideas to the Umayyad and Abbasid caliphates. This led me to look at the culture of these dynasties and what they contributed to the world (as they knew it). After several emails between myself and Dr. Daniel Metraux, we agreed upon looking at the “House of Wisdom”. This particular subject is extremely exciting to research because of what it represents: the intellectual history of the Middle East.

· Historical context of the subject.

The House of Wisdom came about during the rule of al-Mamun in 8^th and 9^th century Baghdad. At the time, the Abbasid dynasty was going through a “translation movement” where the rulers were inviting the educated from around the world to come to Baghdad and assist in translating some of the classic works into Arabic from Persian, Indian, and Greek, as well as other cultures and languages. If not for the translation movement, the House of Wisdom would not have been necessary and the Middle East would not have come into the knowledge of other cultures both near and far. In addition to serving as a place for translating works into Arabic, the House of Wisdom also served as an academy of learning and scientific advancement.

· Major theoretical schools you will draw upon.

For my research, I will draw upon various theoretical schools including hisotrical, philosophical, and religious. I will also try to look into previous scholarship from other areas of the world such as Europe, Russia, and Asia to get an idea of how these societies are the same or differ in their research and inquiry on the House of Wisdom.

· Key research studies or critical works bearing on your study.

One of the key studies I intend to look at deals with the preservation of these institutions. With the current conflicts in the Middle East, many scholars have taken a stand on preserving the House’s of Wisdom for future generations. Much of this goes along with preserving the cultural heritage of the region, but it seems especially important to preserving their libraries. Some of the scholars I will draw upon are Hugh Kennedy, Ruth Stellhorn Mackensen, Michael G. Carter, and Abdul Ahad Hannawi. Hugh Kennedy is considered one of the preeminent scholars in Middle Eastern history and has written many texts on areas of religion and culture in the Middle East. Ruth Stellhorn Mackensen has written several articles on Moslem libraries, which would be great references for looking at the history of the House of Wisdom. Abdul Ahad Hannawi is one that is especially important to look at because of his paper on the introduction of paper to the Middle East. The introduction of paper played a direct role in the creation of the House and the translation movement during the 8^th century.

· Discussion of research method(s) you will employ.

The research method for this document will primarily be the historical research method. I will make use of current wisdom from scholarly journals and other secondary sources. I will also attempt to research the types of documents stored within such repositories. I do not intend to use human subjects in my research, therefore I will not be making application to the IRB at this time.

· What your document will include (for example, review of the literature, presentation and analysis of original research, case studies etc.)

For much of the document, I will look to include presentation and analysis of original research. I will also include a review of the current wisdom/literature on the “House of Wisdom” and look to include illustrations where possible (whether from my own personal photographs/illustrations or from the public domain).

· Discussion of the social relevance of your study.

Study of the “House of Wisdom” is currently relevant in many social circles primarily because of the wars in the Middle East. There is much literature pertaining to the preservation of such repositories, but not much on the actual history of these places. If there is to be a major impact on the preservation of Middle Eastern history and these repositories then there needs to be an understanding of their history in relation to the effect of the wars on them. ???

Just Some Random Ramblings

Baghdad's cultural revolution ----------------------------------------

In all of history, every civilization seems to have had a cultural revolution of some sort. For the Middle East - or Muslim civilization - this seems to have begun in Baghdad during the 'Abbasid Caliphate in the 8th century. The House of Wisdom (Bayt al-Hikmah) is the cornerstone of this cultural revolution. But, what is a cultural revolution? Further, how does it pertain to Baghdad and the Muslim world?

What I know (from selected readings):
The House of Wisdom was founded in the 8th century in Baghdad during the reign of al-Ma'mun (one of al-Rashid's sons). It was to be an intellectual center where scholars and academics would come to study and translate great works from their native language into Arabic. The Translation Movement was also a big player in this cultural revolution. Because of this revolution, Baghdad became a cultural world center. Knowledge and the transmission of knowledge became an important aspect in society. Universities began to "spring up" around the Arab/Muslim world - the first being in Baghdad. The caliphate - before and during - sponsored the arts and letters not just within their "castles" but around the Arab/Muslim world.

House of Wisdom

It's been interesting so far doing research for my thesis topic. Of course, all the research is still preliminary. It seems there was something even more significant that helped bring about intellectual changes during the 'Abbasid Caliphate: the introduction of paper. I have read a few articles now and browsed even more and they all mention some aspect of paper being introduced as setting the translation movement in motion. The led to the creation of the Bayt al-Hikma(h). I am curious as to whether this is just coincidence or if one really did affect the other?

With the translation of texts into Arabic and the "discovery" of Islamic medicine, algebra, and others, it's no wonder the intellectual changes were so great. I also read that the Arabs introduced paper to Europe by way of Spain and Sicily. I wonder how much truth there is to that? Another area of my thesis to research, I guess.

Thesis

"The House of Wisdom combined with the Translation Movement of 8th century Baghdad was integral to bringing a wealth of information into the Arabic-speaking world and later to parts of Europe and the rest of the world with the spread of Islam all the while ushering in a golden age in the Middle East."

Now the fun part begins: waiting for the approval and then the research!

The House of Wisdom

I am in the early stages of research for my thesis on the House of Wisdom in Baghdad. So far, I am finding it to be an extremely interesting topic. I am still fleshing out my thesis statement and am hoping to have a strong, solid statement soon. I am stuck between two:

1. ~ "The House of Wisdom and the translation movement of the 8th century was integral to bringing a wealth of information into the Arabic-speaking world and later to parts of Europe with the spread of Islam."

2. ~ "If not for the development of the House of Wisdom and the Translation Movement during the 8th century, Baghdad would not have become an intellectual world center."

I think the first one has more punch to it.

Theoretical Schools and the House of Wisdom

In my Final Document Proposal class there is a question asking about the "theoretical schools" that will be researched. What does this mean??? My topic is the House of Wisdom ~ specifically, the House of Wisdom's influence on Baghdad becoming a cultural and intellectual center of the world ~ but I am having difficulty deciding what "theoretical schools" touch on this topic.

I have searched on Google Scholar and the university's library, but have not been able to determine what theoretical schools are out there in relation to the House of Wisdom. Any comments, suggestions, assistance is greatly appreciated.

Bayt al-Hikma

After many emails back and forth, my prof and I have narrowed down a topic for me to do my master's thesis on. It is still within the time period of the Abbasid caliphate, which is awesome! I am also going to be able to use some of my photos from my recent trip.

Ok, so the topic is the "House of Wisdom" (Bayt al-Hikma) founded during the Abbasid caliphate. I am very excited about this topic and am looking forward to reading anything and everything out there on it. What I know right now, the House of Wisdom was established as a library and place of learning. The caliphs would hire scholars from around the world (the world as they knew it to be at the time) to come to Baghdad and work in the House translating Greek and other texts into Arabic. Initially, this would enable to learned to have access to these texts. Eventually, commoners would have access as well.

Of the many subjects researched, taught, and/or archived in the House of Wisdom are Algebra (al-jibra), astronomy, anatomy, geometry, and other sciences. As I learn more, I will post more thoughts on the topic. I will also post a picture if I come across one.

Freer Gallery, Washington DC

I spent today walking around the National Mall and visiting a few specifically planned places. One of those places was the Freer Gallery so I could admire the Islamic Art section. I am so thankful that this exhibit is there. I found it to be more impressive than the Arab-American Museum, but I think that's because it was focused more on the artwork itself and less on the immigration into America. That being said, my favorite display by far is the Abbasid display. Here are a few pictures:

I have always been impressed with the detail that goes into Islamic artwork. One of the aspects that's common to all Islamic art is the calligraphy. This is typically a Qur'anic verse. Here are some examples:

Notice around the edge of the bowl the calligraphy. I am not sure what it translates as in English, but that is one form of Arabic writing that is ornate.

This is a portion of some kind of stone slab (I think it's marble - probably should have taken better notes - will edit this when I know for sure). What's neat about this piece is how the calligraphy is woven into the rest of the styling.


This last piece is an iron jar. Notice the detail of not only design, but color as well. One thing I have found in my studies is that Islamic artwork is not just ornate, but colorful as well. Artists are/were especially fond of cobalt blue for reasons I have yet to figure out.

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This last picture shows an illuminated manuscript. One of the most valued pieces of artwork Medieval Middle Easterners could have in their possession was an illuminated book. These were found mainly among the learned or higher class persons.


This particular folio is from the Haft manzar (Seven visages) by Hatifi (d. 1521) and is opened to the following poem:

"There is no friend in the world better than a book.
In the abode of grief that is this world, there is no
consoler [better than the book].
In a corner of loneliness, every moment,
it provides a hundred comforts, and there is never any vexation."*

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*Information obtained from the card in front of the folio at the Freer Gallery, Smithsonian Institute, Washington DC.

Ideas for Final Document/Masters' Thesis

After all of the studying I have done on the Middle East, during my undergraduate program at Michigan State University and now during my graduate program, I am finding myself more and more with the Caliphates (another way of saying dynastic rule). I especially like the time when there was a great transition in the Middle East from pre-Islam to the first couple of Caliphates: the Umayyads and the 'Abbasids.

One of my ideas for my final document is an historiography of the two caliphates, concentrating on their religious influence as well as the arts and architecture of the caliphs. Last semester I wrote a paper on the historical significance of the Arabian Nights and that really sparked my interest to lean more towards the arts and letters of the Middle East. So that's one idea.

As you can see by the maps, the Umayyad Caliphate covers a vast territory from the East at Damascus to the West at Cordova (al-Andalus). This territory is divided into two separate Caliphates as the Umayyads were pushed out of Damascus by the 'Abbasids and relocated (those that survived - which were very few) in what would become their second caliphate at Cordova. The 'Abbasids, on the other hand, occupied territory primarily in the vicinity of Iraq, Syria, and parts of neighboring areas. Their capital was moved to Baghdad and remained there for much of the time they ruled.

Another idea is to concentrate only on one of the caliphates: the 'Abbasids. This would allow me to be more detailed about the glory of their caliphate and especially of Baghdad. I am really interested in the history of Iraq before and during the middle ages, so this is another avenue I may pursue.

Of course, there is so much to research on this time period and so many possibilities for my final document. One thing that will remain unchanged is that I intend to do an historiography in the form of a more traditional thesis. And as always, I am open to suggestions on other possible topics.