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                <text>Timur's Religious Policy</text>
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                <text>Timur's Religious Policy and Expansion&#13;
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                <text>During the Timurid Empire, Timur acted as a religious leader who justified his empire’s expansion with religious reason. As a leader, Timur believed in only one God; however, he respected and tolerated other religions. Nevertheless, he was passionate about Islam and Sharia law. Throughout the Timurid Empire's expansion, Timur claimed to be fighting in 'holy wars,' even against different religions and Islamic sects. His military fought for treasures in this world and heaven in the next. Upon victory, he often constructed mosques and persecuted Christians. Religious orthodoxy made an extremely strong comeback into politics and society during the Timurid Empire after being crushed by the Mongols. Timur’s vast empire enabled further Islamic expansion.</text>
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                <text>Mansoora Haider&#13;
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                <text>Haider, Mansoora. “TIMUR’S RELIGIOUS POLICY.” Proceedings of the Indian History Congress 37 (1976): 425–28. http://www.jstor.org/stable/44139004.&#13;
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                <text>Indian History Congress&#13;
&#13;
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                <text>1370 - 1505 Gregorian, 772 - 911 Hijri</text>
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                <text>Rise of Sufism&#13;
&#13;
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                <text>Rise of Sufism between 1000-1500 Gregorian&#13;
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                <text>Between the 13th and 16th centuries, there was a broad adaptation of Sufism due to charisma, new scholarship and adaptation to local cultures. Rumi, a Sufi poet wrote "What is to be done, O Muslims? for I do not recognize myself. / I am neither Christian, nor Jew, nor Gahr [i.e., Zoroastrian], nor Muslim" (pg. 233). Sufisim transcends typical religious labels in pursuit of a deeper state of spirituality and thus attracted mass attention within the golden age of the Islamic world. Poets like Rumi were widely read and attracted a large following, further growing Islamic culture and mysticism. The writing produced by Sufi thinkers was extremely influential in growing Islam.&#13;
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                <text>Jonathan P. Berkey quoting Jalāl ad-Dīn Muhammad Balkhī&#13;
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                <text>Berkey, Jonathan P. The Formation of Islam (Cambridge University Press, 2002).&#13;
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                <text>Cambridge University Press&#13;
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                <text>1000-1500 Gregorian, 391 - 906 Hijri</text>
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                <text>Themes in the rise of Islamic Expansion 1000 - 1500: The Medieval Period</text>
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                <text>Berkey categorizes the Medieval Period (IV) as spanning from 1000 to 1500 Gregorian or 391 to 906 Hijri. In the early years, the Arabic world struggled with fragmentation following Ottoman destruction and upheaval. However, by the conclusion of the era, Islam experienced a large resurgence, entering a golden age. The Abbasid Caliphate played a pivotal role in this renewed growth, encouraging intellectual activity. Simultaneously, the popularity of Sufism increased, contributing to a deeper and more nuanced comprehension of religion. Expanded political influence and the revival of Islam in politics enabled Islamic expansion within the inner east.</text>
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                <text>Berkey, Jonathan P. The Formation of Islam (Cambridge University Press, 2002).&#13;
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                <text>1000 to 1500 Gregorian or 391 to 906 Hijri</text>
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                <text>Themes in the rise of Islamic Expansion 1000 - 1500: The Medieval Period</text>
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                <text>The Seljuk Empire </text>
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                <text>Expansion in the Seljuk Empire </text>
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                <text>The Seljuk Empire had a significant impact on the expansion of Islam during the medieval period. Converted to Islam by a Sufi missionary, the Seljuks filled a power vacuum left by the Arab Abassaid Caliphate. Led by Turkish nomads, the Seljuk Empire captured Baghdad in 1055 Gregorian, 447 Hijri, ultimately taking over the Abbasid Caliphate. With the capture of Baghdad, the Seljuks provided safety and The Seljuk Empire turned Baghdad into a center of learning with massive advancements in science and religion. Berkey writes about how the Seljuk empire brought “political stability to the central Islamic world, including Iraq, much of Iran, as well as parts of Syria.” Overall, Berkey argues that the Seljuk Empire’s “impact on the course of Islamic history over the rest of the Middle Period was enormous.”</text>
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                <text>1055 Gregorian 447 Hijri</text>
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                <text>The Mamluk Sultanate</text>
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                <text>Islamic expansion during the Mamluk Sultanate</text>
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                <text>The Mamluk Sultanate existed from 1250 to 1517 Gregorian, 648 to 923 Hijri, with their eventual overthrow by the Ottoman empire. Existing primarily in Egypt and Syria, the Mamluks were owned slaves, freed by their masters, but expected to maintain loyalty to the family. The Mamluk Sultanate was a military ruling class of soldiers which had constant tension with the Arabic society the Mamluks controlled. Indeed, Berkey writes that “Mamluk society was characterized by a constant tension between its ruling elite, which was largely (although not exclusively) Turkish in language and cultural orientation, and the Arabic-speaking population over whom they ruled.” The Mamluks' rule over the Arabic speaking population created a sense of “otherness” and confusion within society. However, the sense of “otherness” that Berkey speaks too ultimately allowed “for the spread of religious institutions and especially for deepening the authority of the ulama.”</text>
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                <text>Jonathan P. Berkey</text>
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                <text>Berkey, Jonathan P. The Formation of Islam (Cambridge University Press, 2002).&#13;
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                <text>1250 to 1517 Gregorian, 648 to 923 Hijri</text>
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                <text>Arabia before Islam</text>
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                <text>How Social Structures and and political power was delegated</text>
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                <text>Prior to Islam, Arabia was split up into much smaller factions of communities that were separated by the vast desert. The central theme among these mini civilizations was the concept of kinship/blood relations which was often fabricated to consolidate power. The other common way to power was through military success, where one could earn the term Sharif, also known as nobility. Over time this word became a symbol for one who was a decedent of Muhammed, which further ties in the importance of the idea of Kinship through Islamic History and expansion.</text>
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                <text>Jonathan Berkey</text>
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                <text>Berkey, Jonathan P. The Formation of Islam (Cambridge University Press, 2002) Page 40</text>
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                <text>500 - 600 CE</text>
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                <text>Muhammed</text>
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                <text>As the widely considered founder of Islam, obviously Muhammed's role in the expansion of the religion cannot be stressed enough. The part of his influence that I specifically want to discuss is why, during a time when Arabia was so disunited and so culturally diverse in terms of region, was Muhammad capable of united the peninsula under one idea. With the introduction of Monotheism in Arabia by religions such as Christianity and Judaism, Muhammad's ideas were accepted among Arab's that were looking for a more unified concept of a higher power. On top of this, the Islamic core beliefs, as wells Muhammed personality and integrity, demonstrated positive reformation in concepts of Equality, justice, and ethics. Through this foundation, as well as local Military success in his home city of Mecca, Muhammad's word, similarly to other religions, began to spread through the Peninsula through trade. Given that the monotheistic region began in Arabia, rather than being introduced to Arabia, this also helped his cause that he had the Arabian people's best interest in mind.&#13;
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                <text>&lt;span&gt;Jonathan Berkey&lt;/span&gt;</text>
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                <text>Berkey, Jonathan P. The Formation of Islam (Cambridge University Press, 2002).&#13;
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                <text>570-632 CE&#13;
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                <text>Monotheistic Influence Pre-Islam</text>
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                <text>The Roles Christianity and Judaism played in the formation of Islam.</text>
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                <text>Christianity and Judaism, while mainly stationed on opposite sides of the Arabian peninsula, played significant roles in the devilment of monotheistic beliefs prior to Islam. Christianity, specifically in the Ghassanid Kingdom, stationed in Yemen, Syria and the Jordan area, between Rome and Arabia, had a complex society that was influenced by both the Romans and the Arabians. Thier ties to europe made it so they were able to trade throughout the Arabian peninsula, spreading monothiesitc ideas and furhter bringing the scattered tribes at the time closer together.&#13;
Similarly, Judiasm in The city of Yathrib, whcih later became Medina, had a smaller but still imporant affect on Pre-Islamic Arabia. Like the Ghassids, the Jewish Arabs were active in trade and Jewish beliefs were relativlty prominent in Ilamic justice and moralilty. Muhammed also intereacted with Jewish communites during his migration (Hijra) to Medina.</text>
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                <text>224–651 CE</text>
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                <text>Themes in the rise of Islamic Expansion Between 300 - 600 CE</text>
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                <text>The main theme of Pre Islamic Arabia was the constant disunification of the peninsula in regard to culture, religion, and proximity. With the introduction of Islam we see a shift in the way Arabia operated as a unit rather than a collection of smaller civilizations.&#13;
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                <text>Jonathan Berkey&#13;
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                <text>Berkey, Jonathan P. The Formation of Islam (Cambridge University Press, 2002)&#13;
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                <text>300 - 600 CE&#13;
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                <text>Aisha, The Caliphs, and Expansion of Islam After Muhammad's Death</text>
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                <text>How Muhammed's 3rd wife Aisha and the Caliphate continued Islamic expansion</text>
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                <text>Aisha's proximity to Muhammad allowed her to absorb his teachings and spirituality, and the value of Kinship in Arabic society helped her continue to lead the charge after his death. Given that he was the face of Islam, The power gap he left behind caused divisions among powerful Islamic leaders, but it also had the effect of branching Islam out in different directions through each figure, such as the Caliph's and Aisha for example, spread Islam in their own way which further allowed for more flexibility in the integration of the Religion in surrounding civilizations.</text>
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                <text>Berkey, Jonathan P. The Formation of Islam (Cambridge University Press, 2002)</text>
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