Islam placed a high value on education, and, as the faith spread among diverse peoples, education became an important channel through which to create a universal and cohesive social order. By the middle of the 9th century, knowledge was divided into three categories: the Islamic sciences, the philosophical and natural sciences (Greek knowledge), and the literary arts. The Islamic sciences, which emphasized the study of the Qur¾ân (the Islamic scripture) and the Hadith (the sayings and traditions of the Prophet Muhammad) and their interpretation by leading scholars and theologians, were valued the most highly, but Greek scholarship was considered equally important, albeit less virtuous.
Early Muslim education emphasized practical studies, such as the application of technological expertise to the development of irrigation systems, architectural innovations, textiles, iron and steel products, earthenware, and leather products; the manufacture of paper and gunpowder; the advancement of commerce; and the maintenance of a merchant marine. After the 11th century, however, denominational interests dominated higher learning, and the Islamic sciences achieved preeminence. Greek knowledge was studied in private, if at all, and the literary arts diminished in significance as educational policies encouraging academic freedom and new learning were replaced by a closed system characterized by an intolerance toward scientific innovations, secular subjects, and creative scholarship. This denominational system spread throughout eastern Islam from Transoxania (roughly, modern-day Tajikistan, Uzbekistan, and southwest Kazakhstan) to Egypt, with some 75 schools in existence between about 1050 and 1250.
Organization of education
The system of education in the Muslim world was unintegrated and undifferentiated. Learning took place in a variety of institutions, among them the %alqah, or study circle; the maktab (kuttab), or elementary school; the palace schools; bookshops and literary salons; and the various types of colleges, the meshed, the masjid, and the madrasa. All the schools taught essentially the same subjects.
The simplest type of early Muslim education was offered in the mosques, where scholars who had congregated to discuss the Qur¾ân began before long to teach the religious sciences to interested adults. Mosques increased in number under the caliphs, particularly the ¿Abbâsids: 3,000 of them were reported in Baghdad alone in the first decades of the 10th century; as many as 12,000 were reported in Alexandria in the 14th century, most of them with schools attached. Some mosques—such as that of al-Mancûr, built during the reign of Hârûn al-Rashîd in Baghdad, or those in Isfahan, Mashhad, Ghom, Damascus, Cairo, and the Alhambra (Granada)—became centers of learning for students from all over the Muslim world. Each mosque usually contained several study circles (%alqah), so named because the teacher was, as a rule, seated on a dais or cushion with the pupils gathered in a semicircle before him. The more advanced a student, the closer he was seated to the teacher. The mosque circles varied in approach, course content, size, and quality of teaching, but the method of instruction usually emphasized lectures and memorization. Teachers were, as a rule, looked upon as masters of scholarship, and their lectures were meticulously recorded in notebooks. Students often made long journeys to join the circle of a great teacher. Some circles, especially those in which the $adîth was studied, were so large that it was necessary for assistants to repeat the lecture so that every student could hear and record it.
Elementary schools (maktab, or kuttab), in which pupils learned to read and write, date to the pre-Islamic period in the Arab world. After the advent of Islam, these schools developed into centres for instruction in elementary Islamic subjects. Students were expected to memorize the Qur¾ân as perfectly as possible. Some schools also included in their curriculum the study of poetry, elementary arithmetic, penmanship, ethics (manners), and elementary grammar. Maktabs were quite common in almost every town or village in the Middle East, Africa, Sicily, and Spain.
Schools conducted in royal palaces taught not only the curriculum of the maktabs but also social and cultural studies designed to prepare the pupil for higher education, for service in the government of the caliphs, or for polite society. The instructors were called mu¾addibs, or instructors in good manners. The exact content of the curriculum was specified by the ruler, but oratory, history, tradition, formal ethics, poetry, and the art of good conversation were often included. Instruction usually continued long after the pupils had passed elementary age.
The high degree of learning and scholarship in Islam, particularly during the ¿Abbâsid period in eastern Islam and the later Umayyads in western Islam, encouraged the development of bookshops, copyists, and book dealers in large, important Islamic cities such as Damascus, Baghdad, and Córdoba. Scholars and students spent many hours in these bookshop schools browsing, examining, and studying available books or purchasing favorite selections for their private libraries. Book dealers traveled to famous bookstores in search of rare manuscripts for purchase and resale to collectors and scholars and thus contributed to the spread of learning. Many such manuscripts found their way to private libraries of famous Muslim scholars such as Avicenna, al-Ghazâlî, and al-Fârâbî, who in turn made their homes centers of scholarly pursuits for their favorite students
Fundamental to Muslim education though the circle schools, the maktabs, and the palace schools were, they embodied definite educational limitations. Their curricula were limited; they could not always attract well-trained teachers; physical facilities were not always conducive to a congenial educational environment; and conflicts between religious and secular aims in these schools were almost irreconcilable. Most importantly, these schools could not meet the growing need for trained personnel or provide sufficient educational opportunities for those who wished to continue their studies. These pressures led to the creation of a new type of school, the madrasa, which became the crown and glory of medieval Muslim education. The madrasa was an outgrowth of the masjid, a type of mosque college dating to the 8th century. The differences between these two institutions are still being studied, but most scholars believe that the masjid was also a place of worship and that, unlike the madrasa, its endowment supported only the faculty and not the students as well. A third type of college, the meshed (shrine college), was usually a madrasa built next to a pilgrimage centre. Whatever their particularities, all three types of college specialized in legal instruction, each turning out experts in one of the four schools of Sunni, or orthodox, Islamic law.
Madrasas may have existed as early as the 9th century, but the most famous one was founded in 1057 by the vizier Ni“âm al-Mulk in Baghdad. The Ni“âmîyah, devoted to Sunni learning, served as a model for the establishment of an extensive network of such institutions throughout the eastern Islamic world, especially in Cairo, which had 75 madrasas; in Damascus, which had 51; and in Aleppo, where the number of madrasas rose from 6 to 44 between 1155 and 1260.
Important institutions also developed in western Islam, under the Umayyads, in the Spanish cities of Córdoba, Sevilla (Seville), Toledo, Granada, Murcia, Almería, Valencia, and Cádiz. The madrasas had no standard curriculum; the founder of each school determined the specific courses that would be taught, but they generally offered instruction in both the religious sciences and the physical sciences.
The contribution of these institutions to the advancement of knowledge was vast. Muslim scholars calculated the angle of the ecliptic; measured the size of the Earth; calculated the precession of the equinoxes; explained, in the field of optics and physics, such phenomena as refraction of light, gravity, capillary attraction, and twilight; and developed observatories for the empirical study of heavenly bodies. They made advances in the uses of drugs, herbs, and foods for medication; established hospitals with a system of interns and externs; discovered causes of certain diseases and developed correct diagnoses of them; proposed new concepts of hygiene; made use of anesthetics in surgery with newly innovated surgical tools; and introduced the science of dissection in anatomy. They furthered the scientific breeding of horses and cattle; found new ways of grafting to produce new types of flowers and fruits; introduced new concepts of irrigation, fertilization, and soil cultivation; and improved upon the science of navigation. In the area of chemistry, Muslim scholarship led to the discovery of such substances as potash, alcohol, nitrate of silver, nitric acid, sulfuric acid, and mercury chloride. It also developed to a high degree of perfection the arts of textiles, ceramics, and metallurgy.
Major periods of Muslim education and learning
The renaissance of Islamic culture and scholarship developed largely under the ¿Abbâsid administration in eastern Islam and later under the Umayyads in western Islam, mainly in Spain, between 800 and 1000. This latter period, the golden age of Islamic scholarship, was largely a period of translation and interpretation of Classical thoughts and their adaptation to Islamic theology and philosophy. The period also witnessed the introduction and assimilation of Hellenistic, Persian, and Hindu mathematics, astronomy, algebra, trigonometry, and medicine into Muslim culture. Whereas the 8th and 9th centuries—mainly between 750 and 900—were characterized by the introduction of Classical learning and its refinement and adaptation to Islamic culture, the 10th and 11th were centuries of interpretation, criticism, and further adaptation. There followed a period of modification and significant additions to Classical culture through Muslim scholarship. Creative scholarship in Islam from the 10th to the 12th century included works by such scholars as Omar Khayyam, al-Bîrûnî, Fakhr al-Dîn al-Râzî, Avicenna (Ibn Sînâ), al-labarî, Avempace (Ibn Bâjjah), and Averroës (Ibn Rushd). During the 12th and 13th centuries, most of the works of Classical learning and the creative Muslim additions were translated from Arabic into Hebrew and Latin. These translations were instrumental in bringing about the early phases of the European intellectual awakening, which coincided with the decline of Muslim scholarship.
Influence of Islamic learning on the West
As Europe was absorbing the fruits of Islam’s centuries of creative productivity, signs of Latin Christian awakening were evident throughout the European continent. The 12th century was one of intensified traffic of Muslim learning into the Western world through many hundreds of translations of Muslim works, which helped Europe seize the initiative from Islam when political conditions in Islam brought about a decline in Muslim scholarship. By 1300, European scholars stood once again on the solid ground of Hellenistic thought, enriched or modified through Muslim and Byzantine efforts.