The new understanding by the religious and political leadership led in many cases to a weakening or breakdown of the social and religious structures of parallel religious communities such as Christians and Jews. During the Abbasid Caliphate, expansion ceased and the central disciplines of Islamic philosophy, theology, law, and mysticism became more widespread, and the gradual conversions of the populations within the empire occurred.
Significant conversions also occurred beyond the extents of the empire, such as that of the Turkic tribes in Central Asia and peoples living in regions south of the Sahara in Africa through contact with Muslim traders active in the area and Sufi orders. In Africa it spread along three routes—across the Sahara via trading towns such as Timbuktu, up the Nile Valley through the Sudan up to Uganda, and across the Red Sea and down East Africa through settlements such as Mombasa and Zanzibar.
These initial conversions were of a flexible nature. The Arab-Muslim conquests followed a general pattern of nomadic conquests of settled regions, whereby conquering peoples became the new military elite and reached a compromise with the old elites by allowing them to retain local political, religious, and financial authority.
Peasants, workers, and merchants paid taxes, while members of the old and new elites collected them. The Arab conquerors did not repeat the mistake made by the Byzantine and Sasanian empires, who had tried and failed to impose an official religion on subject populations, which had caused resentments that made the Muslim conquests more acceptable to them.
Instead, the rulers of the new empire generally respected the traditional middle-Eastern pattern of religious pluralism, which was not one of equality but rather of dominance by one group over the others.
After the end of military operations, which involved the sacking of some monasteries and confiscation of Zoroastrian fire temples in Syria and Iraq, the early caliphate was characterized by religious tolerance, and people of all ethnicities and religions blended in public life. Fresh data delivered Saturday mornings.
It organizes the public into nine distinct groups, based on an analysis of their attitudes and values. Even in a polarized era, the survey reveals deep divisions in both partisan coalitions.
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Pew Research Center does not take policy positions. Europe or the Western World was already controlling several territories in the Middle East and the Near East even before the emergence of Islam. However, during that time, these two regions remained socially and politically distant.
Ovey N. Mohammed provided an account of the social and political relationship between Europe and the Middle East before the emergence of Islam. Accordingly, the sociopolitical association began when the Greek Kingdom of Macedon, under the leadership of Alexander the Great, successfully seized several areas in the Middle East from the Persian Empire in B. These areas were subsequently assimilated in the Roman Empire when it emerged in 26 B. Both the Kingdom of Macedon and the Roman Empire attempted to implement the Alexandrian policy of promoting the Hellenistic political and cultural influence over the Middle East.
However, there was no strong leadership in the Middle Eastern territories due to immediate problems in the West. For example, there were political unrest and periodic wars that lasted for two centuries following the death of Alexander the Great in B. The Roman Empire also failed to establish firm control over the Middle East despite having a substantial presence in the Near East regions of Anatolia and Levant.
The failure of the early European kingdoms to provided proper governance in the Middle East alienated the people in the region. Also, the internal social and political problems of these kingdoms, especially the political instability, contributed to failed governance.
Mohammed stressed that these factors were part of the reasons Islam spread within and beyond the Arabian Peninsula. His leadership was not only based on spreading his religious belief but also on his political agenda. In addition, his social and political impact also remains a critical factor in the expansion of the religion in other parts of the world. Mohammad introduced Islam in Mecca from B. During this time, on numerous accounts there were military raids.
Trade and conflict were also apparent between different empires, all of which resulted in the spreading of Islam. According to document C, Mecca had been taken under Muslim rule between This helped them expand Islam because they met new religions which helped them expand as well. This is from Document B. According to Document C it stated that they were gift-giving and had a system of stipends which was payment. This shows that they expanded the Islam Empire by exchanging things and money which also leads to expansion.
Islamic and Christians religions shares similar cultural materials, and both were shaped at the Mediterranean Sea and its surrounding landmasses, extending into Europe, Africa and Southwest Asia. The Clashes were real enough, but they had more to do with being similar than different, with overlapping ideas, resources, and territorial ambitions.
Where Christianity developed in the Roman Empire and proclaimed that Caesar should be given his due, long before capturing the imagination of the emperor himself, Islam formed at the edge of empires, close enough to use their traditions, but distant enough to be able to use a political community of the faithful. Its key texts: the Quran, the Hadith, the Sharia, were written down as Muhammed turned the community into.
How did Islam spread so quickly? Islam a muslim community that forever changed the middle east In this paper I will explain how it spread through The message,trade,and conquest. Trade was one major thing that spread Muhammad 's word. Mecca being a trading hub in the Middle East helped the word spread. Addressing lesser jihad, this encouragement to fight against oppression allowed the Muslims to conquer by force while staying in line with their beliefs.
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