Today was the End of the Siege of Baghdad that ended with the destruction of the city and the End of the Islamic Golden Era.

During this period, artists, engineers, scholars, poets, philosophers, geographers and traders in the Islamic world contributed to agriculture, the arts, economics, industry, law, literature, navigation, philosophy, sciences, sociology, and technology, both by preserving earlier traditions and by adding inventions and innovations of their own.

Also at that time the Muslim world became a major intellectual centre for science, philosophy, medicine and education. In Baghdad they established the “House of Wisdom“, where scholars, both Muslim and non-Muslim, sought to gather and translate the world’s knowledge into Arabic in the Translation Movement.

Many classic works of antiquity that would otherwise have been forgotten were translated into Arabic and later in turn translated into Turkish, Sindhi, Persian, Hebrew and Latin. Knowledge was synthesized from works originating in ancient Mesopotamia, Ancient Rome, China, India, Persia, Ancient Egypt, North Africa, Ancient Greece and Byzantine civilizations.

Rival Muslim dynasties such as the Fatimids of Egypt and the Umayyads of al-Andalus were also major intellectual centres with cities such as Cairo and Córdoba rivaling Baghdad.

A major innovation of this period was paper – originally a secret tightly guarded by the Chinese. The Arabs improved upon the Chinese techniques of using mulberry bark by using starch to account for the Muslim preference for pens vs. the Chinese for brushes. By AD 900 there were hundreds of shops employing scribes and binders for books in Baghdad and public libraries began to become established.

Much of this learning and development can be linked to topography. Even prior to Islam’s presence, the city of Mecca served as a center of trade in Arabia. The tradition of the pilgrimage to Mecca became a center for exchanging ideas and goods.

Many medieval Muslim thinkers pursued humanistic, rational and scientific discourses in their search for knowledge, meaning and values. A wide range of Islamic writings on love, poetry, history and philosophical theology show that medieval Islamic thought was open to the humanistic ideas of individualism, occasional secularism, skepticism and liberalism.

Religious freedom, though society was still controlled under Islamic values, helped create cross-cultural networks by attracting Muslim, Christian and Jewish intellectuals and thereby helped spawn the greatest period of philosophical creativity in the Middle Ages from the 8th to 13th centuries.

A number of distinct features of the modern library were introduced in the Islamic world, where libraries not only served as a collection of manuscripts as was the case in ancient libraries, but also as a public library and lending library, a centre for the instruction and spread of sciences and ideas, a place for meetings and discussions, and sometimes as a lodging for scholars or boarding school for pupils.

The concept of the library catalogue was also introduced in medieval Islamic libraries, where books were organized into specific genres and categories.

The State and Revolution :flag-su:

:lenin-shining: :unity: :kropotkin-shining:
The Conquest of Bread :ancom:

Remember, sort by new you :LIB:

Yesterday’s megathread :sad-boi:

Follow the ChapoChat twitter account :comrade-birdie:

THEORY; it’s good for what ails you (all kinds of tendencies inside!) :RIchard-D-Wolff:

COMMUNITY CALENDAR - AN EXPERIMENT IN PROMOTING USER ORGANIZING EFFORTS :af:

Join the fresh and beautiful batch of new comms:

!finance@hexbear.net :deng-salute:

!agitprop@hexbear.net :allende-rhetoric:

!recovery@hexbear.net :left-unity-2:

!neurodiverse@hexbear.net :Care-Comrade: