Artistic culture of the Muslim East. Pray to the Creator; he is mighty, he rules the wind, on a hot day he sends clouds into the sky; Gives the earth a tree canopy. He is merciful; He revealed to Mohammed the shining Koran, May we also flow into the light. And let the fog fall from the eyes. A.S. Pushkin.

Muslim East. In the VI century AD. The Arabian Peninsula was considered "the end of the world." Most The population of the p / o were Bedouin tribes who called themselves Arabs, which meant "dashing riders." Only in Yemen did a culture exist that created a large number of trading cities. In the VI century AD. The Arabian Peninsula was considered "the end of the world." Most of the population of the p / o were Bedouin tribes who called themselves Arabs, which meant "dashing riders." Only in Yemen did a culture exist that created a large number of trading cities.

Islam. Its origin and role in the formation of Arab culture. Translated from Arabic means "submission, devotion." It arose at the beginning of the 7th century AD. Translated from Arabic 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” (“devoted to Allah”). The followers of Islam were called “Muslims” (“submissive to God”), hence the name “Muslims” (“devoted to Allah”). Founder - a real man- Mohammed (YY). The founder is a real person - Mohammed (Year). In 610, the prophet preached for the first time in Mecca, in 622 he moved with his followers 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 moved with his followers to Yathrib, which would be called Medina, the city of the prophet. Muslim chronicles begin this year. Muslim chronicles begin this year.

Arab Caliphate. The first leader is Mohammed. The first leader is Mohammed. The territory included Syria, Palestine, Egypt, Iran, Iraq, part of Transcaucasia, Central Asia, North Africa, Spain. The territory included Syria, Palestine, Egypt, Iran, Iraq, part of the Transcaucasus, Central Asia, North Africa, and Spain. The Arabic language has become the language of international communication, a powerful factor that unites all Arab countries. The Arabic language has become the language of international communication, a powerful factor that unites all Arab countries. In the X century AD disintegrated into separate independent parts - the emirates, but the Arab culture remained united thanks to Islam. In the X century AD. disintegrated into separate independent parts - the emirates, but the Arab culture remained united thanks to Islam.

Qur'an ("reading"). Muhammad was revered as the last prophet of mankind, who brought the words of Allah to people. His speeches were recorded by the disciples and collected in the Qur'an. All the recorded sayings, in which the speaker is not Muhammad, but Allah, are called revelations, all the rest are traditions. Muhammad was revered as the last prophet of mankind, who brought the words of Allah to people. His speeches were recorded by the disciples and collected in the Qur'an. All the recorded sayings, in which the speaker is not Muhammad, but Allah, are called revelations, all the rest are traditions. The entire Qur'an was collected after the death of Muhammad. The entire Qur'an 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 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 the death of a person, God's judgment awaits, and then his fate will depend on what deeds he did during his lifetime. After the death of a person, God's judgment awaits, 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 Qur'an is the commandments, sermons, ritual and legal regulations, prayers, edifying stories and parables of Muhammad. The basis of the Qur'an is the commandments, sermons, ritual and legal regulations, prayers, edifying stories and parables of Muhammad.

Practical ritual precepts of Islam. Mandatory five times daily prayer - prayer, ablution before prayer and in some other cases, an annual fast that is required to be performed from sunrise to sunset, a pilgrimage to Mecca - Hajj, at least once in a lifetime. Mandatory five times daily prayer - prayer, ablution before prayer and in some other cases, an annual fast that is required to be performed from sunrise to sunset, a pilgrimage to Mecca - Hajj, at least once in a lifetime.

What are the trends in Islam? There are three main directions into which Islam broke up in antiquity: Sunnism, Shiism and Kharijism. There are three main directions into which Islam broke up in antiquity: Sunnism, Shiism and Kharijism. Sunnis (from Arabic "people of tradition") - stand for the power of the Caliph, who must belong to the Quraish family, be a theologian of the highest rank, just and wise. Shiites believe that state and religious power is of divine nature and can only belong to the heirs of Muhammad. Recognized Form state government- imamat, imam - the secular and spiritual head of the community. Kharijites believe that any devout Muslim can be elected head of the religious community.

The Mosque of Omar was built in the years, during the reign of the caliphs from the Umayya family. The huge building, topped with a golden dome, is located in the Old City, where the grandiose temple of King Solomon, destroyed by the Romans, once stood, and where Jesus Christ delivered his sermons. The huge building, topped with a golden dome, is located in the Old City, where the grandiose temple of King Solomon, destroyed by the Romans, once stood, and where Jesus Christ delivered his sermons.

Calligraphic inscriptions have become one of the forms of ornamentation. Calligraphic inscriptions on the walls of mosques are the only decoration, the word and letter of the Koran is the only approximation 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 is the only approximation 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 feature 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.

slide 1

Artistic traditions of the Muslim East: the logic of abstract beauty.
Lesson MHK in 10 cells.

slide 2

Muslim East
A huge region uniting different peoples on the basis of the youngest of the world religions - ISLAM. In the VI century AD. The Arabian Peninsula was considered "the end of the world." Most of the population of the p / o were Bedouin tribes who called themselves Arabs, which meant "dashing riders." Only in Yemen did a culture exist that created a large number of trading cities.

slide 3

Islam. Its origin and role in the formation of Arab culture.
Translated from Arabic 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” (“devoted to Allah”). The founder is a real person - Mohammed (570-632). In 610, the prophet preached for the first time in Mecca, in 622 he moved with his followers to Yathrib, which would be called Medina, the city of the prophet. Muslim chronicles begin this year.

slide 4

Arab Caliphate.
The first leader is Mohammed. The territory included Syria, Palestine, Egypt, Iran, Iraq, part of the Transcaucasus, Central Asia, North Africa, and Spain. The Arabic language has become the language of international communication, a powerful factor that unites all Arab countries. In the X century AD separate independent parts appeared - the emirates, but the Arab culture remained united thanks to Islam.
the name of the feudal Arab-Muslim state,

Slide 5

Qur'an ("reading").
Muhammad was revered as the last prophet of mankind, who brought the words of Allah to people. His speeches were recorded by the disciples and collected in the Qur'an. All the recorded sayings, in which the speaking person is not Muhammad, but Allah, are called revelations, all the rest are traditions. The entire Qur'an was collected after the death of Muhammad. The second source of Muslim doctrine is the Sunnah, sacred tradition, examples from the life of Muhammad.

slide 6

General provisions of the Qur'an
Muslims believe in one God - Allah. The last and main prophet is Muhammad. After the death of a person, God's judgment awaits, 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 a person, as well as above, what is happening in the world - good and evil - is predetermined by the Almighty. The basis of the Qur'an is the commandments, sermons, ritual and legal regulations, prayers, edifying stories and parables of Muhammad.

Slide 7

Practical ritual precepts of Islam.
Mandatory five times daily prayer - prayer, ablution before prayer and in some other cases, an annual fast that is required to be performed from sunrise to sunset, a pilgrimage to Mecca (Hajj), at least once in a lifetime.

Slide 8

The main decoration of the sacred texts was the letter itself - the famous Arabic calligraphy

Slide 9

Calligraphic inscriptions on the walls of mosques are the only decoration, the word and letter of the Koran is the only approximation 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.

slide 10

Types of structures
Mosque - (masjid - Arabic) - a place where prostrations are made. Minaret - (lighthouse - Arabic) - a tower for calling Muslims to prayer (muezzin). Madrasah is a Muslim religious school. Mausoleum - tomb

Slide 11

Kaaba (cube - Arabic)
10x12x15

slide 12

The mihrab is a sacred niche in the wall that points to Mecca. Minbar - an elevation for a clergyman (imam). Water. Separate rooms for men and women.

slide 13

Mosque of Omar

Slide 14

Hagia Sophia

slide 15

Minaret al-Malwiya. Sanbenito. (Syria) 847

slide 16

Alhambra. Granada (Spain) XIII - XIV centuries.

Slide 17

Cathedral Mosque. Cordoba (Spain) 785

Slide 18

Samarkand Guri Mausoleum - Emir XV century.

Slide 19

Islam in India

Slide 20

Taj Mahal
Khan Jahal Mumtaz Mahal arch. Ustab-Isa (Mohammed Isa Effendi)

slide 21

Taj Mahal

slide 22

decoration
May Allah not send us trials that we cannot endure.

slide 23

Rudaki (about 860 - 941)
is the founder of Persian-Tajik literature, the founder of poetry in Farsi, the founder of poetic genre forms. Early became famous as a singer and rhapsodist, as well as a poet.

slide 24

Rudaki (Abu Abdullah Jafar)
Bust of Rudaki, restored from the skull by M. Gerasimov.
Being, according to legend, blind from birth, he nevertheless received a good education, knew the Arabic language. For over 40 years he headed a galaxy of poets at the court of the rulers of Bukhara. Achieved great fame and fortune. Shortly before his death, he was exiled and died in poverty. From literary heritage Rudaki, according to legend, more than 130 thousand couplets, only about a thousand couplets have come down to us.
Small epic song performed by an ancient Greek rhapsode to the accompaniment of a stringed instrument

Slide 25

Rudaki was the first in Farsi poetry to turn his gaze to a person, to his needs and thoughts, goals and purpose of existence:
Humanity and nobility were his second nature. One of the legends tells that Rudaki, in his youth, was in love with a beautiful, slave girl from Russia named Anyusha, and that he later ransomed her, freed her and sent her home.
“Look at the world with a reasonable eye, Not the way you looked before. The world is the sea. Do you wish to swim? Build a ship of good deeds."

Slide 26

Ferdowsi
the greatest poet of Iran, the creator of the epic poem "Shah-name" (Book of Kings).

Slide 27

Omar Khayyam
Persian poet, philosopher, mathematician, astronomer, astrologer, famous all over the world for his rubai quatrains.
RUBAI - a quatrain, a form of a lyric poem in the poetry of the East

Slide 28

comprehensively gifted person was O. Khayyam. He became famous as a prominent scientist, astronomer, creator of an accurate calendar, mathematician. However, in the history of culture he is valued as an original poet, whose poems are imbued with the spirit of freethinking. Khayyam protested against hypocrisy, hypocrisy, evil, pompous religiosity. The ideal of the poet is justice, freedom, joy of life, honesty.
Omar Khayyam (1048 - 1122)

Slide 29

Whose heart does not burn with passionate love for the dear, Without consolation, drags out his sad age. Days spent without the joys of love, I consider it an unnecessary and hateful burden.
Do not envy the one who is stronger and richer. Sunset always comes with dawn. With this short life, equal to a sigh, Treat it as if it were given to you for rent.
Do not beg for love, hopelessly loving, Do not wander under the window of the unfaithful, grieving. Like impoverished dervishes, be independent - Maybe then they will love you.
Rubaiyat of Omar Khayyam

slide 30

Rubaiyat of Omar Khayyam
To live life wisely, you need to know a lot, Two important rules remember for a start: You'd rather starve than eat anything, And it's better to be alone than with anyone.
In this unfaithful world, do not be a fool: Do not think of relying on those who are around. Take a sober eye on your closest friend - A friend may turn out to be the worst enemy.

Slide 31

Saadi
Persian poet-moralist, representative of practical, worldly Sufism.

MINISTRY OF EDUCATION OF THE REPUBLIC OF BASHKORTOSTAN

ARAB-MUSLIM CULTURE

Performed:

Checked:

UFA-2009

Introduction

1. Rise of Islam

2. Koran. Main directions in Islam

3. Islam as the foundation of the Arab-Muslim culture. Muslim creed

4. Philosophy of the Arab-Muslim East

5. Caliphate. The 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 potentialities and flaws, constitutes a cultural identity, occupying an appropriate place in the global civilization. Arab-Muslim culture- a culture that was determined in its characteristic features in the 7th - 13th centuries. and received its initial development in the Middle East on a vast, populated different nations Arab caliphate and united by theocratic statehood, the Muslim religion and the Arabic language, the main language of science, philosophy and literature. The very term "Arab culture" has a collective, 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 the 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 favorable conditions for the formation of the Eastern Iranian state of the Samanids (887 - 999), independent of the Arab Caliphate, with its capital in Bukhara, a Persian -Tajik literature in Farsi, within which by the XII century. the classical tradition of Oriental poetry and prose will be created.

The study of Arab-Muslim culture as a holistic socio-cultural phenomenon with all its structure, core and periphery is always an urgent research task that arouses keen interest of both domestic and Western historians, political scientists, sociologists, cultural scientists, and philosophers.

1. Rise of Islam

Before the first Muslims appeared in Arabia, there were already adherents of monotheistic religions. The earliest of these was Judaism, which was practiced by Jewish emigrants from the Roman Empire, who inhabited the cities of Yemen, the oases of Hijas. In Yemen at the beginning of the VI century. it was even declared the state religion, but, like Christianity, which spread in Arabia a little 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 experienced their influence. In their sermons there were calls for asceticism, for the rejection of idolatry, for the recognition of the one God, with whom pre-Islamic Allah was sometimes identified, prophecies about the end of the world and doomsday. The Hanifs were close to the ideas of Islam, but they were vaguely aware of the extent to which their ideas were consistent with ancient customs. The question of the novelty of religion is of fundamental importance only for those who profess it, and for a scientist-researcher, this issue can be resolved only in connection with the influence that it has on peoples.

2. Koran. Main directions in Islam

Distinctive feature The rich 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's religions, contributing to the creation of a community of peoples and culture in the vast territory of the Caliphate. The emergence and spread of Islam was accompanied by the appearance of the Koran, the holy book of the 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.

Main Feature The idea of ​​the inseparability of religious and secular, sacred and earthly principles appeared in the Islamic worldview, and Islam did not seek, unlike Christianity, to develop such special institutions as the Church or Ecumenical Councils, designed to officially approve dogmas and guide people's lives along with the state. The Quran had a comprehensive general cultural significance: it contributed to the formation and spread of the Arabic language, writing, various genres of literature and theology, influenced the development of philosophy, episodes from the Quran became the basis for plots and images of Persian and Turkic literature classical era. The Qur'an was a factor in the West-East cultural interaction, examples of which are the "West-East Divan" (1819) German writer of the Enlightenment by J.V. Goethe, as well as “Imitation of the Koran” (1824) by A.S. Pushkin, the pen of the Russian religious philosopher of the XIX century Vl. Solovyov owns the essay "Mohammed, his life and religious teachings" (1896).

Islamic religiosity contained separate provisions that could have different philosophical meanings and interpretations. Thus, in Islam there were separate directions: in the 2nd floor. 7th century - Shiism, in the 2nd floor. 8th century - Ismailism, in the X century. - Sunnism. A special place among them was occupied by the one that arose at the end of the 8th century. Sufism, which gave birth to an extensive philosophical and fiction and had a significant impact on the entire spiritual culture of the Muslim East up to the present. Sufism(or Islamic mysticism), defined in the most in general terms as a mystical-ascetic trend in Islam, it seems to be a subcultural component of the Arab-Muslim culture. The Sufi component reflects a significant part of the moral and aesthetic system of Muslim civilization. The social, 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 development of the cultural values ​​of pre-Islamic civilizations, largely accepted by Islam. Philosophical, ethical and aesthetic problems borrowed by Muslim thinkers from ancient culture, were processed through the prism of the intellectual searches of Sufism, which formed a common Muslim mental culture. On this basis, G.E. von Grunebaum argues that Muslim civilization in cultural and social terms 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 an integral part of the Arab-Muslim culture.

Muslims are at least inhabitants of two cultural spheres. The first of them allows them to realize their belonging to a nation or a local ethnic group, and the second serves as a source of religious and spiritual identity. The ethno-cultural 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 the Arab-Muslim culture

Islam as a total system of regulation is the foundation of the 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 covers many peoples of the world with their diverse ethno-cultural systems, determining their behavior and way of life. Based on Islamic doctrinal provisions and socio-philosophical concepts, local and regional ethnic cultures 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 towards a return to its origins, to its original spiritual and cultural state. This reformist direction is called Salafism and its supporters are opponents of Western trends in the social and spiritual state of Muslim society. The second reform paradigm is associated with modernizing tendencies in Islam. Unlike the Salafis, Islamic modernizers, as supporters of the revival of Islam, its socio-cultural 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 grounds.

Islam, which arose in the pre-Islamic Arabian culture, interacting with foreign cultural traditions, expanded the boundaries of its cultural field. On the specific example the spread of the 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 the basic principles of Islam. This feature of the relationship between the core and the periphery in Arab Muslim culture attention is drawn 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 the Arab-Muslim culture are such works as "Raykhan hakaik va bustan ad-dakaik" ("The Basil of Truths and the Garden of Subtleties"), "Adabul-Marziya", "Asar", "Tarjamat Makalati ... Kunta Sheikh" ( "Speeches and sayings of Sheikh Kunta-Khadzhi") and "Halasatul adab" ("Sufi ethics"), "Treasury of blessed knowledge", which belonged to the Sufi thinkers of the North Caucasus: Faraj ad-Darbandi, Jamal-Eddin Kazikumukhsky, Muhammad Yaragsky, Kunta-Khadzhi Kishiev, Khasan Kakhibsky, Said Cherkeysky. These local cultural monuments, being religious and philosophical works, reveal the mystical and spiritual and moral aspects of the Sufi culture that has spread in the region of the North Caucasus.

4. Philosophy of the Arab-Muslim East

The most important phenomenon and factor of spiritual life, its highest expression in the Arab-Muslim culture was philosophy, which developed in an environment of deep respect for book wisdom and knowledge. The philosophy of the Arab-Muslim East was born 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, the richest library containing thousands handwritten books in Greek, Arabic, Persian, Syriac and other languages. By the end of the ninth century in the Arabic-speaking world, most of the main philosophical and scientific works antiquity, and in particular, Aristotle and Plato. 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, acquired a systematic character. 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 the processes taking place in heavenly spheres. One of the dominant ones was the idea of ​​the outcome of the Many from the One, the return of the Many to the One and the presence of the One in the Many. All these principles were also applied in the life of an individual, the study of his soul and body. No wonder the term "philosophy" combined almost the entire complex of knowledge about man, social processes and the structure of the universe.

When considering the issues of cultivating a beautiful character in the Arab-Muslim culture, much attention was paid to the definition of vicious and beautiful character traits. The basis of this tradition was laid down in Aristotle's Nicomachean Ethics. Al-Ghazali, Ibn Adi, al-Amiri, Ibn Hazm, Ibn Abi-r-Rabi, al-Mukaffa 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 reprehensible vices. So, courage, which is a virtue, from excess turned into recklessness, and with a lack it became cowardice. Philosophers give examples of such virtues, squeezed from two sides by vices: generosity - as opposed to extremes - greed and extravagance, modesty - arrogance and self-abasement, chastity - intemperance and impotence, intelligence - stupidity and subtly vicious cunning, etc. Each of the philosophers singled out his list of the main virtues of man. Al-Ghazali, for example, considered wisdom, courage, temperance and justice to be the main ones. And Ibn al-Mukaffa puts the following words into the mouth of a hero who has reached the state of a “calm soul”: “I have five properties that will be useful everywhere, brighten up loneliness in a foreign land, make the impossible accessible, help to gain friends and wealth. The first of these properties is peacefulness and goodwill, the second is politeness and good breeding, the third is directness and trustfulness, 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, in turn, is achieved in two ways. First, through training. For example, if a person often experiences greed, unwillingness to share his good, then in order to exterminate this vice, he needs to give alms more often and in this way cultivate generosity. Al-Ghazali advises a person, and especially the ruler, if he is too angry, to forgive the offender more often. Such training was to achieve the properties of the soul striving for perfection.

Faith in the transformative power of enlightenment spread in Arabic philosophy, respect for experiential 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-Khwarizmi, IX century), the formulation of the foundations of trigonometry. Along with this, works on optics were of great importance in the field of physics, and the method of determining longitude was introduced in geography (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 successes were achieved in medicine, which was one of the main occupations of philosophers: various tools, medicinal herbs were used in practical medicine, 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 who received the title of “Prince of Healers” there. The intellectual culture of the Arab-Muslim East was characterized by a passion for chess, which became characteristic sign Indian cultural influences.

5. Caliphate. The collapse of the Caliphate

It should be noted that the emergence of Islam at the beginning of the 7th century. marked the beginning of a long and eventful history of the Arab Caliphate. The state formations that were emerging, disintegrating and undergoing restoration included in their orbit numerous ethnic groups, including those who had a rich cultural tradition. In the civilization that arose on the basis of Islam, a system of moral institutions was also formed. Among 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 developing culture, including ethics, on the territory of the Arab Caliphate, thinkers who did not profess Islam played a significant role. The ancient heritage also played a significant role.

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), whose main city was Baghdad, founded in the VIII century. And which 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 owner of the highest secular power, and the imam, who had the highest spiritual authority. The Caliph ruled on the basis of a special agreement with the community. Thus, the principle of syncretism became the basis of political life, that is, the fusion of socio-political, secular and religious life with the ideal of the spiritual community of people. The center of the Arab-Muslim social and political culture became a city. Cities were fortresses, centers state power, production, trade, science, art, education and upbringing, cathedral mosques were built only in cities, they contained objects of ritual worship, which served as the basis for considering Islam as an “urban religion”. Such outstanding centers of culture in different periods were Damascus, Basra, Baghdad, Mecca, Medina, Bukhara, Cairo, Granada. In this regard, in philosophical culture Arab-Muslim East, the ideal of the city as a single social world based on similarity and unity 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 in all spheres of activity is ensured and spiritual harmony of citizens is achieved on the basis of a common desire for virtue, mastery of bookish wisdom, sciences, arts and crafts, which should be true human happiness. The development of this complex of social, humanistic and ethical problems by the Arab-Muslim philosophy became its original contribution to the world spiritual culture.

However, the foundations of the boundless state were shaken by the uprisings that followed one after another, in which Muslims of various persuasions participated - Sunnis, Shiites, Khawarijs, as well as the non-Muslim population. The uprising in Kharasan in 747, led by the former slave Abu Muslim, resulted in civil war covering Iran and Iraq. The rebels defeated the Umayyad troops, 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 in 762 the city of Baghdad was founded. The Baghdad period is known in history for the fabulous luxury of the caliphs. The “golden age” of Arab culture is the reign of Harun ar-Rashid (763 or 766-809), a contemporary of Charlemagne. The court of the famous caliph was the center of oriental luxury (the fairy tale "Thousand and One Nights"), poetry and scholarship, the income of his treasury was immeasurable, and the empire stretched from the Strait of Gibraltar to the Indus. The power of Harun ar-Rashid was unlimited, he was often accompanied by an executioner, who, at the nod of the caliph, performed his duties. But the Caliphate was already doomed. Such is the general law of the development of culture, which, 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 fabulous image life, but thereby pushed the state to disintegration. 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 developed in medieval Japan, far from Arabia, where, starting from the 12th century. power in the country passed to the former combatants, from which a layer of the petty nobility, the samurai, was formed. And in Russia, the Vikings were in power, called upon by the Slavs to defend their cities from the raids of nomads. By the beginning of the tenth century. only Arab Iraq and Western Iran remained in the hands of the Abbasids. In 945, these areas were also captured by the Iranian Buyid dynasty, and the Caliph was left with only spiritual authority over all Muslims. The last caliph of the Abbasid dynasty was killed by the Mongols during the capture of Baghdad in 1258.

6. Islamic literature. Art culture

In connection with the restrictions that Islam imposed on the fine arts, the development of the Arab-Muslim and Arabic-speaking artistic culture was associated with architecture, ornamental painting, book illustration, calligraphy, music, but literature reached a particularly high level. However, truly the pinnacle of the Arab-Muslim verbal art became poetry, which received the character of the originality of the 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, rubais - quatrains, which became examples of philosophical lyrics associated with Sufism, and ghazals were characteristic of lyric poetry - small poems consisting of several couplets. In the literature of the Arab-Muslim East, poetic epic poems and prose epic based on oriental, mainly Indian folk traditions. On the basis of urban culture, the genre of maqama, a picaresque novel, is being formed. Arab-Muslim scientific, philosophical prose and classical poetry made their outstanding contribution to the formation of the Western European spiritual and artistic culture of the Middle Ages.

In Islam, there is a ban on the image of people and animals, so that the faithful would not be tempted to worship the works of human hands - idols. That's why art in the Arab-Muslim artistic culture has not been widely developed. Prose alternates with poetry.

Musical art in the Arab-Muslim culture was developed mainly in the form of singing. In search of a religious and cult identity, emphasizing its difference, in particular, from Christianity, Islam did not allow instrumental music into the cult. Already the Prophet himself established - azen - a call to prayer, filled with a harmonious human voice. Later, he bequeathed "to decorate the reading of the Quran with a harmonious voice", which marked the beginning of the art of tajvid - melodic recitation of the Quran.

The Muslim religious tradition developed other types of sacred music as well. During the period of Ramadan (the month of fasting), special melodies were performed at night - fazzaizist, and on the occasion of the birthday of the Prophet (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

In the future, the historical destinies of the peoples and states that inhabited the vast territory of the Near and Middle East, Central Asia, turned out to be associated with wars, conquests, the collapse of empires, violent processes of breaking the traditional way of life under the pressure of Western civilization, steadily carrying out the colonization of the eastern regions. From the point of view of the development of culture, this era is usually called "post-classical", in particular, the time of "spiritual sterility" (H. Gibran). Under these conditions, it turned out to be important to have an original basis - a historical and cultural community, a single Arab-Muslim tradition. The beginning of the processes of a new revival of the culture of the Arab-Muslim East is usually attributed to the 2nd floor. XIX-XX centuries This period was characterized by an 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. FROM late XIX in. Against the background of the ever-increasing opposition of the peoples of the East to the colonial policy of the Western powers, a period of enlightenment begins, 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 a Muslim reformation. Enlightenment and religious-reformed ideals found their expression in philosophical writings and literature. A great contribution to the spiritual culture and literature of the Iranian-speaking peoples was made by Muhammad Iqbal (1877-1938), an outstanding Indian poet, thinker, and religious reformer. Having enormous authority among the Muslim intelligentsia spiritual guide and a poet, Iqbal transformed traditional Sufism into a philosophy that affirms the ideas of human perfection and peacemaking in the name of all people. Evidence of the revival of Arab culture was the work of H. Gibran (1833-1931), a writer, philosopher, artist who emigrated from Syria to the United States. Gibran, an outstanding representative of the literary and philosophical Arab romanticism, argued the ideal of a person who combines familiarity with spiritual heritage 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 a 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 of 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 ​​challenging the West to the Islamic world takes root, which, in particular, was substantiated by S.Kh. Nasr, author of books on the history of Muslim philosophy, former rector Tehran University. 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 topical sociological, historical and humanitarian problems.

Conclusion

It is known that French writer and the 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 well both European and Arab-Muslim cultures, he could objectively judge their mutual influence. R. Guenon expressed his opinion about the influence of Islamic civilization on the European one 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 as a whole were strongly influenced by the work of Arab thinkers, artists, and poets. All this speaks of the need to study the rich heritage of the Arab-Muslim culture, the significance of which in today's world goes far beyond the borders of the "Islamic world".

References

1 Batunsky M.A. Islam as a total system of regulation // Comparative Study of Civilizations: A Reader. - M., 1999. - 579s.

2 Grunebaum G.E. background. The main features of the Arab-Muslim culture. - M., 1981.

3. Fekhretdin R. Islam din nindi din / R. Fekhretdin // Miras. - 1994. - No. 2. - B.57-60.

4. Fedorov A.A. Introduction to the theory and history of culture: Dictionary / A.A. Fedorov. - Ufa: Gilem, 2003. - 320p.

5. Stepanyants M.T. Philosophy of the foreign East of the XX century // History of Eastern philosophy. – M.: IFRAN, 1999.

6. Stepanyants M.T. Philosophical aspects Sufism. - M.: Nauka, 1987. - 190 p.

7. Yuzeev A.N. Tatar philosophical thought of the late 18th - 19th centuries. - Book 2. - Kazan: Iman, 1998. - 123 p.

8. Mikulsky D.V. Arab - Muslim culture in the work of al - Mas'udi "Golden mines and placers of gems" ("Muraj az - zahab wa ma'adin al - jauhar"): X century. - Publishing House "Eastern Literature", 2006. - 175 p.

9. Galaganova S.G. East: traditions and modernity // West and East: traditions and modernity. - M .: Knowledge, 1993. - P. 47 - 53.

1 of 24

Presentation - The artistic culture of the Muslim East: the logic of abstract beauty (2 parts)

The text of this presentation

Artistic culture of the Islamic East: LOGIC OF ABSTRACT BEAUTY part 1.
Amur region, Bureya district
PREPARED BY THE TEACHER OF THE MHK MOBU Novobureyskaya secondary school No. 3, Rogudeeva Lilia Anatolyena compiled on the basis of the program of Rapatskaya L.A. "World art culture: course programs. 10-11 cells. - M .: Vlados, 2010. 2015

Arab Caliphate
After the Koran was written, the spread of Islam across the Arabian Peninsula was extremely fast and by the 30s of the 7th century led to the creation of a single feudal-theocratic Arab state - the 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 - obedience, submission, faith of Muslims in God Allah. Muslims are those who surrender themselves to Allah. Qur'an - reading aloud - recording the revelations received by Muhammad from God. Sunnah - a collection of stories about the life of Muhammad Arabic - the language of international communication Shariah - the rules of conduct for Muslims Hajj - the pilgrimage of Muslims to Mecca Kaaba - main shrine Muslim world Polytheism - polytheism, paganism Monotheism - monotheism Caliph - the head of the Muslim state Emir - the 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 (almsgiving, sadaka); fast

Arabic architecture
Mosques - Minarets - Madrasahs - Mausoleum Palaces Covered markets

The earliest creation of Muslim architecture was the mosque, where the faithful 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 lancet or horseshoe-shaped arches supported by small columns. On one of the walls there is an altar niche (mihrab) facing towards Mecca, the holy city of Muslims. The main façade of the entire building from the side of the street was decorated with an aivan, i.e. arched portal of a large scale. In addition, it was supplemented by minarets - slender towers, from the upper platform of which the priest (muezzin) called the faithful to prayer five times a day. Madrasah is spiritual, educational institution, differs from the mosque in that the courtyard gallery is divided into small rooms - khujras, in which seminarians live.

Mosque of Kubbad as Sahra. Jerusalem

Mosque
Kul Sharif

Bandar Seri Bhagavan
These buildings embody a sense of peace, balance with nature, unity with eternity.

Jumeirah Mosque: Famous Mosque of the UAE
Great importance for the formation artistic image mosques had space itself, not filled with man-made objects.

Sheikh Zayed Mosque in Abu Dhabi
These "divine voids" symbolized the presence spirituality inside the temple. Colored tiles, sparkling with pure colors on the walls of the mosque, gave it an exquisite brilliance.

Minaret Islam-Khoja
Towers from which believers were called to prayer

Minaret
Minaret Al-Malwiya

Madrasah

Alhambra Palace

Striking with the sophistication of its external appearance and the artistic perfection of its interiors, the emir's residence resembles scenery for magical oriental tales.

Its main buildings (XIV century) are grouped around open courtyards - Myrtle and Lion. The mighty ancient tower of Comares dominates the buildings, where the throne of the caliph was located.

Niche with an ornament.
Myrtle Court of Comares Palace

Arabic architecture

Masterpieces of Islamic architecture
Taj Mahal

Bibi - Khanym

Masterpieces of Islamic architecture
Kaaba - the main shrine of the Muslim world

QUESTIONS AND TASKS
Describe the monuments of Moorish art that you remember. Compose a message about the poetry of Rudaki, Ferdowsi, Khayyam, Saadi, Hafiz and Nizami. Tell us about the highly developed arts and crafts 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 guide Islamic architecture? Tell us about mosques and minarets. Why did the ornament receive such a deep development in Islamic art? What did he express?

AT
translated from Arabic means
"submission, devotion." It arose at the beginning
7th century AD
The followers of Islam were called
"muslims" ("submissive to God"), hence
the name "Muslims" ("betrayed themselves
Allah").
The founder is Mohammed (570-632).

Islam (Arabic إسلام‎) is a monotheistic world religion.

Islam (arab. - إسالم
monotheistic world
religion.
5 pillars of Islam
Deep faith in Allah
Five times a day prayer
Zakat - donation to the poor
Hajj to Mecca
Jihad is any activity in defense
faith

The Quran is the holy book of Muslims

Koran

religious
book sacred to
adherents of all Islamic
directions. It serves as the basis
Islamic law as
religious as well as civil.
The Koran consists of 114 chapters. AT
in turn, each sura is divided into
separate statements - verses.

Mecca. Kaaba

Kaaba

The strict laws of Islam have imposed a ban on many forms of art, preference is given only to those that glorify

Architecture
Ornament
Calligraphy
Literature
Book
miniature
art crafts

Architecture

Islamic architecture is a unique phenomenon.
Architects created unknown before
buildings of this time - mosques, madrasahs,
minarets, palaces, caravan-sheds, covered
markets. Most early type buildings - a mosque,
embodying the idea of ​​a Muslim paradise. Here
read aloud the Koran, conduct sermons.
The main mosque of Muslims - the Kaaba - is located in
mecca,
to
who
Arabs
commit
pilgrimage - hajj.

A mosque is a complex that consists of
enclosed courtyard,
prayer room under the dome
and tall minarets.

The main architectural elements of the mosque:

"jamal"
-dome
mosques
(divine
perfect
the beauty)

Jalal

"Jalal"
-
minaret
(divine
greatness)

Minarets -
tall towers,
who serve
to call the believers
to prayer.

minaret

Minaret al-malwiya in samara

Minarets of Suleymaniye Mosque in Istanbul

Sifat

"sifat"
-
sayings from
Qur'an on
external
surfaces
mosques
(divine
name)

All mosques
focused on
city ​​of Mecca.
In the wall of the mosque
facing away
Mecca, done
small
niche - mihrab.
They turn to her
during prayer.

Mihrab in the mosque
the most sacred
and beautiful place.

Mihrab, Ivan

mihrab
–
altar niche,
turned into
towards Mecca
Ivan
– arched
large portal
scale

The floor in the mosque is always covered with carpets
and worshipers enter here without shoes.

The Mosque of the Rock - Qubbat-as-Sahra. Jerusalem.

Qubbat al-Sahra Mosque in Jerusalem The mosque is covered with a huge golden dome. Its diameter is 20 m, height is 34 m. Dome

Suleymaniye Mosque (Suleiman the Magnificent). Istanbul.

Umayyad Grand Mosque in Damascus

Moorish art

Cathedral Mosque in Cordoba

alhambra

Alhambra

This palace is considered the pearl of Mauritania.
Alhambra - architectural ensemble Mauritanian
period, consisting of a mosque, a palace and a fortress. He
located in southern Spain in the eastern part of the city
Granada. The name Alhambra (translated from Arabic as "red castle") comes from the color of dried
the sun of the clay or the bricks of which the walls are made
castle.
It is located at the top of the hill. in his ensemble
included pavilions, halls, a mosque, a harem and a bathhouse.
The composition of the Alhambra is based on the system
yards located on different levels. Main
of them - Myrtle and Lion.

Myrtle courtyard in the Alhambra Palace.
The middle of the Myrtle Yard is occupied by the mirror surface of the reservoir, along the edges
which rises the crowns of two rows of clipped myrtle bushes.
The courtyard is framed by walls with colored stained glass windows in deep niches,
light arcades on slender low columns. Here in the midst of harmony and
peace, solemnly received ambassadors.

Lion Court in the Alhambra Palace.
The center of the private quarters of the emir is the Lion's Courtyard - "the eighth miracle
Sveta". A gallery runs along the courtyard. 124 graceful thin columns
support a carved stone arcade. Every inch of the walls is covered
finest stone carvings, poetic inscriptions, ornamental
mosaic. The golden color of the stone gives the halls a special, "precious"
shape.

Lion's Yard

Mausoleums are similar to mosques in architecture -
tombs of khans and noble people.

Taj Mahal

Tomb of Gur-Emir in Samarkand

Fine art features

Fine
art
Arab
countries
extremely varied. It is presented
various types of ornament, calligraphy,
book miniature. The earliest form
art is the arabesque. It's complex linearly
–
geometric
picture,
reflecting
endless
flow
creations
Allah.
Initially, it included plant motifs,
later inscriptions, images were woven into it
animals, birds.