Abbasi Halifeliği: Rönesans'ı Ateşleyen Bir Devrim

M.Ö. 750 yılında Abbasiler İslam'ın Altın Çağı'na öncülük ederek Umayadları devirdiler. İkonik Bağdat'taki "Yuvarlak Şehir"inden İslam dünyasını bilgi, kültür ve yenilikçi bir fenerine dönüştürdüler.

*Bağdat'ta Yeni Bir Çağ*
M.Ö. 762 yılında Halife Mansur tarafından kurulan Bağdat, Arapları, Farsları, Türkleri ve daha fazlasını canlı bir İslami kimlik altında birleştirerek küresel bir ticaret, diplomasi ve aklın merkezi haline geldi.

*Öğrenmenin Altın Çağı*
Harun el-Reşid ve el-Ma'mun gibi halifeler kültürel bir patlamayı körükledi:
*Bilgelik Evi* Yunanca, Farsça ve Hint metinlerini tercüme etti.
Harezmi cebiri icat etti, El-Razi tıbbı devrim yaptı ve İbn Sina'nın *Tıp Kanonu* küresel sağlık hizmetini şekillendirdi.
El-Hasan ibn el-Heysem optiğe öncülük etti, bilimsel yöntemin temelini attı.

*Sanat ve Felsefe gelişti*
El-Mutanabbi gibi şairler, Sufi mistikleri ve El-Farabi gibi filozoflar Yunan rasyonalizmini İslam düşüncesiyle harmanlamışlardır. Abbasi mahkemesi ipek, müzik ve kütüphanelerle göz kamaştırdı.

*Dini Çeşitlilik*
Abbasiler Sünni İslam'ı teşvik ederken Şii, Haricit ve İsmail düşüncelerinin yükselişini gördüler ve ilahiyat okullarının zengin bir duvar halısını beslediler.

*Reddet ve Miras*
10. yüzyıla kadar, parçalanma başladı. 1258 yılında Bağdat'ın Moğol çuvallaması ve vilayet hanedanları Altın Çağ'ı sonlandırdı. Ancak Abbasilerin mirası 1517 yılına kadar Kahire'nin sembolik halifeliğinde yaşadı.

*Bir Medeni Güç*
Abbasiler antik bilgeliği, kaynaşmış kültürleri ve Avrupa Rönesansına ilham vermişlerdir. Hikayeleri kalemin kılıçtan daha güçlü olduğunu kanıtlıyor.

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Islamic World

The Islamic world refers to countries and regions where Islam is dominant, influencing various aspects of life, including culture, politics, law, and education. It is not just limited to the Middle East; it spans Africa, Asia, and Europe.
Critical Aspects of the Islamic World:
1. Geographical Spread:
Middle East and North Africa (MENA): The heartland of Islam, including countries like Saudi Arabia, Egypt, Iran, and Turkey.
South Asia: Countries like Pakistan, Bangladesh, and Afghanistan, where Islam plays a central role.
Southeast Asia: Indonesia, the world's most populous Muslim-majority country, Malaysia, and Brunei.
Sub-Saharan Africa: Countries like Nigeria, Sudan, and Somalia have significant Muslim populations.
Europe: There are significant Muslim communities in Bosnia and Herzegovina, Albania, and growing populations in Western Europe due to migration.
2. Cultural and Religious Practices:
Religious Practices: The Five Pillars of Islam (Shahada, Salah, Zakat, Sawm, Hajj) are central to Islamic life.
Islamic Law (Sharia): In many Muslim-majority countries, Sharia law influences or directly governs legal systems, covering everything from criminal law to personal status issues like marriage and inheritance.
Language: Arabic is the liturgical language of Islam, but other languages, such as Persian, Turkish, Urdu, and Malay, are widely spoken in the Islamic world.
3. Historical Contributions:
The Golden Age of Islam (8th to 14th century) was a period of significant advancements in science, medicine, mathematics, and philosophy, with learning centres in cities like Baghdad, Cairo, and Cordoba.
Architecture: Islamic architecture is renowned for its mosques, madrasas (schools), and palaces, featuring minarets, domes, and intricate geometric designs.
4. Modern-Day Dynamics:
Political Landscape: The Islamic world includes various governance systems, from monarchies in the Gulf States to republics in Iran and Turkey. Political Islam and movements like the Muslim Brotherhood have had significant influence in some regions.
Economic Power: The Islamic world includes some of the world's largest oil producers, like Saudi Arabia and Iran, which play a critical role in global energy markets.
Social Issues: The Islamic world faces diverse social challenges, from modernisation and globalisation to debates over women's rights, democracy, and the role of religion in the state.
5. Global Influence:
Diaspora: Significant Muslim communities in Europe, North America, and other parts of the world contribute to the global influence of Islam.
Interfaith Relations: Islam is one of the world's major religions, with interfaith dialogue becoming increasingly important in promoting understanding and cooperation between different religious communities.
The Islamic world is diverse and complex, with a rich history and significant impact on global culture, politics, and economics.

Al-Azhar University was founded in 970 or 972 by the Fatimid Caliphate, is the chief center of Arabic literature and Islamic learning worldwide.

By the mid-19th century, al-Azhar was considered the capital of Sunni legal expertise, a main center of power in the Islamic world, and a rival to Damascus, Mekkah, and Baghdad.

Below is a rare late-19th-century photo of Al Azhar University in Cairo, where students and teachers are seen engaged in study and discussion.

Al-Rahman Grand Mosque in Baghdad, Iraq.
It was built by Saddam Hussein in 1999 AD to become the largest mosque in Iraq, but it was stopped because of the recent Iraqi war in 2003, and after the fall it was neglected and its construction has not been completed to this day.

What Harun started, his son Mamun sought to complete. Mamun was a scholar in his own right, had studied medicine, Fiqh, logic and was a Hafiz e Qur’an. He sent delegations to Constantinople and the courts of Indian and Chinese princes asking them to send classical books and scholars. He encouraged the translators and gave them handsome rewards.

Perhaps the story of this period is best told by the great men of the era. The first philosopher of Islam, al Kindi , worked at this time in Iraq. The celebrated mathematician al Khwarizmi worked at the court of Mamun. Al Khwarizmi is best known for the recurring method of solving mathematical problems, which is used even today and is called algorithms. He studied for a while in Baghdad and is also reported to have traveled to India. Al Khwarizmi invented the word algebra (from the Arabic word j-b-r, meaning to force, beat or multiply), introduced the Indian numeral system to the Muslim world (from where it traveled to Europe and became the “Arabic” numeral system), institutionalized the use of the decimal in mathematics and invented the empirical method (knowledge based on measurement) in astronomy. He wrote several books on geography and astronomy and cooperated in the measurement of the distance of an arc across the globe. The world celebrates the name of Al Khwarizmi to this day by using “algorithms” in every discipline of science and engineering.

It was the intellectual explosion created at the time of Harun and Mamun that propelled science into the forefront of knowledge and made Islamic civilization the beacon of learning for five hundred years. The work done by the translation schools of Baghdad made possible the later works of the physician al Razi, historian al Masudi, the physician Abu Ali Sina , the physicist al Hazen, the historian al Baruni, the mathematician Omar Khayyam and the philosopher Ibn Rushd.

The age of Harun and Mamun was also an age of contradictions. Indeed, no other period in Islamic history illustrates with such clarity the schizophrenic attitude of Muslims towards their own history, as does the age of Harun and Mamun. On the one hand, Muslims take pride in its accomplishments. On the other, they reject the values on which those achievements were based. Muslims exude great pride in the scientists and philosophers of the era, especially in their dialectic with the West. But they reject the intellectual foundation on which these scientists and philosophers based their work.

Thus it was that the Muslim world came upon rational ideas, adopted them, experimented with them and finally threw them out. The historical lesson of the age of Harun and Mamun is that a fresh effort must be made to incorporate philosophy and science within the framework of Islamic civilization based on Tawhid.

Al-Kindi was the first Muslim philosopher. Philo­sophical studies in the second/eighth century were in the hands of Christian Syriacs, who were primarily physicians. They started, through encourage­ment by the Caliph, to translate Greek writings into Arabic. Being the first Arab Muslim to study science and philosophy, al-Kindi was rightly called “the Philosopher of the Arabs.”

Kindah was one of the great Arab tribes before Islam. His grandfather al-Ash`ath ibn Qais adopted Islam and was considered one of the Companions (Sahabah) of the Prophet. Al-Ash`ath went with some of the pioneer Muslims to al-Kufah, where he and his descend­ants lived.

Al-Kufah and al-Basrah, in the second/eighth and third/ninth centuries, were the two rivalling centres of Islamic culture. Al-Kufah was more inclined to rational studies; and in this intellectual atmosphere, al-Kindi passed his early boyhood. He learnt the Qur'an by heart, the Arabic grammar, literature, and elementary arithmetic, all of which formed the curriculum for all Muslim children. He also studied Fiqh and the new-born discipline called Kalam. But it seems that he was more interested in sciences and philo­sophy, to which he consecrated the rest of his life, especially after he went to Baghdad.

It seems that al-Kindi learnt Greek, but certainly he mastered the Syriac language from which he translated several works. He also revised some of the Arabic translations, such as al-Himsi's translation of Plotinus' Enneads, which passed to the Arabs as one of the writings of Aristotle. Al-Qifti, the biographer, says that “al-Kindi translated many philosophical books, clarified their difficulties, and summarized their deep theories.”

Most of his numerous works (numbering about 270) are lost. Ibn al-Nadim and following him al-Qifti classified his writings, most of which are short treatises, into seventeen groups: (1) philosophical, (2) logical, (3) arithmetical, (4) globular, (5) musical, (6) astronomical, (7) geometrical, (8) spherical, (9), medical, (10) astrological, (11) dialectical, (12) psychological, (13) political, (14) causal (meteorological), (15) dimensional, (16) on first things, (17) on the species of some metals, chemicals, etc.
This account shows to what extent al-Kindi's knowledge was encyclopedic. Some of his scientific works were translated by Gerard of Cremona into Latin and influenced very much the thought of medieval Europe. Indeed, this conciliation remained for a long time the chief feature of this philosophy. Furthermore, al-Kindi, specializing in all the sciences known at his time - of which his writings give sufficient evidence - ­made philosophy a comprehensive study embracing all sciences.
Al-Farabi, Ibn Sina, and Ibn Rushd were first scientists and then philosophers. Philosophy is the knowledge of truth. Muslim philosophers, like the Greek, believed that truth is something over and above experience; that it lies immutable and eternal in a supernatural world. The definition of philosophy in al-Kindi's treatise on “First Philosophy” runs like this: “Philosophy is the knowledge of the reality of things within man's possibility, because the philosopher's end in his theoretical knowledge is to gain truth and in his practical knowledge to behave in accordance with truth.”
At the end of the treatise, God is qualified by the term “truth,” which is the objective of philo­sophy. “The True One (al-Wahid al-Haq) is, then, the First, the Creator, the Sustainer of all that He has created. ...”

Baghdad ,Iraq ❤
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"Blood cannot be washed by blood but only with water"

~ Sultan ul Awliyah Sayyid Abdul Qadir Jillani
(leader of all the friends of Allah Azzawajal)

Picture: The August tomb of Sayyidna Abdul Qadir Jillani in Baghdad, . The beautiful blue dome was commissioned by Ottoman Caliph Suleyman 1 upon the reconquest of Baghad.

Baghdad was the Muslim capital during the Golden Age of Islam

Apple building,which has a fabulous design and a miraculous design..... The second picture is Baghdad in the Abbasid era,1250 years ago...
Muslims were the masters of architecture, science and literature when they raised their religion and took their Prophet as a role model for them, but when they took the West as role model , they are classified today as a third world.