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History of Islamic Thought: Difference between revisions
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Whereas Judaism and Christianity began as a religion of small groups, Islam developed as the religion of an expanding empire. Within a hundred years of Prophet [[Muhammad|Muhammad's]] [[Muhammad's Death|death]] in 632 AD, military conquest extended the Islamic world to India, North [[Africa]] and Southern [[Spain]].<ref>{{cite web|url= http://philpapers.org/rec/HYMPIT|title= Philosophy in the Middle Ages|publisher= Indianapolis: Hackett|author= Hyman, J. and Walsh, J.J.|date= 1973|isbn=9781603842082|page=203|archiveurl= |deadurl=no}}</ref> | Whereas Judaism and Christianity began as a religion of small groups, Islam developed as the religion of an expanding empire. Within a hundred years of Prophet [[Muhammad|Muhammad's]] [[Muhammad's Death|death]] in 632 AD, military conquest extended the Islamic world to India, North [[Africa]] and Southern [[Spain]].<ref>{{cite web|url= http://philpapers.org/rec/HYMPIT|title= Philosophy in the Middle Ages|publisher= Indianapolis: Hackett|author= Hyman, J. and Walsh, J.J.|date= 1973|isbn=9781603842082|page=203|archiveurl= |deadurl=no}}</ref> | ||
As a result, a variety of different communities came under Muslim rule, and Islam came into contact with the theological systems of [[ | As a result, a variety of different communities came under Muslim rule, and Islam came into contact with the theological systems of [[People of the Book|Christianity, Judaism, and Zoroastranism]], and the philosophy of India and [[Greece]]. This led Islamic theologians to use philosophical ideas and principles to interpret [[Qur'an|Qur'anic]] doctrines. | ||
The first stage of this process was the translation into [[Arabic]] of Greek philosophical and scientific works that had been preserved by Eastern Christians in Mesopatamia, [[Syria]] and [[Egypt]]. The translators were mostly Nestorian and Jacobite Christians, working in the two hundred years following the early Abbasid period (c. 800). The most important translator of this group was the Syriac-speaking Christian Hunayn Ibn Ishaq (809-873), known to the Latins as ''Joannitius''. The texts were first translated into Syriac, then into Arabic. Despite this process, the translations were generally accurate, aiming for a literal reading rather than elegance.<ref>{{cite web|url= http://philpapers.org/rec/HYMPIT|title= Philosophy in the Middle Ages|publisher= Indianapolis: Hackett|author= Hyman, J. and Walsh, J.J.|date= 1973|isbn=9781603842082|page=204|archiveurl= |deadurl=no}}</ref> | The first stage of this process was the translation into [[Arabic]] of Greek philosophical and scientific works that had been preserved by Eastern Christians in Mesopatamia, [[Syria]] and [[Egypt]]. The translators were mostly Nestorian and Jacobite Christians, working in the two hundred years following the early Abbasid period (c. 800). The most important translator of this group was the Syriac-speaking Christian Hunayn Ibn Ishaq (809-873), known to the Latins as ''Joannitius''. The texts were first translated into Syriac, then into Arabic. Despite this process, the translations were generally accurate, aiming for a literal reading rather than elegance.<ref>{{cite web|url= http://philpapers.org/rec/HYMPIT|title= Philosophy in the Middle Ages|publisher= Indianapolis: Hackett|author= Hyman, J. and Walsh, J.J.|date= 1973|isbn=9781603842082|page=204|archiveurl= |deadurl=no}}</ref> | ||