A message on the topic of artistic culture of the Muslim East. Presentation for a lesson on MHC (grade 10) on the topic: Artistic culture of Islamic countries

“Culture of the Muslim East” - Ramadan is a month of holy fasting. Shahadatain 2. Namaz 3. Zakat 4. Syam 5. Hajj. Many people consider the image of a crescent and a five-pointed star to be the symbol of Islam. Persian carpets. Dome of the mosque. Muslim East. The Ulugbek madrasah and Timur's mausoleum simultaneously became an educational institution. And let the fog fall from your eyes. Sultan Ahmed Mosque. (Blue Mosque) Istanbul. Wall and balcony of the Mosque of Omar. In the chain, man has become the last link, and the best of everything is embodied in him.

““Battle of Kulikovo” 10th grade” - Later researchers. Army of Mamai. Episode with the blessing of the army by Sergius. Scheme of the Battle of Kulikovo. Memory. The right-hand regiment, formed in Kolomna, led by Vladimir. The Tatars became confused and fled. Progress of the battle. In the XIV century, the number of Horde troops was 3 tumens. Consequences. A concept was proposed for the participation of cavalry units in the battle. After the battle. Battle of Kulikovo (1380).

“Vladimir the Red Sun” - Epiphany. In Kyiv, the baptism of the people took place relatively peacefully. Content. Vladimir captured Polotsk, which had sided with Kyiv. Origin and upbringing. Vladimir “red sun”. Family and Children. Reign in Novgorod. Last years. Kiev reign.

“Russian culture of the second half of the 19th century” - 3. Literature. The development of music is inextricably linked with the development of literature. Levitan. (“Aleko”, “Cliff”). The founder of Russian drama A.P. Sumarokov (1717-1777). 1.Name the names of the scientists. ("The Nutcracker", " Swan Lake"). Mendeleev. 2. Enlightenment. 2. Name the names of scientists. 5. Theater and Music. Geographer. Yablochkov. (“The Snow Maiden”, “Sadko”). Answer: 3. Name the author of the paintings. (“Firebird”, "Parsley").

“Resettlement of the Greeks from Crimea” - Bible brought from Crimea (from the funds of the Mariupol Museum). Metropolitan Ignatius is the inspirer and organizer of the resettlement. The reason for the need for relocation. Odyssey of the Crimean Greeks. Map of the resettlement of Greeks from Crimea to the Azov region. Mariupol. Did you know. Crimean Greeks. Sculpture of a Greek woman (from the funds of the Mariupol Museum). Goal of the work.

“History of the Early Middle Ages” - Rome and the barbarians. Church of the early Middle Ages. Papal State. World of barbarians. Periodization. Czech Republic. States of the early Middle Ages. Middle Ages. Early Middle Ages. The Rise of Charles.

Slide 1

Artistic traditions of the Muslim East: the logic of abstract beauty.
MHC lesson in 10th grade.

Slide 2

Muslim East
A huge region that unites various peoples on the basis of the youngest of the world's religions - ISLAM. In the 6th century AD The Arabian Peninsula was considered the "end of the world." Most The population of the village consisted of Bedouin tribes who called themselves Arabs, which meant “dashing riders”. Only Yemen had a culture that created a large number of trading cities.

Slide 3

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. The followers of Islam were called “Muslims” (“submissive to God”), hence the name “Muslims” (“those who have surrendered themselves to Allah”). The founder is a real person - Muhammad (570-632). In 610, the prophet first preached 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.

Slide 4

Arab Caliphate.
The first leader is Muhammad. 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. In the 10th century AD Separate independent parts appeared - emirates, but Arab culture remained united thanks to Islam.
name of a feudal Arab-Muslim state,

Slide 5

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. 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.

Slide 6

General provisions of the Qur'an
Muslims believe in one God - Allah. 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. Muslims believe in heaven and hell, but they believe that the fate of man, as well as above, what 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.

Slide 7

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.

Slide 8

Main decoration sacred texts there 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 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 the image visible world and living beings in religious art.

Slide 10

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

Slide 11

Kaaba (cube - Arabic)
10x12x15

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Mihrab is a sacred niche in the wall that points towards Mecca. Minbar is an elevation for the cleric (imam). Water. Separate rooms for men and women.

Slide 13

Mosque of Omar

Slide 14

Hagia Sophia

Slide 15

Al-Malwiya Minaret. Sanbenito. (Syria) 847

Slide 16

Alhambra. Granada (Spain) XIII – XIV centuries.

Slide 17

Cathedral Mosque. Cordoba (Spain) 785g.

Slide 18

Samarkand Mausoleum of Guri – Emir of the 15th 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 (ca. 860 – 941)
is the founder of Persian-Tajik literature, the founder of poetry in Farsi, the founder of poetic genre forms. He became famous early on as a singer and rhapsodist, as well as a poet.

Slide 24

Rudaki (Abu Abdallah 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 Arabic. For over 40 years he led a galaxy of poets at the court of the rulers of Bukhara. Has reached great fame and wealth. Shortly before his death he was expelled and died in poverty. Of the literary heritage of Rudaki, according to legend, there are more than 130 thousand couplets; only about a thousand couplets have reached us.
A small epic song performed by an ancient Greek rhapsode to the accompaniment string instrument

Slide 25

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

Slide 26

Ferdowsi
the greatest poet of Iran, 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 – quatrain, form lyric poem in the poetry of the East

Slide 28

O. Khayyam was a comprehensively gifted person. He became famous as a major scientist, astronomer, creator of an accurate calendar, and 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 bigotry, hypocrisy, evil, and 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 his beloved, drags out his sad life without consolation. I consider days spent without the joys of love as unnecessary and hateful burdens.
Don't envy someone who is stronger and richer. 3and sunset always comes with dawn. Treat this short life, equal to a sigh, as if it was given to you on loan.
Don’t beg for love, loving hopelessly, Don’t wander under the window of an unfaithful woman, grieving. Like beggar dervishes, be independent - Maybe then they will love you.
Rubaiyat of Omar Khayyam

Slide 30

Rubaiyat of Omar Khayyam
To live your life wisely, you need to know a lot, Two important rules Remember for starters: You’d better starve than eat anything, And it’s better to be alone than with just anyone.
In this unfaithful world, don’t be a fool: Don’t you dare rely on those around you. Take a sober look at your closest friend - A friend may turn out to be your worst enemy.

Slide 31

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

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Slide captions:

Artistic culture of Islamic countries

general characteristics Unique culture Islamic countries go back to the ancient Arab civilization, the origins of which date back to the beginning of 2 thousand BC. In the 7th century. The Arab Caliphate was created (the lands of the Middle East, Transcaucasia, Central Asia, Africa, Turkey, Southern Spain). In the history of the Arab Caliphate, the reigns of the Umayyad dynasty (661 – 750) and the Abbasids (750 – 1258) are distinguished.

Religion Powerful push cultural development The caliphate was given by Islam (submission, submission to one God - Allah). The basic rules of religion are found in the Koran, created in the 8th century. The Koran consists of 114 suras and contains teachings and instructions. In addition to the Koran, Muslims revere the Sunnah, the book of sayings of the Prophet Muhammad. The strict laws of Islam have prohibited many types of art, preference is given only to those that glorify Allah, but they are also symbolic, strict and deeply religious. Let's get to know some of them.

Architecture Islamic architecture is a unique phenomenon. Architects created buildings unknown until that time - mosques, madrassas, minarets, palaces, caravan-sheds, covered markets. The earliest type of building was the mosque, which embodied the idea of ​​a Muslim paradise. Here the Koran is read aloud and sermons are held. The main mosque of Muslims - the Kaaba - is located in Mecca, to which Arabs make a pilgrimage - the Hajj.

Umayyad Cathedral Mosque, 8th century.

Madrasah - schools at the mosque, Shir-Dor seminary, 12th century.

Registan Square in Uzbekistan

Minaret al-Malviya, 9c The gigantic structure reaches 50 m in height. The minaret stands on a square base and is shaped like a truncated cone. Its tiers decrease towards the top.

Alhambra This palace is considered the pearl of Mauritania. It is located on top of a hill. Its ensemble included pavilions, halls, a mosque, a harem and a bathhouse. The basis of the composition of the Alhambra is a system of courtyards located on different levels. The main ones are Myrtle and Lion.

Alhambra Palace

Lion's Courtyard It is a rectangular garden, divided into 4 equal parts, at the intersection of which there is a fountain. Its bowl is supported by 12 lion sculptures. Along the courtyard there is a gallery with 124 columns. Decorative stalactites hang from the arches and vaults.

Taj Mahal From the 12th century. Islam spread to the northern and central parts of the Hindustan Peninsula. An outstanding architectural monument of this period was the Taj Mahal in Agra.

Taj Mahal, 1652, India.

Features of fine art Iso Arab countries extremely diverse. It is presented various types ornament, calligraphy, book miniatures. Most early form art is arabesque. It's linearly complex - geometric pattern, reflecting endless stream creations of Allah. Initially it included plant motifs, later inscriptions and images of animals and birds were woven into it.

Arabesque

Islamic calligraphy In the culture of the Muslim East, calligraphy, filled with mystical symbolism of the interpretation of the letters of the Arabic alphabet, was especially highly valued. Arabic writing has characteristics, letters are written from right to left. In the East, it is not the quantity of writing that is valued, but the quality.

Kufic writing In the 7th century, the rectilinear, angular Kufi handwriting developed. Kufic writing decorates the walls of architectural structures, various objects of applied art, and books.

Omar Khayyam The literature of the East cannot be imagined without the work of Omar Khayyam. He created quatrains - rubai - which contained the instructive philosophy of the Muslim faith.

Questions and tasks Tell us everything you know about the Muslim religion? How did she influence the development of art? Tell us about the difference between a mosque, a madrasah and a minaret? What do they have in common? What do you know about Islamic writing? What are its features?

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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 how the unity of diversity has its own potentials and flaws, constitutes cultural originality, occupying an appropriate place in global civilization. Arab-Muslim culture- a culture defined in 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 favorable conditions the formation of the Eastern Iranian state of the Samanids (887 - 999), independent from the Arab Caliphate, with its capital in Bukhara, Persian-Tajik literature in the Farsi language was formed, within the framework of which by the 12th century. the classical tradition of oriental poetry and prose will be created.

Study of Arab-Muslim culture as a whole sociocultural phenomenon with all its structure, core and periphery - is always a relevant research task, arousing 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

A distinctive feature of 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 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.

Main feature The Islamic worldview included 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 plots and images of Persian and Turkic literature classical era. The Koran was a factor of the west-east cultural interaction, examples of which are “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 is 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 that they belong to a nation or a 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 regulatory system 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. On specific example the spread of Arab-Muslim culture in the North Caucasus, the features of the refraction of the universal values ​​of Islam are revealed. The sacralized part took shape as the core of regional Arab-Muslim culture in the North Caucasus ethnic culture, more rooted than the basic principles of 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 a factor in 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 activities, 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, 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 life individual person, 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 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, respect for experimental knowledge and to the human mind. 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 major achievements, influenced Western science by 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 great importance had works on optics, 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 successes were achieved in medicine, which was one of the main activities of philosophers: various instruments and medicinal herbs were used in practical medicine, and interest in the anatomy of humans and animals 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 a 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 was preserved in Arabic, where one word (ajam) denotes both Persians and non-Arabs in general. In the process of development of culture, including ethics, in the territory of the Arab Caliphate, thinkers who did not profess Islam played a significant role. Considerable importance also had an ancient heritage.

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 of 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, in which there were 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 Arab-Muslim East developed 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 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. The revolt in Kharasan in 747, led by the 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 the general pattern of 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 fairy tale image life, 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 far from Arabia. medieval Japan, 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 literature reached a particularly high level. However, the true pinnacle of Arab-Muslim verbal art was poetry, which acquired 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, rubai - quatrains, which became examples of philosophical lyrics associated with Sufism, and lyrical 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, became widespread. folklore traditions. On the basis of urban culture, the genre of maqama, a picaresque short story, is formed. Arab-Muslim scientific, philosophical prose and classical poetry made their outstanding contribution to 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. Therefore, fine art in Arab-Muslim artistic culture has not received widespread development. 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 realm 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.

Muslim religious tradition 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, turned out to be associated with wars, conquests, the collapse of empires, and the turbulent processes of breaking the traditional way of life under pressure Western civilization, 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 asserted 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 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 ​​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

1 Batunsky M.A. Islam as a total system of regulation // Comparative study of civilizations: Reader. - M., 1999. – 579 p.

2 Grunebaum G.E. background. Main features of Arab-Muslim culture. - M., 1981.

3. Fekhretdin R. Islam dine 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. – 320 p.

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

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

7. Yuzeev A.N. Tatar philosophical thought of the late XVIII – XIX centuries. – Book 2. – Kazan: Iman, 1998. – 123 p.

8. Mikulsky D.V. Arab-Muslim culture in the work of al-Masudi “Gold mines and placers of gems” (“Muraj az-zahab wa ma’adin al-jauhar”): 10th 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.

"The artistic culture of the Muslim East: the logic of 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
It sends clouds to the sky;
Gives the earth tree shade.
He is merciful: he is to Mohammed
Opened the shining Koran,
May we too 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: Commonality of intent: unity with eternity, balance with nature, feeling of peace;

Empty space in the interior is a symbol of the presence of the spiritual principle, i.e. divine voids";

A combination of decorativeness and rhythm.

Strict geometric shapes;

Huge size of the building

Very wide domes.

Abstract decorative ornaments: 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 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 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 vocal technique singer (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, and Central Asia is the 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(11-12 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 verse 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. capital of Timur's empire Central Asia where Iran entered. 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 miniatures are in tune with oriental poetry: sublime, philosophically rich, flowery. There are no religious prohibitions in it, because... This secular art. The skills of calligraphy and professional painting are combined.

Al-Kadimiya Mosque, Baghdad

In 762, Caliph al-Mansur of the Abbasid dynasty began construction new capital on the west bank of the river. Three concentric walls surrounded the new city; 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. The heyday of Baghdad occurred during the reign of Caliph Harun al-Rashid (786-809) and throughout the 9th century, when the city became the religious, economic, intellectual and cultural center of the state.

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 shrines; 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 development events 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 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. Appearance 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.

Mosque walls and everything 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. The army of Ibn Tulun, numbering about 30 thousand people, passed through the neighboring arch during parades and ceremonies.

Among more than five hundred mosques in Cairo, 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 medieval Arabic architecture.