Understanding Christian-Muslim scholarly cooperation under ‘Abbāsid rule from 800-1000 CE
Amongst the understudied fields in mainstream history is the significant role many Christian scholars had in the Islamic Golden Age. Amongst the many prominent figures, Hunayn ibn ‘Ishāq was one of the leaders of the translation movement established by Islamic caliphs in the 9th century. Other examp...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis Group
[2017]
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| In: |
Journal of early Christian history
Year: 2017, Volume: 7, Issue: 1, Pages: 46-61 |
| RelBib Classification: | BJ Islam CC Christianity and Non-Christian religion; Inter-religious relations KBM Asia TF Early Middle Ages TG High Middle Ages |
| Further subjects: | B
Social Contract
B Christian-Muslim cooperation B translation movement B Islamic Golden Age |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 520 | |a Amongst the understudied fields in mainstream history is the significant role many Christian scholars had in the Islamic Golden Age. Amongst the many prominent figures, Hunayn ibn ‘Ishāq was one of the leaders of the translation movement established by Islamic caliphs in the 9th century. Other examples and more in-depth analyses of several Christian scholars’ works and contributions will shed light on and give a holistic picture of the advancement of knowledge in the Middle East from the 9th to 10th centuries. This article highlights what historical psychosocial conditions allowed for such interreligious cooperation and progress. It also highlights the role of shared scholarship as a model for coexistence, tolerance, and finding common ground in the ‘Abbāsid society in Baghdad, which I argue are products of the outlook of scholars at the time. It is argued that the cooperation of Muslim and Christian scholars was a result of two components of what can be interpreted as being a “social contract.” The first is an agreement between Muslim and Christian scholars, and the second is an agreement between Christian scholars and the ‘Abbāsid government. | ||
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