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Muslims in the Middle Ages
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From the 8th century to the 12th century, medieval Islam was at the height of its “golden age”. The latter is also referred to as “classical Islam”. Thanks to a documentary entitled Lorsque le Monde parlait Arabe as well as the readings from Buresi’s Geo-histoire de l’Islam, this paper will discuss this “golden age” of Islam, as well as the unique facets of this early Islamic civilization.
Two questions arise when observing this subject: Firstly, what would explain the fact that philosophy ceased to be practiced in the Muslim world after the 12th century?
And secondly, based on our readings and the documentary, why should the nomenclature of “golden age” or “classical Islam” be used with a grain of salt, and does not quite adequately describe medieval Islam.
In order to answer these questions, we will first summarize the documentary Lorsque le Monde parlait Arabe and describe this pivotal moment in medieval history. An Islamic empire between the 8th and 12th century, with two distinct Caliphates and countless scientific, mathematical, astrological, medical, and philosophical advances, which managed to achieve the unprecedented
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It depicts in detail how Islam managed to spread very rapidly throughout the southern coast of the Mediterranean from the Iberian Peninsula (Al-Andalus) all the way to modern day Iran. This rapid spread can be explained thanks to the unique approach Islam had with regards to the other Abrahamic faiths, the “peoples of the book” or “protected persons” (Dhimmi). Rather than convert people to Islam by force, the first Muslims would protect other faiths and culture. Indeed, many of the early converts were by choice, be it to gain an economic edge, or out of newfound conviction. Furthermore, often non-Muslim individuals were integrated within the Caliphates
Cobb, Paul. "Introduction." Ibn Munqidh, Usama. Book of Contemplation Islam and the Crusades. New York: Penguin Books, 2008. xv-xlii.
The two most polarizing and influential religious figures of time, Jesus Christ and Muhammad, have been considered to be two people who, at two different times, attempted to bring messages that would change the landscape of the spirituality of the world and gain followings from the masses. Timothy George shows the two for being responsible for creating two of the three historical religions in the world, with both descended from the third, Judaism, in his article in Christianity Today. While both may have lived a parallel path for some parts and shared a similar message amongst a few issues, they severely disagreed in their teachings on others, and encountered different events in their life span, especially towards the end. From their lives’, to their actions, and to their teachings, this paper will examine the similarities and differences in the two great “teachers” of the religious movements of the Anno Domini age, and how vastly contrasting the two truly were at the core of their leadership and values. The heart of Islam and Christianity, examined to the core of their founders.
The Islamic Empire explored natural philosophy and employed these understandings in instrumentality. They accumulated the natural philosophy of other cultures and expanded on their ideas in accordance with practicality. The Islamic Empire was the most advanced scientific nation for 500 years but declined because there was not much need for improvement in functioning. Career scientist only existed amongst the rich. The Islamic Empire is focused on the instrumentality of science, but even with the pronounced focus of instrumentality, the Islamic Empire experienced a dynamic between the dichotomy of instrumentality and natural philosophy, each seemingly distinct branch of science ebbing and flowing with the support and advancement of one another.
Scheindlin, Raymond P. "The Jews in the Islamic World: From the Rise of Islam to the end of the Middle Ages (632 to 1500)." In A Short History of the Jewish People: From Legendary Times to Modern Statehood. New York: Macmillan, 1998. 71-87.
The Muslim empire expanded vastly from 622 CE to 750 CE. This empire could be compared to the Holy Roman Empire, one of the greatest in the world. There are three main reasons to explain how the Muslim empire reached its height; battling for land, signing peace treaties, and granting stipends. Every Muslim who were in the military fought against other civilizations for land. After that, they made an agreement, or a peace treaty, to the people of the land they conquered. The Muslims would also give gifts called stipends to conquered people who helped the Islam’s. The next paragraph will be explaining how Muslims fought for land and how that was important.
After the death of the Prophet Muhammad, the death of Islam was very possible. The Arab conquests were remembered merely as one of the history’s more improbable “might-have-beens”. It may easily have been the end, if not for the decisive action taken by the early Muslim leadership, notably by the first two caliphs (or successors of the Prophet). Like Muhammad
...all, W. The Sources of Islam. Edinburgh, Scotland: T & T Clark Sivan, Emmanuel. Radical Islam: Medieval Theology and Modern Politics. Enlarged Edition. New Haven, CT: Yale University Press, 2001 Spencer, H. Islam and the Gospel of God: A Comparison of the Central Doctrines of Christianity and Islam, Prepared for the Use of Christian Workers Among Muslims. Delhi, India: S.P.C.K., 1998 Stott, John R. & Coote, Robert, editors. Down to Earth: Studies in Christianity and Culture. Grand Rapids, MI: Eerdmans, 2000 Sweetman, J. Windrow. Islam and Christian Theology. Part II Volume II. London: Lutterworth Press, 1999 Vander Werff, Lyle L. Christian Missions to Muslims. S. Pasadena, CA: William Carey Library, 2002 Zwemer, Samuel M. Heirs of the Prophets: An Account of the Clergy and Priests of Islam, the Personnel of the Mosque and 'Holy Men'. Chicago: Moody Press, 2002
Rahman, Fazlur. Islam & Modernity: Transformation of an Intellectual Tradition. Chicago: U of Chicago, 1982. Print.
In the early 6th century, Muhammad introduced Islam into the Arab world, and asserted that there was only one true God. Islam demanded that believers obey God’s will and laws (Islamic Law, web). By introducing Isla...
Islamic Spain can be seen as one of the only societies that has grasped the importance of synergy and placed this notion above the typical need for absolute control. It is here where adherents of three religions coexisted and thrived culturally, economically, and intellectually. Two works explain the history of Islamic Spain, one being a documentary by Gardner Films, Cities of Light: The Rise and Fall of Islamic Spain, and the other a book by Tamim Ansary called Destiny Disrupted: A History of The World Through Islamic Eyes. While both Ansary and Gardner Films explore the themes of Spain under Islamic rule, Gardner Films provides the viewer with a more thorough history of the region whereas Ansary remains brief and narrow with his narration. The documentary Cities of Light provides a view of Islamic Spain from its beginning to its very end.
The Islamic tradition, as reflected in Naguib Mahfouz’s Zaabalawi, has over the course of history had an incredible impact on Arab culture. In Mahfouz’s time, Islamic practices combined with their political relevance proved a source of both great power and woe in Middle Eastern countries. As alluded to in Zaabalawi, Mahfouz asserts the fact that not all Muslims attain religious fulfillment through this common tradition, and other methods outside the scope of Islam may be necessary in true spiritual understanding.
Islamic civilization began in Arabia, but it spread to many areas in the proximity of the peninsula. It spread as far as Spain, as well as many areas between the two locations. The civilization reached the Eastern Roman Empire, Persia, Egypt, and Africa. The Muslim warriors were extremely courageous, and their religious zeal aided in the conquests of many empires surrounding Arabia. However, the weakn...
There are many terms used to describe the period after the fall of Rome and before the Renaissance, three main terms being the Middle, Medieval, and Dark Ages. In general, these terms are used interchangeably, but are these fair substitutions? In recent years the term “Dark Ages” is becoming less and less acceptable as a phrase which describes the span of years it is meant to refer to. The use of the term “dark” implies a period of stagnation, which is becoming a questionable concept. In particular, the span of time referred to in this paper is 530-1452 BCE, with specific attention paid to the scientific discoveries and innovations rather than art or literature. These dates are significant because in 529 the Academy and Lyceum in Athens were shutdown by the Byzantine emperor, thus ending the Greek intellectual influence. The date of 1453 is chosen because many Greek texts arrived in Europe in 1453 after the fall of Constantinople at the hands of the Turks, thereby reviving the struggling European scientific fields (Bunch 93). This essay will show that the medieval period was not a so-called “dark age” because of scientific innovation in the Islamic world, and is only referred to as such because of the popular bias in the West of focusing on Europe. In order to make this clear, firstly, two objections to this proposition will be analyzed and clearly refuted. Following these counter arguments, the main weight of historical facts and events in the identification and explanation of Islamic scientific innovation will be presented, showing the inaccuracy of referring to the medieval period as dark. Finally, I will show that the misleading perception of the medieval era as stagnant is due to the modern bias for the superiority of Western...
The Fatimid’s had been rumored to be tolerant, compassionate and focused on unifying Islam; however, it has been proved that this was not always the case. Orientalists have acknowledged their contribution towards the advancement of Islam and claim that the Christian and Jewish communities excelled during this time; but it did not come without its deceptions and deviations from Islamic norms and rules. This historiography will explore whether the Fatimids were actually the tolerant Muslims whose actions, belief systems and practices evidenced the growth of Islam and tolerance of other religions, or if they were merely politi...
In this book , Esposito provides a succinct, up-to-date survey of the Islamic experience, an introduction to the faith, belief, and practice of Islam from its origins to its contemporary resurgence. He traces the emergence and development of this dynamic faith and its impact on world history and politics. He discusses the formation of Islamic belief and practice (law, theology, philosophy, and mysticism), chronicling the struggle of Muslims to define and adhere to their Islamic way of life. Equally important is the essential information Esposito provides on the contemporary world of Islam, from Muslim responses to the challenges of colonialism and modernization to the reassertion of Islam in politics and society.