Comaprison between two articles read them carefully

BAYT-AL HIKMA
Name
Institute
Date
Comparison of articles on Bayt al-Hikma
Bayt al-Hikma, which translates literally to the “House of Wisdom”, was a vast library and research institute which helped in the scientific and technological advancement of the Muslim world. It was an important part of the translation movement, wherein the scientific studies and researches of the world, mainly from countries like Persia, India, Greece and so on were translated into Arabic and thus acquainted with the Muslim world. This article compares two articles detailing the importance of Bayt al-Hikma, and expounds on how the two have shed their own light onto the Institute.
In their article The Significance of the Bayt Al-Hikma (House of Wisdom) in Early Abbasid Caliphate (132A.H-218A.H), Kaviani and his fellow researchers attribute Bayt al-Hikma to be the part of the changing ideology of the Muslim world during the Translation movement. Having conducted a study to determine the exact effect of the Institute on the world, they recall the common thought process of Muslim during the first century A.D., when they more concerned with spreading the teachings of Islam and Islamic studies. Muslims of the times paid attention only to syntaxes, religions, theology and so on. Through the timeline of the translation movement and its general impact, the Kaviani and his fellow researchers have tried to establish the importance of the Bayt al-Hikma CITATION Kav12 n t l 16393 (2012), which was once the largest repository of literature in the world CITATION Dav05 l 16393 (Davis, 2005).

In her article, A Significant of Bait Al-Hikmah in Development of Scientific Work in Abbasids Period and Downfall of this Revolutionary Institute, Saba Anjum details the rise and the downfall of the Bayt al-Hikma, along with its contribution to the scholarly Muslim world, and its main patrons, who left their mark on the world through their works CITATION Anj14 n t l 16393 (2014).
Though both articles are similar in their text matter and diction, Anjum manages to grasp in the first flow, moving tightly from a brief history of the library, to its alumni, role, and then its downfall and the consequent impact on the Muslin world. Kaviani and his fellow researchers, however, seem to lose themselves in the history of the Translation Movement. When it comes, thus, to agreeing with one of the two authors, Anjum will be most people’s first choice, since her article details the most important points in the most effective detail.
As mentioned before, Kaviani begins with the changing ideology of the Muslims, and goes on to detail the establishment and further growth of the Bayt al-Hikma. He details the gradual decline of the importance of the art of translation, translators, and the rise of theological and spiritually governed thought. He delineates on the setting up of the Bayt al-Hikma, and further compares it to other libraries of its time. While an insightful and important paper in its own might, the article begins to confuse very soon into reading. The primary reason for this seems to be the inordinate amount of time that Kaviani takes to get to the actual establishment of the library. His article, therefore, seems imbalanced. There are more history and significance and role, which overshadows the contributions of the institute as the article progresses.
On the contrary, Anjum divides her article into four comprehensible parts. The first provides the reader with a short history of the translation movement and the Bayt al-Hikma. The second goes on to detail its numerous contributions to the Muslim World. Here, Anjum not only details the collective works of the translators and people associated with the library, but also lists some of the most notable scholars who composed original works, and whose writings were published and drawn from by scholars all over the world. The third part details the decline of the Bayt al-Hikma, and how the gradual rise of Sufism once again pushed science and technology and its studies into obscurity as people gravitated towards religion more than logic. Another reason for the decline of the library is detailed in the form of the misconstrued belief that by studying science, Muslims were deviating from the teachings of the Quran and thus compromising with their religion.
One of the starkest differences between the two articles comes out when considering the references that the authors were used. While Kaviani and his fellow mates borrow largely from primarily Muslim texts and theological resources, Anjum maintains a balance between the two, consulting both Muslim, non-Muslim, old and new resources. The result is the shaping of an article that covers all issues and topics clearly, concisely, and without causing any confusion.
Thus, when measuring for impact, Anjum’s findings would be much more agreeable with people than Kaviani’s. This is because while the former provides a succinct and easily comprehensible explanation, the other contains esoteric elements that will not be understood by a layman.
References
BIBLIOGRAPHY Anjum, S. (2014). A Significant of Bait Al-Hikmah in Development of Scientific Work in Abbasids Period and Downfall of this Revolutionary Institute. Aligarh, India: Aligarh Muslim University.
Davis, E. (2005). Memories of State: Politics, History, and Collective Identity in Modern Iraq. University of California Press.
Kaviani, R., Salehi, N., Ibrahim, A. Z., Nor, M. R., Hamid, F. A., Hamza, N., & Yosuf, A. (2012). The Significance of the Bayt Al-Hikma (House of Wisdom) in Early Abbasid Caliphate (132A.H-218A.H). Middle-East Journal of Scientific Research, 1272-1277.