(Cleveland & Bunton 8). Religious and socioeconomic factors, along with a period of rivalry and tension between the Byzantine and Sasanians helped Prophet Muhammad propagate Islam and shape a new Arab identity. Religion played a major role in the spread of Islam in the Arabs and the surrounding empires. At the beginning of Islam, the civilized areas of the Middle East were ruled by one of the two competing empires, the western Roman-Byzantine Empire, or the eastern Sasanian Empire of Iran (Cleveland & Bunton 5). Both empires had a great impact on the rise of Islam from the development of Islamic governing practices to the creation of a religious doctrine.
This creation of the Arab Empire brought together a political system in range of economies and cultural traditions thus providing a vast area for trade. Much like Buddhism that did for those along the Silk Road, conversion to Islam created a sense of community that among those involved thus helping to facilitate commercial many transactions. The Swahili civilization played an important role in the world of Indian Ocean commerce. They provided commercial A centers that would accumulate goods from the interior of sub-Saharan Africa and then would exchange them for products of the Indian Ocean trading network. They not only were A involved economically in this commerce.
As Muslim rule dominated throughout Europe, accomplishments in culture, including architecture and intellectualism, were exceptionally noticeable in their legacy. Not only did religions intertwine, but the heart of rule also provided for a center of cultural creativity known throughout the globe; this accomplishment was enabled by political stability and unity. The prominence of many cities reflected cultural accomplishment. After the establishment of the Umayyad Caliphate of Cordoba, and for centuries to come, the flourishing city of Cordoba served as a solid ground for much success. The initial construction of the Great Mosque, known as the crowning achievement of Islamic art and architecture, initiated the effort.
The taxonomy approach that follows the chronology of the objects is within the field of Islamic art frequently connected with dynasties. Following academic research, museums with Islamic art collections adopted this system of classification based on the ruling houses (Weber, 2012b, p. 303). This can be seen as another example of the museums adopting the academic world of Islamic art. As an example, the catalogue accompanying the new 1971 opening of the Museum für Islamische Kunst in West Berlin had its chapters according to dynasty, with one initial chapter about religious art which is more thematic or societal based (Brisch, 1971). Positive aspects of this taxonomy are the context it can provide and the way it is framed by time and space.
The desirable morals of the faith led people into becoming Muslim. The lucrative location of the beginnings of Islam lead many merchants to trade while spreading the culture. Mecca, Islam’s headquarters, was in the crossroads of the world and in a perfect location for trade, which led to the spread of the culture. In a map created
Geometric and vegetative motifs are widespread all the way through the lands where Islam was once or still is a dominant religion with its cultural force. Islamic art is seen appearing in the private palaces and buildings such as the Alhambra in Spain in addition to the detailed metal work of Safavid Iran. Similarly, certain building architecture appears throughout the Muslim world: masjids with their minarets, mausoleums, gardens and religious schools (madrasas) all shares mutuality, though, their forms fluctuate
(1997). Kala and The crescent: The Relevance of Ruwatan Murwakala to Javanese Muslims in Central Java. Picard, M., & Medinier, R. (2011). The politics of religion in Indonesia : syncretism, orthodoxy, and religious contention in Java and Bal. Epkenhans, T. (2011).
Colonial life is rapidly changing and with it so are cities. Transforming into cities that make early efforts in creating a model for future colonial cities. By this I mean, a city with hospitals, police department, public libraries, fire-stations, and paved and lit streets. These features are products of a rise in urbanization and are an answer to the problems a new urban city faces. In this era a particular city with a pivotal citizen would stand out among the rest and provide some key solutions to urban problems.
Did you know Muhammad was the founder of Islam, but didn’t initially create the religious practices? Muhammad was influenced by the angel Gabriel to recite Allah’s words. Now as you know Mecca was a holy city, but before it was a cross road of the lucrative caravan trade that raged all over Europe. All sorts of things would travel through the city, like spices, perfumes, metals, ivory and silk. It’s the city where Muslim began.
However, the lore forgets to mention the previous owners of the Hagia Sophia, therefore, we begin the start of a relationship at odds. The relationship of preservation and appropriation. To announce Mehmed II’s triumph the, “added specific elements such as the minaret and the mihrab to indicate transformation and appropriation of the building and to signal the victory of Islam.” Mehmed II made his presence known and started the immediate conversion of the Christian, Hagia Sophia into a Muslim, Hagia Sophia. With his new additions he hid other forms of art that were displayed prominently in Hagia Sophia. With Hagia Sophia once been a Christian place of worship, figural depictions of Jesus Christ were included in the ceiling of the church.