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The works of Ibn Khordadbeh (c. 870) and Jayhani (c. 910s) were at the basis of a new Perso-Arab tradition in Persia and Central Asia. [10] The exact relationship between the books of Khordadbeh and Jayhani is unknown, because the two books had the same title, have often been mixed up, and Jayhani's book has been lost, so that it can only be approximately reconstructed from the works of other ...
Al-Idrisi's world map from 'Ali ibn Hasan al-Hufi al-Qasimi's 1456 copy. This is an example of the circular world maps inserted into the manuscript in later editions. The book, written in Arabic, is divided into seven "climatic zones" each of which is subdivided into ten sections. Each section is given its two-page spread map, for a total of 70 ...
Islam first reached Maritime Southeast Asia through traders from Mecca in the 7th century, [ 138] particularly via the western part of what is now Indonesia. Arab traders from Yemen already had a presence in Asia through trading and travelling by sea, serving as intermediary traders to and from Europe and Africa.
The Rashidun Caliphate ( Arabic: ٱلْخِلَافَةُ ٱلرَّاشِدَةُ, romanized : al-Khilāfah ar-Rāšidah) was the first caliphate to succeed the Islamic prophet Muhammad. It was ruled by the first four successive caliphs of Muhammad after his demise in 632 CE. During its existence, the empire was the most powerful economic ...
Islamic world contributions to Medieval Europe. A Christian and a Muslim playing chess, illustration from the Book of Games of Alfonso X (c. 1285). [ 1] During the High Middle Ages, the Islamic world was at its cultural peak, supplying information and ideas to Europe, via Al-Andalus, Sicily and the Crusader kingdoms in the Levant.
The metaphor of a golden age began to be applied in 19th-century literature about Islamic history, in the context of the western aesthetic fashion known as Orientalism.The author of a Handbook for Travelers in Syria and Palestine in 1868 observed that the most beautiful mosques of Damascus were "like Mohammedanism itself, now rapidly decaying" and relics of "the golden age of Islam".
Meanwhile, in the Islamic world, Alhazen's work influenced Averroes' writings on optics, [citation needed] and his legacy was further advanced through the 'reforming' of his Optics by Persian scientist Kamal al-Din al-Farisi (died c. 1320) in the latter's Kitab Tanqih al-Manazir (The Revision of [Ibn al-Haytham's] Optics). [108]
In classical Islamic law, there are three major divisions of the world which are dar al-Islam (lit. territory of Islam), denoting regions where Islamic law prevails, [1] dar al-sulh (lit. territory of treaty) denoting non-Islamic lands which are at peace or have an armistice with a Muslim government, [2] and dar al-harb (lit. territory of war), denoting lands that share a border with dar al ...