The Islamic Golden Age: Some Examples of Appreciation of the Language, Culture and Religion of Non- Muslims (Part One)

By Dr. Zafar Darik Qasmi, New Age Islam 8 September 2025 Abstract: During the Islamic Golden Age, particularly during most of the Abbasid and Mughal period, Muslim intellectual broadmindedness shaped world civilisation by embracing knowledge, translating works, and engaging respectfully with diverse cultures. From Abbasid Baghdad to Mughal India, Muslims valued learning, preserved sciences, and promoted dialogue. Their openness influenced the European Renaissance and proves that knowledge grows only through tolerance, respect, and cultural exchange. Main Points: 1. During the Islamic Golden Age Muslims embraced wisdom from all cultures with respect and openness. 2. Abbasid House of Wisdom translated Greek, Persian, Sanskrit into Arabic. 3. Scholars like Al-Biruni studied Indian sciences and traditions deeply. 4. Muslim rulers valued Hindu knowledge, appointing them in high offices. 5. Intellectual acceptance of other views spread sciences globally, inspiring European Renaissance growth. 6. Knowledge without acceptance of other ideas fails; openness ensures human civilization's true progress. ----- The present situation of the country is highly worrying. There are many reasons for this, but the most prominent is the repeated claim that when Muslims held power in India, they not only treated the Hindu population unjustly, also discriminated against them, promoted religious hatred, and dealt unfairly with their history, culture, sciences, and literature. However, the study of history clearly shows that these accusations have no reality. Such claims are deliberately spread to create an atmosphere of hatred against Muslims so that certain political elements may gain advantage. If we observe the present national scenario, it becomes clear that these statements are being promoted everywhere. Even the media today considers it a duty to hold debates on such topics, while some politicians make provocative speeches against Muslims in election rallies to spread unrest and discord at the public level. The truth is that such people are not only damaging social relations but also deliberately ignoring the facts of Indian history. In the following discussion, I will try to show how Muslims treated the religion, culture, knowledge, and traditions of their Hindu brothers with appreciation and respect. It is a fact that the main religious sources of Hindus and many of their other works were in Sanskrit. This language was widely prevalent in India. Several sciences and arts of India were introduced into the Muslim world through translations from Sanskrit into Arabic. In the same way, information was gathered about their religion and beliefs. For instance, works such as Tuzk-e-Jahangiri, ( تزک جہاں گیری) Ma’athir al-Umara, ( مآثر الامراء) and A’in-e-Akbari ( آئین اکبری) give detailed accounts of this. From the Abbasid period to the Mughal era, Muslim rulers valued Hindu sciences, arts, and culture, and even appointed Hindus to high positions. During the Abbasid rule, translations into Arabic were made from various languages, including Syriac, Hebrew, Coptic, Persian, Chaldean, and Phoenician. Sanskrit translations began during the reign of Caliph Abu Ja‘far Mansur. Following this tradition, Caliphs Harun al-Rashid and Mamun al-Rashid also expanded their relations with India. For example, when Harun al-Rashid once became seriously ill and court physicians failed to cure him, he called for a renowned Hindu scholar and physician named Manka. Through his treatment, Harun recovered. Manka remained in Baghdad, learnt Persian, and translated several works from Sanskrit. Shibli Nomani mentions that another Hindu scholar, Saleh (Sali), also worked at the Abbasid court. Similarly, another scholar, known as Ibn Dhan, translated Sanskrit works into Arabic and also served as the head of the hospital built by the Barmakids in Baghdad. The famous historian al-Mas‘udi also recorded that when he visited Kannauj, he observed that the Hindu king there had a great interest in religious debates, and he often discussed matters of faith with Muslims and people of other religions. Later, the great scholar Al-Biruni also translated several Arabic works into Sanskrit for the benefit of Hindus. His famous book on Indian sciences and traditions, which was edited and published in Germany by the scholar Sachau, remains a priceless source of knowledge. Al-Biruni himself studied Sanskrit and learnt several Puranas by heart, which he listed in his works. This clearly shows that by the Abbasid era, the study of Sanskrit had become common among Muslims, mainly because the House of Wisdom (Bayt al-Hikmah) had established a special department for Sanskrit translations. Muslims, therefore, introduced Indian culture and Hindu sciences widely into their own society. Shibli Nomani even listed about twenty Sanskrit works that were translated into Arabic, covering a variety of subjects and showing their great value. During Muslim rule in India, translations from Sanskrit into Persian were also carried out. For example, Sultan Firoz Shah Tughlaq, during his visit to Jwalamukhi in 772 AH, found 1,300 ancient Sanskrit manuscripts in a temple. He had these works translated, including a book on astronomy which was rendered into verse and titled Dalail-i-Firozi.( دلائل فیروزی)Later, Abdul Qadir Badauni mentioned in Muntakhab-ut-Tawarikh that he had seen some of these translated works when he visited Lahore in 1000 AH. Emperor Akbar’s interest in Sanskrit is also well-known, and under his patronage, many works were translated. These facts prove beyond doubt that Muslims, in every era, displayed intellectual tolerance and benevolent behaviour. Islamic history is full of shining examples of intellectual openness and cultural respect. Muslims did not confine themselves to their own religious domain but engaged with other religions, cultures, and philosophies with open hearts and minds. This attitude was rooted in the Islamic teaching that knowledge is light and ignorance is darkness. The Qur’an repeatedly invites humankind to think, research, and reflect on the mysteries of the universe, and it was this teaching that led Muslims towards tolerance and intellectual breadth. The most significant feature of this intellectual tolerance was that Muslim scholars preserved the knowledge of different civilisations, enriched it with their own contributions, and then passed it on to the world. Institutions like the House of Wisdom in Baghdad translated Greek, Indian, Persian, and Roman sciences. These translations were not mere transfers of knowledge; they were critically examined, developed further, and given new foundations. As a result, philosophy, mathematics, medicine, astronomy, and other fields advanced in remarkable ways during the Muslim era. Another proof of Muslim tolerance was their acceptance of the contributions of non-Muslim thinkers and scientists. For example, Indian numerals were adopted in the Muslim world, which later spread to Europe. Similarly, Greek philosophy and medicine were studied and developed by Muslim scholars such as Ibn Sina and al-Farabi, who critiqued and elaborated upon Aristotle and Plato. Muslims also recognised disagreement as an essential part of learning. Academic debates and discussions took place in schools and scholarly gatherings, with scholars of different traditions participating respectfully. This culture of dialogue produced diversity in jurisprudence, theology, and philosophy. Sufi thinkers also spread this tolerance, believing that wisdom and knowledge are the shared heritage of all humanity. This mindset expanded Islamic civilization and turned it into a global intellectual hub. From the libraries of Andalusia to those of Baghdad and Samarkand, Muslims created environments where people of different nations and races worked together in research. The European Renaissance itself was deeply influenced by this Muslim intellectual openness, as Muslims preserved ancient sciences and transmitted them to Europe, where they became the foundation of new intellectual movements. In conclusion, Muslim intellectual tolerance was not just a moral attitude but a necessity for knowledge. It gave human civilization new directions and conveyed the universal message that knowledge has no borders. This legacy still teaches us that without tolerance and openness, true progress in knowledge and society is not possible. URl: https://www.newageislam.com/interfaith-dialogue/islamic-golden-language-culture-religion-non-muslims-part-one/d/136751 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism