Arabic Islamic culture rose and flourished in the period between the ninth and twelfth centuries leading to the creation of the current population recognized as Arabic Islamic State. The development and spread of the Islamic State during this period are attributable to different avenues, such as the military expansion that resulted in the spread of the Islamic name (Kennedy, 2015). Later, the Islamic state spread in large numbers to different regions. The development and spread of the Islamic community occurred through trade, missionaries, and political structure, leading to the creation of different interpretations of Arabic Islam.
The Arabic Islamic originated from a massive empire making it difficult to manage. During this period, many people converted to Islam and the tax revenue that was collected from the non-Muslim community could not sustain all the expenditures. At the same time, religious authority was also thriving in the region that challenged the legitimacy of the system. The decentralization of the political structure led to the creation of a strong religious background that created an opportunity for creating clear schools of thought. For instance, the last sermon of Prophet Muhammad created the beginning for strengthening the presence of the Islamic community. The prophet revealed to the people about the revelation from Allah using the Quran and the Sunnah, which were to act as the guiding tool towards a happy life (Nasr, 2013). For instance, he encouraged the Arabs not to fear their enemies and insisted that he had only left Islam as the only religion.
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Muslims operations are governed by the following beliefs. For instance, they believe that there is only one supernatural being known as Allah. This information was revealed through the last sermon where Prophet Muhammad claimed he left the Muslims with Allah as the only being to be praised. As a result, Muslims believe that Allah communicates to his people through prophets sent by angels. Thus, they believe in the information that is sent to people through prophets such as Torah, Moses, and Muhammad. Though they believe in Jesus, Muslims do not recognize Isa as the son of God. They also think that there is a presence of the power of Allah, and there will be a Day of Judgment and life after death. The only way for people to get closer to Allah is by sticking to doing good deeds. These tenets reflect the teachings in Christianity that Allah is a powerful being that guides the lives of Muslims.
The Muslims governed their territories by using the Muslim army conquest and unity among the people to conquer and protect the invasion of the region by enemies. The effect of Muslims was experienced during the Rashidun caliphates when the Arab Muslim expanded army expanded beyond the Arabian Peninsula and other territories in the neighboring regions such as Byzantine and the Sasanian empires (Blaydes & Linzer, 2012). The adjacent areas experienced challenges that weakened their functioning. For instance, the regions were faced with issues such as diseases that created an opportunity for Islamic armies to conquer the area. Managing the states was successful because of the high rate of stability and unity among the Arab tribes.
Muslim society perceives women as inferior to men, and they are underrepresented in most areas such as religion, workplace, and political institutions. This information indicates that the Muslim community is patriarchal, just like many communities in the modern world. During the last Sermon, Muhammad recognized the rights that men had over women, thus calling for a need for Muslims to realize that they are equal in the eyes of Allah. The Islamic interaction with Western societies created an opportunity for western scholars to criticize the patriarchal practices by the Islamic state. However, western scholars ignored the existence of patriarchal traditions in their community.
The Islamic world resulted in several intellectual advancements that are applied in the modern world. Many of the developments associated with the Muslim community are in economic, political, and cultural values. For instance, scholars’ in Mesopotamia, Egypt, India, and China engaged in research, thus leading to the creation of new scientific knowledge in the region (Nasr, 2013). The recognized intellectual advancements are associated with the development of expertise in Algebra, trigonometry, chemistry resulting in significant advancements experienced in medicine and engineering.
The divide between the Shiite and Sunni is attributable to religious leadership, as each of the groups was concerned with the person who would succeed Muhammad. The Sunnis claimed that Prophet Muhammad chose Abu Bakr to be the successor while the Shias proclaimed that Ali was the next person to succeed Prophet Muhammad. Each of the groups pushed for their leader, resulting in the creation of the high level of conflict. The effects of conflict spread, causing death of people from both groups. For instance, Ali was killed in 661 while praying in the Mosque, fueling the occurrence of conflict in the region (Kennedy, 2015). As Islam expanded to foreign areas, it formed a new form and involved the community in part.
In conclusion, political, missionary, and economic desires became avenues for the development and spread of the Islamic community. The last Sermon by Prophet Muhammad formed the basis for converting many people from different religions to adhere to Islamic teachings. The Muslim armies conquered and expanded territories to the neighboring communities and maintained this power through stability and unity among the Muslims. The Islamic community is perceived to be a patriarchal community where women do not play an essential role in religious and political institutions. As a result, western societies criticized the Islamic community. However, there was a conflict with the Islamic community as the Shiite and Sunni fought for power to succeed Prophet Muhammad.
References
Kennedy, H. (2015). The Prophet and the age of the Caliphates: the Islamic Near East from the sixth to the eleventh century. Routledge.
Nasr, S. H. (2013). Islamic life and thought. Routledge.
Blaydes, L., & Linzer, D. A. (2012). Elite competition, religiosity, and anti-Americanism in the Islamic world. American Political Science Review, 106(2), 225-243.
