In the artistic culture of mankind, one of the most important places belongs to the Arab-Muslim culture, which was created by Arab tribes (from the word "Arab", that is, a brave rider). Mecca, where the sanctuary of the Kaaba was located
In Arabic, “Islam” means “submission,” and the name “Muslims” comes from the word “Muslim” (those who have surrendered themselves to Allah). The founder of Islam was the Arab merchant Muhammad. Muhammad The means of uniting numerous Arab tribes into a single state was the new Muslim religion of Islam. Islam ISLAM
The basis of the beliefs of Islam is its so-called “five pillars”: belief in one god, Allah, and his prophet Muhammad; daily prayer five times a day; annual fasting in the month of Ramadan Eid; obligatory almsgiving, zakat tax for the benefit of the poor; pilgrimage to Mecca at least once in a lifetime, hajj. The Koran (Arabic: أَلْقُرآن) is the holy book of Muslims. The word "Quran" comes from the Arabic "reading aloud", "edification"
Sufism (Arabic: تصوف)) is a mystical-ascetic movement in Islam, one of the main directions of classical Muslim philosophy. The generally accepted point of view, expressed by medieval Muslim authors, is that the word Sufism comes from the Arabic “suf” (Arabic صوف wool). Within Islam, such movements arose as: Sunnism - the choice of a ruler from the family of Muhammad; Shiism – the divine nature of power; Sufism is Muslim mysticism.
ARAB ARCHITECTURE Typology of buildings CULT BUILDINGS (Mosque, minaret, madrasah) SECULAR BUILDINGS (caravanserais (roadside hotels) and covered markets, palaces of rulers and nobility, fortified citadels, city walls with towers and gates, majestic bridges, etc.)
PANEGYRIC is the main genre of Arabic poetry of the 7th-8th centuries. PANEGYRIC is the main genre of Arabic poetry of the 7th-8th centuries. KYTA - a poem of lines with a single content; KYTA - a poem of lines with a single content; RUBAI - a poetic aphorism of four lines; RUBAI - a poetic aphorism of four lines; GAZELLES - lyrical love songs GAZELLES - lyrical love songs Classic genres of poetry of the Rubaiyat of Omar Khayyam
“The artistic culture of the Muslim East: logic abstract beauty».
Find a painting by N.K. Roerich "Mohammed on Mount Hira".
Epigraph: poems by A.S. Pushkin 5h. "Imitation of the Koran."
Pray to the Creator; he is mighty:
He rules the wind; on a hot day
sends clouds to the sky;
Gives the earth tree shade.
He is merciful: he is to Mohammed
Opened the shining Koran,
May we also flow towards the light,
And let the fog fall from your eyes.
Exposure: Show a video of oriental architecture (mosque) to music.
1.Question: What do these buildings have in common? (Eastern style. Islamic architecture. Mosques)
Exercise: Write down similar features (characteristic architectural elements).
Hear the answers.
We check our answers in notebooks with the correct standard
ANSWER: General concept: unity with eternity, balance with nature, feeling of peace;
Empty space in the interior is a symbol of presence spiritual origin, i.e. divine voids";
A combination of decorativeness and rhythm.
Strict geometric shapes;
Huge size of the building
Very wide domes.
Abstract decorative decorations: inlay, colored tiles, paintings, carvings;
The open courtyard is square;
Belt of arched galleries
Presence of minarets
The orientation of one of the parties towards Mecca.
Tie:
Question: What kind of religion is Islam? Who do we call a Muslim?
Answer: information about the emergence of Islam.
Video shown: painting by N.K. Roerich “Mohammed on Mount Hira”, Pushkin’s poems taken in the epigraph about the Koran are read.
Despite all the similarities, the temples have their own characteristics.
Peoples who influenced the development of Islamic medieval artistic culture.
1. “Golden Age of Culture” of the Abbasid reign – heyday of Baghdad(founded in 762).
What institutions did the caliphs build to promote the development of education? (madrassas, libraries). In the middle of the 9th century. The “House of Wisdom” was opened - in it scientists translated into Arabic. Language Works of classical world literature.
1) Music as one of the forms of scientific knowledge (Islamic philosopher. Tradition)
Scientific theorist Al-Farabi - “Great treatise on music” (problems of acoustics, instrumentation, aesthetics and philosophy of music were developed. Studies).
2) performing skills: improvisation vocal and instrumental.
Assignment: voice a statement about the requirement for a singer’s vocal technique (p. 85; textbook by MHC L.A. Rapatskaya)
3) Instruments - drums, tambourines, timpani, oud - older than the European lute, bowed rebab.
4) The maqama culture has been characteristic of the Islamic world since ancient times (maqama are the canonical rules of modal and rhythmic compositions characteristic of Arabic music) and has given rise to national branches. This kind of music is called "symphony of Islamic peoples"
10th century - formation of a caliphate centered in Cordoba.
Peoples of the Iranian group(in the 7th-8th centuries a single literary language– Farsi). The commonality of traditions in the art of Iran, Azerbaijan, Afghanistan, Central Asia- sublime, flowery Iranian (Persian) classical poetry, like ornaments.
Rudaki(Abu Abdallah Jafar lived at the end of the 9th-10th centuries) - the founder of poetry, singer-improviser from Bukhara.
(Read lines from the poems. Maybe there are songs by modern singers based on his poems, talk about his fate, show a portrait of the poet, recreated by the sculptor-historian M.M. Gerasimov).
Ferdowsi Abul-Kasim (lived in the late 10th-11th centuries), his poem“Shahname” (3 parts: mythological, heroic about the exploits of Rustam, historical about 28 kings and rulers of the Sassanid dynasty. (I dreamed of building a dam for the reward received from the emir. Bitter fate).
Omar Khayyam(11th-12th centuries) - scientist, astronomer, mathematician, creator of an accurate calendar. An original freethinking poet. Form of verses - rubai(morality in an aphoristic, concise, clear presentation).
Saadi(13th century left his native Shiraz due to the hordes of Genghis Khan), his collection parable in poetry and prose “Gulistan” ( Blooming garden»)
Hafiz Shamseddin (14th century, fellow countryman of Saadi from Shiraz), became famous for his ghazals - short poems about love.
Nizami Ganjavi (Abu Muhammad Ilyas ibn Yusuf lived at the turn of the 12th-13th centuries) - the poem “Leili and Majnun” (eastern Romeo and Juliet) is the pinnacle of classical Persian poetry about love. (learning page 90).
Samarkand- at the end of the 14th century. the capital of Timur's power in Central Asia, which included Iran. The heyday of the KhK Islamic tradition in the 14th-15th centuries.
Samarkand grandiose architectural monuments– masterpieces of medieval art: 1) cathedral mosque (ruins) - octagonal minarets support a huge arch topped with a shining turquoise dome.
2) complex of tombs of the nobility Shah-i-Zinda.
3) Gur-Emir mausoleum, beginning. 15th century (Timur’s tomb) - description on page 91.
4) Ulugbek Madrasah (Samarkand, Uzbekistan, 15th century)
Decorative and applied arts:
Ornament technique (patterned script - arabesques: a combination of plant patterns with geometric shapes and letter motifs).
Calligraphic script of sayings from the Koran as decoration.
Iranian carpets (by theme - garden, hunting, animal, vase).
Book miniature is in tune with eastern poetry: sublime, philosophically rich, flowery. There are no religious prohibitions in it, because... this is secular art. Combines the skills of calligraphy and professional painting.
Al-Kadimiya Mosque, Baghdad
In 762, Caliph al-Mansur of the Abbasid dynasty began construction of a new capital on the west bank of the river. Three concentric walls surrounded new town; in the central part there was a mosque and the palace of the caliph, followed by military garrisons, and in the outer part there were residential areas. A gate was made in the wall on each side of the world, through which communication with the city was carried out. Baghdad flourished during the reign of Caliph Harun al-Rashid (786-809) and throughout the 9th century, when the city became religious, economic, intellectual and cultural center states.
Modern Baghdad, located on both banks of the Tigris, is a city of countless mosques. The al-Kadimiya Mosque in the northwestern part of the city is one of the main Shiite places of worship; Every day thousands of pilgrims gather there to pray.
Construction of the mosque was completed in 1515. It contains the tombs of Musa ibn Jafar al-Kazim and his grandson Muhammad al-Jawad al-Taqi, the seventh and ninth imams. Al-Kadimiya is considered the third holiest Shia mosque after the mosques in Karbala and Najaf.
Now the political situation in Baghdad is quite acute; Further developments in Iraq are unpredictable. Nevertheless, the al-Kadimiya Mosque remains an important center of the Muslim faith.
Ibn Tulun Mosque in Cairo
In 876–879, Sultan Ahmed ibn Tulun, the first ruler of Egypt, independent of the Baghdad caliphs, built a mosque in Cairo, on Yashkur Hill, which received the name Ibn Tulun Mosque after the ruler. Today it is one of the most ancient mosques in Cairo. Located between the citadel and the Old City, this mosque is of the gamaia type, that is, intended for public prayers. In the Middle Ages, the three main Cairo mosques - Ibn Tulun, Al-Azhar and Al-Hakim - accommodated the entire male population of the city during traditional Friday prayers.
Tradition tells that the design of the Ibn Tulun mosque was drawn up by a Christian architect, who was released from prison specifically for this purpose. History has not preserved the name of this mosque creator.
Ibn Tulun Mosque
The Ibn-Tulun Mosque has survived to this day almost intact, although the centuries that passed over it still left their imprints on it. Already from the distant narrow streets leading to the mosque, you can see its tall minaret, built at the end of the 13th century. It is adjacent to the mosque building on the west side and is unlike any of the other Cairo minarets. The mosque is surrounded by a mighty wall with battlements. The only thing that reminds the viewer that this is not a fortress, but a mosque, is the frieze of lancet windows and arches encircling the wall.
The spacious courtyard of the Ibn Tulun Mosque, measuring 92–92 m, is surrounded on three sides by arcades with high pointed arches supported by square columns. The arches are covered with strict geometric patterns. There are several dozen such arches here, and not a single ornament repeats another. In the center of the courtyard there is a fountain for ablution, over which a dome was built in 1296. It rests on an octagonal drum standing on a square plinth.
The Ibn Tulun Mosque is built of baked bricks and coated with lime. This method of construction is not typical for Egyptian buildings; it was brought from Baghdad. The appearance of the mosque is strict and laconic. Devoid of any pretentiousness, it seems to be created for contemplation and reflection. Nothing here distracts a person from thinking and praying. Probably, the nameless architect who built the mosque sought precisely this atmosphere of peace, so that a person coming to the mosque would leave the passions raging around him for a while.
The walls of the mosque and all architectural details - arches, column capitals, spaces between windows, cornices - are covered with a stylized floral pattern - large, relief. The traditions of Muslim art are known to limit the possibility of depicting living beings. As a result, the role of ornament sharply increased. It decorates carpets, fabrics, ceramics, wood and metal, medieval manuscripts, but its significance is especially great in Muslim architecture - the ornament gives Islamic buildings amazing grace and beauty.
The mihrab of the mosque, one of the most ancient elements of the building, built under Ibn Tulun, was remodeled several times in subsequent years. It is decorated with four columns with beautiful carved capitals. They apparently were taken from some Byzantine basilica from the time of Emperor Justinian.
For a long time The Ibn Tulun Mosque served as a transit point for pilgrims heading from West African countries to the holy places of Islam - Mecca, Jerusalem and Baghdad. Here they rested and performed prayers before moving on. Next to the mosque he built, Sultan Ibn Tulun built a square where he played polo or bowls. There are several gates leading to this square: the Gate of the Nobles, the Gate of the Harem. Only Ibn Tulun himself had the right to pass through the central arch. Through a nearby arch during parades and ceremonies The army of Ibn Tulun, numbering about 30 thousand people, was passing through.
Among more than five hundred Cairo mosques, the Ibn Tulun Mosque stands out both for its antiquity and high artistic merit. The austere, restrained beauty of the mosque makes it one of the most outstanding works of medieval Arab architecture.
Artistic culture of the Muslim East. Pray to the Creator; He is powerful, He rules the wind, and on a hot day He sends clouds to the sky; Gives the earth tree shade. He is merciful; He opened the shining Koran to Mohammed, May we also flow to the light. And let the fog fall from your eyes. A.S. Pushkin.
Muslim East. In the 6th century AD The Arabian Peninsula was considered the "end of the world." Most of the population of the village were Bedouin tribes who called themselves Arabs, which meant “dashing riders.” Only Yemen had a culture that created a large number of trading cities. In the 6th century AD The Arabian Peninsula was considered the "end of the world." Most of the population of the village were Bedouin tribes who called themselves Arabs, which meant “dashing riders.” Only Yemen had a culture that created a large number of trading cities.
Islam. Its origin and role in the formation of Arab culture. Translated from Arabic it means “submission, devotion.” It arose at the beginning of the 7th century AD. Translated from Arabic it means “submission, devotion.” It arose at the beginning of the 7th century AD. The followers of Islam were called “Muslims” (“submissive to God”), hence the name “Muslims” (“those who have surrendered themselves to Allah”). The followers of Islam were called “Muslims” (“submissive to God”), hence the name “Muslims” (“those who have surrendered themselves to Allah”). Founder – a real man– Muhammad (g.g.). The founder is a real person - Muhammad (g.g.). In 610, the prophet preached for the first time in Mecca; in 622, he and his followers moved to Yathrib, which would be called Medina, the city of the prophet. In 610, the prophet preached for the first time in Mecca; in 622, he and his followers moved to Yathrib, which would be called Medina, the city of the prophet. Muslim chronicles begin from this year. Muslim chronicles begin from this year.
Arab Caliphate. The first leader is Muhammad. The first leader is Muhammad. The territory included Syria, Palestine, Egypt, Iran, Iraq, part of Transcaucasia, Central Asia, northern Africa, and Spain. The territory included Syria, Palestine, Egypt, Iran, Iraq, part of Transcaucasia, Central Asia, northern Africa, and Spain. Arabic has become the language of international communication, a powerful factor uniting all Arab countries. Arabic has become the language of international communication, a powerful factor uniting all Arab countries. In the 10th century AD broke up into separate independent parts - emirates, but Arab culture remained united thanks to Islam. In the 10th century AD broke up into separate independent parts - emirates, but Arab culture remained united thanks to Islam.
Qur'an ("reading"). Muhammad was revered as the last prophet of humanity, who brought the words of Allah to people. His speeches were recorded by his disciples and collected in the Koran. All written sayings in which the speaker is not Muhammad, but Allah, are called revelations, while all others are called traditions. Muhammad was revered as the last prophet of humanity, who brought the words of Allah to people. His speeches were recorded by his disciples and collected in the Koran. All written sayings in which the speaker is not Muhammad, but Allah, are called revelations, all others are called traditions. The entire Koran was collected after the death of Muhammad. The entire Koran was collected after the death of Muhammad. The second source of Muslim doctrine is the Sunnah, sacred tradition, examples from the life of Muhammad. The second source of Muslim doctrine is the Sunnah, sacred tradition, examples from the life of Muhammad.
General provisions of the Koran Muslims believe in one God - Allah. Muslims believe in one God - Allah. The last and main prophet is Muhammad. The last and main prophet is Muhammad. After a person’s death, God’s judgment awaits him, and then his fate will depend on what deeds he did during his lifetime. After a person’s death, God’s judgment awaits him, and then his fate will depend on what deeds he did during his lifetime. Muslims believe in heaven and hell, but they believe that the fate of man, as well as everything that happens in the world - good and evil - is predetermined by the Almighty. Muslims believe in heaven and hell, but they believe that the fate of man, as well as everything that happens in the world - good and evil - is predetermined by the Almighty. The basis of the Koran is the commandments, sermons, ritual and legal institutions, prayers, edifying stories and parables of Muhammad. The basis of the Koran is the commandments, sermons, ritual and legal institutions, prayers, edifying stories and parables of Muhammad.
Practical ritual commandments of Islam. Mandatory five times daily prayer - namaz, ablution before prayer and in some other cases, annual fasting, which is required to be performed from sunrise to sunset, pilgrimage to Mecca - hajj, at least once in a lifetime. Mandatory five times daily prayer - namaz, ablution before prayer and in some other cases, annual fasting, which is required to be performed from sunrise to sunset, pilgrimage to Mecca - hajj, at least once in a lifetime.
What currents have emerged in Islam? There are three main directions into which Islam split in ancient times: Sunnism, Shiism and Kharijism. There are three main directions into which Islam split in ancient times: Sunnism, Shiism and Kharijism. Sunnis (from Arabic: “people of tradition”) - advocate the power of the caliph, who must belong to the Quraish family, be a theologian of the highest rank, fair and wise. Shiites believe that the state and religious authority has a divine nature and can only belong to the heirs of Muhammad. The recognized form of government is the imamate, the imam is the secular and spiritual head of the community. Kharijites believe that any devout Muslim can be elected head of a religious community.
The Omar Mosque was built in the years during the reign of the caliphs from the Umayya clan. The huge building, topped with a golden dome, is located in the Old City, where the grand temple of King Solomon once stood, destroyed by the Romans, and where Jesus Christ delivered his sermons. The huge building, topped with a golden dome, is located in the Old City, where the grand temple of King Solomon once stood, destroyed by the Romans, and where Jesus Christ delivered his sermons.
Calligraphic inscriptions became one of the forms of ornament. Calligraphic inscriptions on the walls of mosques are the only decoration; the word and letter of the Koran are the only approach to God. Allah cannot be seen or touched; the power of influence is in the sacred word. Hence the ban on depicting the visible world and living beings in religious art. Calligraphic inscriptions on the walls of mosques are the only decoration; the word and letter of the Koran are the only approach to God. Allah cannot be seen or touched; the power of influence is in the sacred word. Hence the ban on depicting the visible world and living beings in religious art.
Moorish style. Cathedral Mosque in Cordoba. Cathedral Mosque in Cordoba. Its peculiarity is 850 columns made of pink and blue marble, jasper, granite, porphyry, stretching in 19 rows from north to south and 36 rows from east to west. The colonnade was illuminated by hundreds of silver lamps.
MINISTRY OF EDUCATION OF THE REPUBLIC OF BASHKORTOSTAN
ARAB-MUSLIM CULTURE
Performed:
Checked:
UFA-2009
Introduction
1. The emergence of Islam
2. Koran. Main directions in Islam
3. Islam as the foundation of Arab-Muslim culture. Muslim faith
4. Philosophy of the Arab-Muslim East
5. Caliphate. Collapse of the caliphate
6. Islamic literature. Artistic culture of the East
7. New revival of the culture of the Arab-Muslim East
Conclusion
References
Introduction Arab-Muslim culture, as a unity of diversity, has its own potentials and flaws, constitutes a cultural identity, occupying an appropriate place in global civilization.- a culture that defined its characteristic features in the 7th – 13th centuries. and which received its initial development in the Middle East in the vast, diverse peoples of the Arab Caliphate and united by theocratic statehood, the Muslim religion and the Arabic language, the main language of science, philosophy and literature. The term “Arab culture” itself has a collective and not a literal character, because already during the Abbasid dynasty (750 – 1055) not only Arabs, but other subjects of the Caliphate participated in its creation: Iranians, Greeks, Turks, Jews, Spaniards, etc. .d., and then there was a deep interaction between Arab culture itself and the cultural pre-Islamic traditions of other peoples. In particular, this was manifested in the fact that among the “Eastern Iranians” (Tajiks) and “Western Iranians” (Persians) in the favorable conditions of the formation of the Eastern Iranian state of the Samanids (887 - 999), independent from the Arab Caliphate, with its capital in Bukhara, the Persian -Tajik literature in Farsi, within which by the 12th century. the classical tradition of oriental poetry and prose will be created.
The study of Arab-Muslim culture as an integral sociocultural phenomenon with all its structure, core and periphery is always a pressing research task that arouses the keen interest of both domestic and Western historians, political scientists, sociologists, cultural experts, and philosophers.
1. The emergence of Islam
Before the first Muslims appeared in Arabia, there were already adherents of monotheistic religions. The earliest of them was Judaism, which was professed by Jewish emigrants from the Roman Empire who inhabited the cities of Yemen and the oases of Hijaz. In Yemen at the beginning of the 6th century. it was even declared the state religion, but, like Christianity, which spread to Arabia somewhat later, Judaism was not accepted by the Arabs as the dominant religion. And yet in Arabia there were spontaneous monotheists, similar to the ancient prophets of Palestine, the Hanifs. They did not fully accept either Judaism or Christianity, although they were influenced by them. Their sermons contained calls for asceticism, the renunciation of idolatry, the recognition of one God, with whom the pre-Islamic Allah was sometimes identified, and prophecies about the end of the world and the Last Judgment. The Hanifs were close to the ideas of Islam, but they were unclear about the extent to which their ideas were consistent with ancient customs. The question of the novelty of a religion is of fundamental importance only for those who profess it, and for a scientist-researcher this issue can only be resolved in connection with the influence that it has on peoples.
2. Koran. Main directions in Islam
Distinctive feature The richness of the Arab-Muslim culture was that its organic basis was the Koran and philosophy, which received comprehensive development here earlier than in Western Europe. Islam has become one of the world religions, contributing to the creation of a community of peoples and culture across the vast territory of the Caliphate. The emergence and spread of Islam was accompanied by the appearance of the Koran, the holy book of sermons of the Prophet Muhammad (c. 570 - 632), and the study of the text of the Koran became the basis of education, religious and ethical education, ritual and Everyday life every Muslim.
The main feature of the Islamic worldview was the idea of the inseparability of religious and secular, sacred and earthly principles, and Islam did not strive, unlike Christianity, to develop such special institutions as the church or Ecumenical Councils, designed to officially approve dogmas and guide the lives of people along with the state. The Koran had a comprehensive general cultural significance: it contributed to the formation and dissemination of the Arabic language, writing, various genres of literature and theology, influenced the development of philosophy; episodes from the Koran became the basis for the plots and images of Persian and Turkic literature of the classical era. The Koran was a factor in Western-Eastern cultural interaction, examples of which are “The West-Eastern Divan” (1819) by the German writer of the Enlightenment I.V. Goethe, as well as “Imitation of the Koran” (1824) by A.S. Pushkin, the pen of the 19th century Russian religious philosopher Vl. Solovyov’s essay “Mohammed, His Life and Religious Teaching” (1896).
Islamic religiosity contained certain provisions that could have different philosophical meanings and interpretations. Thus, in Islam there appeared separate directions: in the 2nd half. VII century – Shiism, in the 2nd half. VIII century - Ismailism, in the 10th century. - Sunnism. A special place among them was occupied by the one that arose at the end of the 8th century. Sufism, which gave rise to extensive philosophical and fiction and had a significant influence on the entire spiritual culture of the Muslim East right up to modern times. Sufism(or Islamic mysticism), defined in the most general outline as a mystical-ascetic movement in Islam, it appears to be a subcultural component of Arab-Muslim culture. The Sufi component reflects a significant part of the moral and aesthetic system of Muslim civilization. The social and moral ideals of Sufism are directly related to social justice, universal equality and brotherhood of people, rejection of evil, conscientiousness, affirmation of goodness, love, etc.
For many Muslim peoples, Sufism is an integral part of their spiritual cultures, reflecting the internal esoteric state of the believer. Sufism is involved in the assimilation of the cultural values of pre-Islamic civilizations, which were largely adopted by Islam. Philosophical, ethical and aesthetic problems, borrowed by Muslim thinkers from ancient culture, were processed through the prism of the intellectual search for Sufism, which formed a common Muslim mental culture. On this basis G.E. von Grünebaum argues that Muslim civilization, culturally and socially, is one of the branches of the “development of the ancient and Hellenistic heritage,” and he considers Byzantium to be the main branch of this development. Thus Sufism is integral part Arab-Muslim culture.
Muslims are at least the inhabitants of two cultural spheres. The first of them allows them to realize their belonging to a nation or local ethnic group, and the second serves as a source of religious and spiritual identity. The ethnocultural context and Islam are closely interconnected and have gone through a long stage of coexistence and acculturation in their development.
3. Islam as the foundation of Arab-Muslim culture
Islam as a total system of regulation forms the foundation of Arab-Muslim culture. The fundamental principles of this religion form a new cultural and historical type, giving it a universal character. Having acquired a wide scope, this type of culture embraces many peoples of the world with their diverse ethnocultural systems, determining their behavior and way of life. Based on Islamic doctrinal provisions and socio-philosophical concepts, local and regional ethnocultures absorbed the features of universalism and acquired a holistic vision of the world.
In Islam itself today there are two paradigms associated with reformism and determining its development. The first paradigm orients Islam toward returning to its roots, its original spiritual and cultural state. This reformist trend is called Salafism and its supporters are opponents of Western trends on the social and spiritual state of Muslim society. The second reform paradigm is associated with modernization tendencies in Islam. Unlike the Salafis, Islamic modernizers, as supporters of the revival of Islam and its sociocultural flourishing, recognize the need for active contacts with Western civilization, justifying the importance of borrowing scientific and technological achievements and the formation of a modern Muslim society built on rational foundations.
Islam, which arose in pre-Islamic Arabian culture, interacting with foreign cultural traditions, expanded the boundaries of its cultural field. Using a specific example of the spread of Arab-Muslim culture in the North Caucasus, the features of the refraction of the universal values of Islam are revealed. As the core of the regional Arab-Muslim culture in the North Caucasus, a sacralized part of the ethnic culture took shape, more rooted than basic principles Islam. This feature of the relationship between the core and the periphery in Arab-Muslim culture draws attention to the studies of F. Yu. Albakova, G. G. Gamzatov, R. A. Hunahu, V. V. Chernous, A. Yu. Shadzhe and others.
Of particular value in Arab-Muslim culture are such works as “Raikhan haqaik wa bustan ad-dakaiq” (“Basil of truths and the garden of subtleties”), “Adabul-Marziya”, “Asar”, “Tarjamat maqalati... Kunta-sheikh” ( “Speeches and sayings of Sheikh Kunta-Haji”) and “Khalasatul adab” (“Sufi ethics”), “Treasury of blessed knowledge”, which belonged to Sufi thinkers of the North Caucasus: Faraj ad-Darbandi, Jamal-Eddin Kazikumukhsky, Muhammad Yaragsky, Kunta-Khaji Kishiev, Khasan Kakhibsky, Said Cherkeysky. These local cultural monuments, being religious and philosophical works, reveal the mystical and spiritual and moral aspects of Sufi culture that spread in the North Caucasus region.
4. Philosophy of the Arab-Muslim East
The most important phenomenon and factor of spiritual life, its highest expression in Arab-Muslim culture, was philosophy, which developed in an atmosphere of deep respect for book wisdom and knowledge. The philosophy of the Arab-Muslim East arose on the basis of intensive translation activity, one of the famous centers of which was Baghdad, where during the time of Caliph al-Mamun (818-833) the “House of Wisdom” was created, a rich library containing thousands of handwritten books in Greek and Arabic , Persian, Syriac and other languages. By the end of the 9th century. Most of the main philosophical and scientific works of antiquity, and in particular, Aristotle and Plato, were known in the Arabic-speaking world. This led to the fact that it was through the Arab East that the ancient heritage penetrated into Western Europe, which, starting from the 12th century, became systematic. The leading figures of the Arab philosophical school were Al-Farabi (870-950), Omar Khayyam (1048-1131), Ibn Sina (980-1037), Ibn Rushd (1126-1198). Arab-Muslim philosophical thought was based on the idea of cosmism, the universal dependence of all earthly affairs and phenomena on processes occurring in the celestial spheres. One of the dominant ones was the idea of the exodus of the Many from the One, the return of the Many into the One and the presence of the One in the Multiple. All these principles were also applied in the life of an individual, the study of his soul and body. It is not for nothing that the term “philosophy” united almost the entire complex of knowledge about man, social processes and the structure of the universe.
When considering the issues of cultivating good character in Arab-Muslim culture, much attention was paid to the definition of vicious and beautiful character traits. The foundation of this tradition was laid in Aristotle’s Nicomachean Ethics. Al-Ghazali, Ibn Adi, al-Amiri, Ibn Hazm, Ibn Abi-r-Rabi, al-Muqaffa developed and reworked the ancient heritage in their own way.
Virtue, in accordance with the teachings of medieval thinkers, was presented as a commendable mean between two blameworthy vices. Thus, courage, which is a virtue, when in excess turned into recklessness, and when in short supply it became cowardice. Philosophers give examples of such virtues, sandwiched on both sides by vices: generosity - as opposed to extremes - greed and wastefulness, modesty - arrogance and self-abasement, chastity - intemperance and impotence, intelligence - stupidity and sophisticated vicious cunning, etc. Each of the philosophers identified his own list of basic human virtues. Al-Ghazali, for example, considered wisdom, courage, temperance and justice to be the main things. And Ibn al-Muqaffa puts the following words into the mouth of the hero, who has reached the state of “a calm soul”: “I have five properties that are useful everywhere, brighten up loneliness in a foreign land, make the impossible accessible, help to acquire friends and wealth. The first of these properties is peacefulness and goodwill, the second is politeness and good manners, the third is straightforwardness and gullibility, the fourth is nobility of character and the fifth is honesty in all actions.” Philosophers of the Middle Ages believed that morals could be corrected and improved in two main ways: education and training. The first - education - means endowing a person with ethical virtues and practical skills based on knowledge. This is achieved, in turn, in two ways. Firstly, through training. For example, if a person often experiences greed and a reluctance to share his goods, then in order to eliminate this vice he needs to give alms more often and in this way cultivate generosity. Al-Ghazali advises a person, and especially a ruler, if he is too angry, to forgive the offender more often. Such training was supposed to achieve the properties of a soul striving for perfection.
In Arab philosophy, faith in the transformative power of enlightenment spread, and respect for experimental knowledge and human reason developed. All this was embodied in the great achievements of mathematics, medicine, astronomy, geography, aesthetics, ethics, literature, music and testified to the encyclopedic nature of Arab-Muslim scientific and philosophical thought. In the field of mathematics, the most important achievements that influenced Western science were the development of the positional number system (“ Arabic numbers") and algebra (Mohammed al-Khorezmi, 9th century), formulation of the foundations of trigonometry. Along with this, in the field of physics, works on optics were of great importance, and in geography a method for determining longitude was introduced (al-Biruni, 973-1048). The development of astronomy was associated with the work of observatories, which, in particular, led to the reform of the calendar (Omar Khayyam). Great strides were made in medicine, which was one of the main activities of philosophers: various instruments were used in practical medicine, medicinal herbs, interest in human and animal anatomy developed. The pinnacle of the development of medicine was the activity of Ibn Sina, known in Europe as Avicenna and received there the title of “Prince of Physicians.” The intellectual culture of the Arab-Muslim East was characterized by a passion for chess, which became a characteristic sign of Indian cultural influences.
5. Caliphate. Collapse of the caliphate
It should be noted that the emergence of Islam at the beginning of the 7th century. marked the beginning of the long and eventful history of the Arab Caliphate. State entities, emerging, disintegrating and experiencing restoration, included numerous ethnic groups in their orbit, including those who had a rich cultural tradition. In the civilization that arose on the basis of Islam, a system of moral principles also developed. Among the non-Arabs, the most significant contribution to the development of Muslim civilization belongs to the Persians; the memory of this is preserved in the Arabic language, where one word (ajam) denotes both Persians and non-Arabs in general. In the process of development of culture, including ethics, on the territory of the Arab Caliphate, thinkers who did not profess Islam played a significant role. The ancient heritage was also of considerable importance.
As indicated, the diverse development of the culture of the East was associated with the existence of an empire - the Arab Caliphate (VII - XIII centuries), the main city of which was Baghdad, founded in the 8th century. And it had the official name “City of Prosperity”. The political culture of this state was expressed in the primacy of the principle of statehood based on the power of the caliph. The caliph was considered the successor of the Prophet Muhammad and combined the emir, the holder of the highest temporal authority, and the imam, who had the highest spiritual authority. The caliph ruled on the basis of a special agreement with the community. Thus, the basis political life became the principle of syncretism, that is, the merging of socio-political, secular and religious life with the ideal of spiritual community of people. The city became the center of Arab-Muslim social and political culture. Cities were fortresses, centers state power, production, trade, science, art, education and upbringing, only in cities were cathedral mosques built, they housed objects of ritual worship, which served as the basis for considering Islam an “urban religion.” Such outstanding cultural centers in different periods were Damascus, Basra, Baghdad, Mecca, Medina, Bukhara, Cairo, and Granada. In this regard, in philosophical culture The Arab-Muslim East developed the ideal of the city as a single social world based on the similarity and unity of the human body and the cosmos of universal life. From this point of view, the city is an ordered architectural space and a strict fair social structure, where cooperation of people is ensured in all spheres of activity and spiritual harmony of citizens is achieved on the basis of a common desire for virtue, mastery of book wisdom, sciences, arts and crafts, which should constitute true human happiness. The development of this complex of socio-humanistic and ethical problems by Arab-Muslim philosophy became its original contribution to world spiritual culture.
However, the foundations of the immense state were shaken by successive uprisings, in which Muslims of various persuasions participated - Sunnis, Shiites, Kharijites, as well as the non-Muslim population. Revolt in Kharasan in 747, led by former slave Abu Muslim, resulted in civil war, which covered Iran and Iraq. The rebels defeated the Umayyad troops, and as a result the Abbasids, descendants of Abbas, Muhammad's uncle, came to power. Having established themselves on the throne, they dealt with the rebels. Abu Muslim was executed.
The Abbasids moved the capital to Iraq, where the city of Baghdad was founded in 762. The Baghdad period is known in history for the fabulous luxury of the caliphs. The “Golden Age” of Arab culture is called the reign of Harun al-Rashid (763 or 766-809), a contemporary of Charlemagne. The court of the famous caliph was the center of oriental luxury (the tales of “A Thousand and One Nights”), poetry and learning, the income of his treasury was immeasurable, and the empire extended from the Strait of Gibraltar to the Indus. The power of Harun al-Rashid was unlimited; he was often accompanied by an executioner, who, with one nod from the caliph, carried out his duties. But the caliphate was already doomed. This is general pattern the development of a culture that, like a pendulum, moves from rise to fall, and from fall to rise. Let us remember Solomon, the last king of a united Israel, who led a fabulous lifestyle, but thereby pushed the state towards collapse. The successor of Harun al-Rashid recruited mainly Turks into his guard, who gradually reduced the caliph to the position of a puppet. A similar situation arose in medieval Japan, far from Arabia, where, starting from the 12th century. power in the country passed to the former warriors, from whom a layer of small-scale nobility - the samurai - was formed. And in Rus' the Varangians came to power, called upon by the Slavs to defend their cities from the raids of nomads. By the beginning of the 10th century. Only Arab Iraq and Western Iran remained in the hands of the Abbasids. In 945, these areas were captured by the Iranian Buyid dynasty, and the caliph was left with only spiritual power over all Muslims. The last Abbasid caliph was killed by the Mongols during the capture of Baghdad in 1258.
6. Islamic literature. Art culture
Due to the restrictions that Islam imposed on the fine arts, the development of Arab-Muslim and Arabic-language artistic culture was associated with architecture, ornamental painting, book illustration, calligraphy, music, but especially high level literature has reached. However, the true pinnacle of Arab-Muslim verbal art was poetry, which acquired the character of originality classical tradition in world literature and spiritual culture. The main genres of Arabic and Persian-Tajik poetry were qasidas - small poems of canonized form and varied content, rubai - quatrains that became models philosophical lyrics, associated with Sufism, and lyric poetry was characterized by ghazals - small poems consisting of several couplets. In the literature of the Arab-Muslim East, poetic epic poems and prose epics based on Eastern, mainly Indian folklore traditions became widespread. On the basis of urban culture, the genre of maqama, a picaresque short story, is formed. Arab-Muslim scientific, philosophical prose and classical poetry contributed outstanding contribution in the formation of Western European spiritual and artistic culture of the Middle Ages.
In Islam, there is a ban on the depiction of people and animals, so that the faithful do not have the temptation to worship the works of human hands - idols. That's why art in Arab-Muslim artistic culture was not widely developed. Prose alternates with poetry.
The art of music in Arab-Muslim culture developed mainly in the form of singing. In search of religious and cult identity, emphasizing its difference, in particular, from Christianity, Islam did not allow instrumental music into the sphere of cult. The Prophet himself already established - azen - a call to prayer, sung in a harmonious human voice. Later, he bequeathed to “decorate the reading of the Koran with a euphonious voice,” which marked the beginning of the art of tajweed - melodic recitation of the Koran.
The Muslim religious tradition also developed other types of sacred music. During Ramadan (the month of fasting), special melodies were sung at night - fazzaizist, and on the occasion of the Prophet's birthday (mavled) - hymns and chants telling about his birth and life. Music accompanied celebrations dedicated to famous saints.
7. New revival of the culture of the Arab-Muslim East
Subsequently, the historical destinies of the peoples and states inhabiting the vast territory of the Near and Middle East, Central Asia, were connected with wars, conquests, the collapse of empires, and the turbulent processes of breaking the traditional way of life under the pressure of Western civilization, which was steadily carrying out the colonization of the eastern regions. From the point of view of cultural development, this era is usually called “postclassical”, in particular, a time of “spiritual sterility” (H. Gibran). Under these conditions, the presence of an original basis - a historical and cultural community, a single Arab-Muslim tradition - turned out to be important. The beginning of the processes of a new revival of the culture of the Arab-Muslim East is usually attributed to the 2nd half. XIX-XX centuries This period was characterized by increasingly consistent and deepening interaction between Western and Eastern types of civilizations, which manifested itself in the social, economic, political and ideological fields and contributed to the progressive development of secular culture. WITH late XIX V. Against the backdrop of the growing opposition of the peoples of the East to the colonial policies of Western powers, a period of enlightenment began, associated with the desire to join the highest spiritual achievements of Western civilization. The ideology of enlightenment took into account the ideas of the need for Muslim reformation. Enlightenment and religious-reformed ideals found their expression in philosophical writings and literature. Muhammad Iqbal (1877-1938), an outstanding Indian poet, thinker, and religious reformer, made a great contribution to the spiritual culture and literature of Iranian-speaking peoples. Having enormous authority as a spiritual mentor and poet among the Muslim intelligentsia, Iqbal transformed traditional Sufism into a philosophy that affirmed the ideas of human improvement and peacemaking for the sake of all people. Evidence of the revival of Arab culture was the work of H. Gibran (1833-1931), a writer, philosopher, and artist who emigrated from Syria to the USA. An outstanding representative of literary and philosophical Arab romanticism, Gibran affirmed the ideal of a person who combines familiarization with the spiritual heritage of the Arab-Muslim tradition with comprehension of the surrounding world and self-knowledge in the spirit of Sufism. Based on the conclusion “self-knowledge is the mother of all knowledge,” Gibran called for spiritual dialogue with the great representatives of Western and Russian culture (W. Shakespeare, Voltaire, Cervantes, O. Balzac, L.N. Tolstoy). In 1977, the 1st World Conference on Muslim Education was held in Mecca, which pointed out the need in the conditions of the 20th century. further development Islamic culture, education of youth through the development of spiritual wealth and the achievement of world civilization. In the 70s of the XX century. The idea of a challenge from the West to the Islamic world is taking root, which, in particular, was substantiated by S.Kh. Nasr, author of books on the history of Muslim philosophy, former rector of the University of Tehran. He argued that against the backdrop of atheism, nihilism and psychoanalysis prevailing in the West, the Islamic world should turn to the values of Sufism and the Koran, which should become a source of consideration of current sociological, historical and humanitarian problems.
Conclusion
It is known that the French writer and thinker R. Guenon, born in 1886, who came from a Catholic family, converted to Islam in 1912, and in 1930 left Europe forever and went to Cairo. He knew both European and Arab-Muslim cultures well and could objectively judge their mutual influence. R. Guenon expressed his opinion about the influence of Islamic civilization on European civilization in a short article with the same title, in which he points out the indisputable facts of this influence in the history of both cultures.
European philosophy and culture in general were strongly influenced by the work of Arab thinkers, artists, and poets. All this speaks to the need to study the rich heritage of Arab-Muslim culture, the significance of which in today’s world goes far beyond the borders of the “Islamic world.”
References
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Presentation - Artistic culture of the Muslim East: the logic of abstract beauty (2 parts)
Text of this presentation
Artistic culture of the Islamic East: LOGIC OF ABSTRACT BEAUTY part 1.
Amur region, Bureya district
PREPARED BY TEACHER MHC MOBU Novobureyskaya Secondary School No. 3, Rogudeeva Liliya Anatolyena compiled on the basis of the program by Rapatskaya L.A. “World artistic culture: course programs. 10-11 grades – M.: Vlados, 2010. 2015
Arab Caliphate
After the Koran was written, the spread of Islam throughout the Arabian Peninsula occurred extremely quickly and by the 30s of the 7th century led to the creation of a single feudal-theocratic Arab state- Arab Caliphate. The Prophet Muhammad and his followers, the “four righteous caliphs,” concentrated all religious and secular power in their hands and created a theocratic power of unprecedented proportions.
TEACHINGS ABOUT ALLAH
Prophet Muhammad (570-632) is the founder of a new religion. Islam is humility, submission, Muslim faith in the god Allah. Muslims are those who have surrendered themselves to Allah. Quran - reading aloud - recording the revelations Muhammad received from God. Sunnah - a collection of stories about the life of Muhammad Arabic - the language of international communication Sharia - rules of conduct for Muslims Hajj - Muslim pilgrimage to Mecca Kaaba - the main shrine of the Muslim world Polytheism - polytheism, paganism Monotheism - monotheism Caliph - head of the Muslim state Emir - ruler of a certain area of the caliphate. Syria, Iran, Iraq, Afghanistan, Southern Spain
Five pillars of Islam
confession of faith; hajj; five times prayer; zakat (alms, sadaqah); fast
Arabic architecture
Mosques - Minarets - Madrasahs - Mausoleum Palaces Covered markets
The earliest creation of Muslim architecture was the mosque, where believers gathered for prayer. Initially, it was a square courtyard or hall surrounded by galleries on pillars or columns. The beam ceilings of the galleries are located on pointed or horseshoe-shaped arches supported by small columns. On one of the walls there is an altar niche (mihrab), facing Mecca, the holy city of Muslims. Main facade The entire structure on the street side was decorated with an ivan, i.e. arched portal of large scale. In addition, it was complemented by minarets - slender towers, from the top platform of which the priest (muezzin) called believers to prayer five times a day. A madrasah is a spiritual, educational institution that differs from a mosque in that the courtyard gallery is divided into small rooms - hudjras, in which seminarians live.
Qubbad al-Sakhra Mosque. Jerusalem
Mosque
Kul Sharif
Bandar Seri Bhagavan
These buildings embody a sense of peace, balance with nature, unity with eternity.
Jumeirah Mosque: Famous UAE Mosque
Of great importance for the formation artistic image The mosque had space itself, not filled with man-made objects.
Sheikh Zayed Mosque in Abu Dhabi
These “divine voids” symbolized the presence of the spiritual principle in the temple premises. Colored tiles sparkling with pure colors on the walls of the mosque gave it an exquisite colorfulness.
Islam Khoja Minaret
Towers from which believers were called to prayer
Minaret
Al Malwiya Minaret
Madrasah
Alhambra Palace
Amazing sophistication appearance and the artistic perfection of its interiors, the emir’s residence resembles the scenery of magical oriental fairy tales.
Its main buildings (XIV century) are grouped around open courtyards - Myrtle and Lion. The buildings are dominated by the mighty ancient tower of Comares, where the throne of the Caliph was located.
Niche with ornament.
Myrtle courtyard of the Comares palace
Arabic architecture
Masterpieces of Islamic Architecture
Taj Mahal
Bibi - Hanim
Masterpieces of Islamic Architecture
The Kaaba is the main shrine of the Muslim world
QUESTIONS AND TASKS
Describe the monuments of Moorish art that you remember. Compose a report about the poetry of Rudaki, Ferdowsi, Hayam, Saadi, Hafiz and Nizami. Tell us about the highly developed decorative and applied arts of the Muslim East. Has this tradition survived today? Why was book miniature valued in the artistic culture of the Muslim East? What are the canonical guidelines that serve as guidelines for Islamic architecture? Tell us about mosques and minarets. Why did ornament develop so deeply in Islamic art? What was he expressing?
