Rise of Islam

Rise of Islam

Home Security System Click Here

Rise of Islam
“Arabia may be where Islam began, but the cultures and traditions of other areas, most notably the more populated regions of the near east from Egypt to Iran, arguably played a more critical role in the subsequent delimitation of Islamic identity.” - Jonathan Berkey, The Formation of Islam.

The rise of Islam has proven to be a profound study, not only of Arabia itself, but the history and culture of the whole Middle Eastern and Roman Empire in the sixth and seventh centuries. From the height of the Byzantine Empire, to the emergence of Persia, Islam used the rise and fall of these empires to begin it’s success. Prophet Muhammad victoriously spread his faith across Arabia, reaching Europe and South Asia. Today, there are more than 1.2 billion Muslims across the world. Exactly how did Muhammad succeed in creating a new religion in an unknown land, and why had nothing comparable happened before? After much examination, it can be said that there were two main elements working alongside the Prophet: the geographic turmoil at that time, and the prominent role of religion in the near east, as well as Arabia itself.

The wars between the two great Empires of Persia and Byzantium were being fought out along the northern tip of the Fertile Crescent. The constant battles took place between 540 to 629. Constantinople, otherwise known as ‘the Ruling City,’ and Mesopotamia were formerly centers of civilization, religion and doctrine. These cities were the home to a variety of religions including Christianity, Judaism, and Zoroastrianism. Under Khusro II, Persia had become the financial giant of the Near East, extorting money from its richer neighbor, and plotting its conquer of Byzantium.

While this turmoil was taking place in the northern empires, the Arabs had been hired as auxiliaries to protect the underbelly of the Fertile Crescent. The Ghassanids were protecting Byzantium, and the Lakhmids were shielding Ctesiphon. The constant battles caused the Arab frontiers to be overlooked, and eventually turned down. As Theophanes wrote in Chronicle, when the Arab guards asked for their due money, the Byzantines harshly replied that the Emperor has hardly enough money to pay his own army, let alone these “dogs.” Unfortunately for him, the Arabs had other plans. “But the most fatal weakness of all was that neither great empire was prepared for what followed- for the explosion from the primitive south of the Fertile crescent associated with the rise of Islam.” (Brown, Late Antiquity, 170)

The current wars of the Empires seemingly worked to the advantage of the Arabs, offering them the perfect time to revolt since they were already being disregarded. However, their previous relations with the empires also gave them a sense of culture in which prophet Muhammad needed to spread his revelations. The employment of Arab tribes as federates and allies “increased the level of cultural exchange, and contributed to the spread of Christianity among Arabs.” (Berkey, Islam, 44) Arabs were able to get a sense of monotheistic religions and culture that provided an essential background for the success of Muhammad. Materially, they acquired arms and learned about military organization and strategy, and also obtained textiles, food and wine. Aside from the auxiliaries, the workers on the trans-Arabian trade routes also brought back knowledge to Arabia. Due to the Byzantine and Persian conflict, traders had to travel from Syria through western Arabia to reach Yemen. Since Yemen was under foreign rule of the Persians and the Byzantines, the Arabs familiarized themselves with their monotheistic beliefs as well.

The traders and auxiliaries of Arabia were contributing to Muhammad’s success by bringing a tincture of monotheism and culture from the north. However, the Meccans were also preparing their skills for their future power. The tribe of Quraish had trading agreements with the Byzantine, Abyssinian and Persian border authorities and conducted an extensive trade. They held numerous fairs which extended the influence and prestige of the city among surrounding nomads. Although the Quraish had just come out of nomadism, “the commercial experience and mentality of the Meccan bourgeoisie gave them powers of co-operation, organization and self-control which was of unique importance in administering the vast empire which was later to fall under their rule.” (Lewis, Arabs, 35) The timing of these events is crucial to the role Muhammad will play in administering Islam in the region. Historically and geographically, it is evident that this is an ideal time for a new religion and a new empire to rise.

In religious terms, the Arabs were readily awaiting for their own personalized monotheism. Arabia was not an empire, and therefore, had no religion imposed on them by doctrine. There was an eclectic collection of believers , and many Arabs were already familiar with monotheism. The Christians had been situated in Byzantium and Persia, whilst Jewish communities were living sporadically from outside Ctesiphon all the way to Yathrib in Arabia. Many of the Arabs remained pagan worshippers, and there is an account of a Syrian saint Simeon Stylites who claimed Arabs used to visit him “in bands of two or three hundred at a time, sometimes even of a thousand, and, moved by the saint’s piety, renounced their ‘ancestral error,’ and smashed their idols.” (Berkey, Islam, 44)

Through these Christian and Jewish communities, Arabia was drawn into the Near Eastern viewpoint of religious development. They were already familiar with various cultures and religions, simplifying Muhammad’s task of introducing monotheism. Some people already believed in an obscure religion called Hanifiyya, as referred to by the Koran. These believers were neither Jewish nor Christian, yet believed they were descendants of Abraham. This indistinct form of monotheism represented the confusion of the Arab society as to where they stand religiously. According to Berkey, one suggestion could be that they were yearning for an arabicized monotheism, independent of Judaism and Christianity. This also indicates that Muhammad responded to the religious progress already underway. His messages and revelations answered the questions of the ever so confused Hanifiyya. Mohammad’s preaching came at a crucial time of religious confusion, and led the Arabs to a direction many desired to follow.

Meccan daily life was also at a point where Muhammad’s revelations could be more easily accepted. In order for him to succeed and spread Islam, Arabs had to be somewhat familiar with his preaching. Not only did they recognize monotheism, but they were already practicing many of his teachings. Mecca consisted of tribes, regulated by custom or Sunna. There were many pagans worshipping trees, fountains and sacred stones, nevertheless, they also believed in gods. The three main gods, Manat, Uzza and Allat, were the “daughters of Allah.” Allah played a small role in their religious affairs, however they did worship him at the Ka’ba, similar to Muhammad. Furthermore, the Kingdom of Kinda, which flourished between the late fifth and early sixth century in northern Arabia contributed to the understanding of the prophet as well. “The Arab tribes of the peninsula possessed a standard and common poetic language and technique, uniting the Arab tribes in a single tradition and a single orally transmitted culture.” (Lewis, Arabs, 31) When Muhammad started preaching, his messages were poetic and orally revealed. Since the Arabs were already accustomed to this type of language, and all spoke Arabic, they could better understand and appreciate his revelations.

When Muhammad began ruling, Arabia and its people were at the right time in history. With the development of Mecca as a commercial and financial center, the moral standards of the Bedouin Arabs didn’t fit into their lives any longer. Economic inequality was rising and threatening tribal unity, and as individuals began to act more independently, the tribal expectations didn’t fit as well. Islam came out as a form adapted to individualistic, commercial life in Mecca. “Islam was to reinforce in its community life the godly virtues, provide more just alternatives to the relentless feud, and remove all persuasion to what were newly felt as vices.” (Hodgson, Islam, 174)

The rise of Islam was preceded by numerous crucial events in history in which enabled Muhammad to better influence the Arabs. If Byzantium and Persia were not at conflict, if Arabs didn’t work as auxiliaries, and if Meccans were still completely nomads, Muhammad’s message would have been nearly impossible for them to comprehend. Islam, which rose in the early to mid 7th century, managed to become so powerful because of it’s timely emergence into society. Arabia was awaiting a more efficient tribal system and an arabicized religion in which could conduct Arabs socially, religiously, and economically, as discussed above. Therefore, an event as great as the rise of Islam could not have happened before the 7th century, and the immaculate timing in which prophet Muhammad rose to power could never be repeated with much success again.

Disclaimer

The above essay merely states opinions by a college student. However, if you feel strong about responding to the opinions stated, please write to articles@directorym.com and express your concerns.



Educational Content
Home