Talk:Greek contributions to the Islamic world

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music?!? arabs took greek music — Preceding unsigned comment added by 173.73.221.208 (talk) 22:49, 11 July 2015 (UTC)[reply]

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Islamic contributions

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At present on this page there is a problem with it overall - "This article is written like a personal reflection, personal essay, or argumentative essay that states a Wikipedia editor's personal feelings or presents an original argument about a topic. Please help improve it by rewriting it in an encyclopedic style. (February 2024) (Learn how and when to remove this message)"

But also there are whole phrases that are just wrong and not sourced - "The common and persistent myth claiming that Islamic scholars “saved” the classical work of Aristotle and other Greek philosophers from destruction is inaccurate"

Can we work together to improve this page?

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Transmission of Greek knowledge

The transmission of Greek knowledge to the Islamic world was a complex, multi-stage process involving various cultures and institutions. While Greek texts continued to be preserved in the Eastern Roman (Byzantine) Empire, the Islamic world played a pivotal role in translating, preserving, and expanding upon this intellectual heritage during the Islamic Golden Age (8th–13th centuries).

During the Abbasid Caliphate, the Graeco-Arabic translation movement flourished, especially in Baghdad under the patronage of Caliph Al-Ma'mun. Institutions such as the House of Wisdom (Bayt al-Hikma) employed scholars from diverse religious and linguistic backgrounds—including Muslims, Christians, and Jews—who translated key Greek works in philosophy, medicine, mathematics, and astronomy into Arabic.^[1]

This movement significantly contributed to the preservation and transformation of works by authors such as Aristotle, Galen, Hippocrates, Euclid, Ptolemy, and Plotinus. While many Greek manuscripts remained available in Byzantium, it was largely through the work of Islamic scholars and translators that they were systematically studied, reproduced, and incorporated into new intellectual frameworks across the Islamic world and eventually Latin Europe.^[2]

The claim that the Islamic world merely acted as a passive conduit for Greek knowledge is not supported by modern scholarship. Instead, Muslim thinkers actively engaged with Greek sources, extending, criticizing, and integrating them into Islamic philosophical, medical, and scientific traditions.

Contributions by Islamic scholars

Islamic scholars were not merely custodians of Greek knowledge but original thinkers who critically engaged with Hellenistic texts, adapting them to Islamic contexts and developing entirely new intellectual traditions. Major figures such as Al-Kindi, Al-Farabi, Avicenna (Ibn Sina), and Averroes (Ibn Rushd) wrote extensive commentaries on Greek texts—particularly those of Plato and Aristotle—and synthesized them with Islamic theology, metaphysics, and science.

Avicenna’s works, such as The Book of Healing and The Canon of Medicine, became foundational in both Islamic and European intellectual traditions, serving as core texts in medieval medical education.^[3]

Averroes, known in Latin Europe as "The Commentator", profoundly influenced Scholasticism through his rigorous Aristotelian exegesis.^[4]

These contributions formed the foundation of falsafa—a distinct Islamic philosophical tradition—which bridged the classical Greek and medieval Latin worlds, playing a significant role in shaping the intellectual conditions that led to the European Renaissance.^[5] Sellotapemaskingtape (talk) 07:31, 9 May 2025 (UTC)[reply]

^ Gutas, Dimitri (1998). Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early Abbasid Society (2nd–4th/8th–10th centuries). London: Routledge. ISBN 978-0-415-20068-1.
^ Saliba, George (2007). Islamic Science and the Making of the European Renaissance. MIT Press. ISBN 978-0-262-69313-5.
^ Nasr, Seyyed Hossein (1968). Science and Civilization in Islam. Cambridge, MA: Harvard University Press. ISBN 978-0-674-79275-4.
^ Butterworth, Charles E. (1982). \"Averroes\". In Kenny, Anthony (ed.). The Cambridge History of Later Medieval Philosophy: From the Rediscovery of Aristotle to the Disintegration of Scholasticism, 1100–1600. Cambridge University Press. ISBN 978-0-521-36933-6.
^ Adamson, Peter (2015). Philosophy in the Islamic World: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-968367-3.

[1] Gutas, Dimitri (1998). Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early Abbasid Society (2nd–4th/8th–10th centuries). London: Routledge. ISBN 978-0-415-20068-1.

[2] Saliba, George (2007). Islamic Science and the Making of the European Renaissance. MIT Press. ISBN 978-0-262-69313-5.

[3] Nasr, Seyyed Hossein (1968). Science and Civilization in Islam. Cambridge, MA: Harvard University Press. ISBN 978-0-674-79275-4.

[4] Butterworth, Charles E. (1982). \"Averroes\". In Kenny, Anthony (ed.). The Cambridge History of Later Medieval Philosophy: From the Rediscovery of Aristotle to the Disintegration of Scholasticism, 1100–1600. Cambridge University Press. ISBN 978-0-521-36933-6.

[5] Adamson, Peter (2015). Philosophy in the Islamic World: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-968367-3.

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