By Malise Ruthven
one of the nice civilizations of the realm, Islam is still an enigma to Western readers. Now, in a superbly illustrated old atlas, famous student of faith Malise Ruthven recounts the interesting and demanding background of the Islamic global.
From the start of the prophet Muhammed to the independence of post-Soviet Muslim states in important Asia, this available and informative atlas explains the historic evolution of Islamic societies. brief essays hide a wide selection of issues, together with the critical roles performed by way of sharia (divine legislations) and fiqh (jurisprudence); philosophy; arts and structure; the Muslim urban; alternate, trade, and production; marriage and kin lifestyles; tribal distributions; kinship and dynastic energy; ritual and devotional practices; Sufism; modernist and reformist tendencies; the ecu domination of the Islamic international; the increase of the fashionable nationwide nation; oil exports and hands imports; and Muslim populations in non-Muslim international locations, together with the USA.
Lucid and alluring full-color maps chronicle the altering inner and exterior obstacles of the Islamic international, exhibiting the imperative alternate routes during which items, principles, and customs unfold. Ruthven lines the effect of assorted Islamic dynasties in paintings and structure and indicates the distribution of sects and spiritual minorities, the constitution of Islamic towns, and the distribution of assets. one of the book's invaluable contributions is the incorporation of the customarily overlooked geographical and environmental components, from the Fertile Crescent to the North African barren region, that experience assisted in shaping Islamic background.
wealthy in narrative and visible element that illuminates the tale of Islamic civilization, this well timed atlas is an essential source to someone drawn to international historical past and faith.
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Extra info for Historical Atlas of Islam
By 1070, when they lost Sicily to the Normans, Barqa had become the western limit of the Fatimid Empire, which soon became effectively limited to only Egypt. Ascalon, the last Fatimid foothold in Syria-Palestine, was lost to the Franks in 1153. Fatimid rule ended in 1171, when Salah al-Din (Saladin), who became the last Fatimid vizier after taking over Egypt, had the khutba (ser- L 50 the Fatimid caliphate embarked on its decline. Northern Syria was irrevocably lost in 1060. By then, the Fatimids were confronted D YA with the AY UM growing a Ag The Shiite Ismaili caliphate of the Fatimids was established in Ifriqiya in the Maghreb when a group of Kutama Berbers accepted the claims of Abdallah al-Mahdi to be the rightful descendant of Ali and Fatima and rose against the Aghlabids in 909.
36 led o Cor Uma dova, c ap y Gib yad Em ital of ral irate tar Tle mc Id en 789 risids –92 6 Rus Ma 776 tamids rrak S esh ijilmas –906 sa marian and Koran reciter A romanticized nineteenth- er To 20° N ABBASID CALIPHATE UNDER HARUN AL-RASHID Sufism (Islamic mysticism) flourished under Barmaki family, led to a period of political the caliph. The famous ascetic and mystic and territorial decline. Harun’s decision to Maruf al-Karkh (d. 815) was among the lead- divide the empire between his two sons al- Extent of Abbasid Empire 786–809 ing expositors of Sufism in Baghdad.
Even in the central heartlands of the empire—Iraq and western Iran—the caliphs were virtual prisoners of the Shiite Buyids, a warrior clan from Daylam, south of the Caspian. In Inner Asia, where the Samanids had established a flourishing capital in Bukhara, the adoption of Islam by Turkish-speaking tribes subverted the role of the Samanids as ghazis. These were frontier warriors entrusted with the defense of Islam against nomadic incursions. The practice of recruiting warriorslaves, known as mamluks or ghulams, from mountainous or arid regions hastened the disintegration of the empire.