slide 1

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

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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.

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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.

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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

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Kaaba (cube - Arabic)
10x12x15

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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.

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Mosque of Omar

Slide 14

Hagia Sophia

slide 15

Minaret al-Malwiya. Sanbenito. (Syria) 847

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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)

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Taj Mahal

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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.

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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 the literary heritage of 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 beauty, a slave 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

O. Khayyam was a comprehensively gifted person. 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

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Rubaiyat of Omar Khayyam
To live life wisely, you need to know a lot, Remember two important rules for a start: You'd better 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 in the vast, inhabited by different 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 very term "Arab culture" has a collective, not a literal character, because already under 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 Samanid Eastern Iranian state (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 the Arab-Muslim culture as an integral 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 the Last Judgment. 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

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'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 of every Muslim.

The main feature of the Islamic worldview was the idea of ​​the inseparability of religious and secular, sacred and earthly principles, 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-language literature of the classical era. The Koran was a factor in the West-East cultural interaction, examples of which are the “West-Eastern Divan” (1819) by the German writer of the Enlightenment J.W. 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 rise to an extensive philosophical and artistic literature 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 general terms as a mystical-ascetic trend in Islam, 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, 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 search 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, at least, are 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 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 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 a specific example of 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 the Arab-Muslim culture is paid attention to in the studies of F. Yu. Albakova, G. G. Gamzatov, R. A. Hunahu, V. V. Chernous, A. Yu.

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 North Caucasus region.

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 of 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 of antiquity, and in particular, Aristotle and Plato, were known. 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 the 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" united 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 a characteristic sign of 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 numerous ethnic groups in their orbit, including those with 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 city became the center of the Arab-Muslim social and political culture. Cities were fortresses, centers of state power, production, trade, science, art, education and upbringing, only in cities cathedral mosques were built, they contained 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, Granada. In this regard, the ideal of the city as a single social world based on the similarity and unity of the human body and the cosmos of universal life has developed in the philosophical culture of the Arab-Muslim East. 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 book wisdom, sciences, arts and crafts, which should be constitute 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 a civil war that engulfed 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's remember Solomon, the last king of united Israel, who led a fabulous way of 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

Due to the restrictions imposed by Islam 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, the real peak of the Arab-Muslim verbal art was 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 epics based on oriental, mainly Indian folklore traditions have become widespread. 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. Therefore, the fine arts in the Arab-Muslim artistic culture did not receive wide development. 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 sphere of worship. 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 connected 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 the end of the 19th century 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 great authority as a spiritual mentor and poet among the Muslim intelligentsia, 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 literary and philosophical Arab romanticism, affirmed the ideal of a person who combines initiation into the spiritual heritage of the 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 indicated the need in the conditions of the XX 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 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 topical sociological, historical and humanitarian problems.

Conclusion

It is known that the French writer and thinker R. Guenon, who was born in 1886, 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 boundaries of the "Islamic world".

References

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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.

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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.

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Topic: "The artistic culture of the Muslim East, the logic of abstract beauty."

Date: "___" _______________ 20 "___". Grade: 10.

Lesson 8

Target : to study the features of the art of the Islamic East; form an idea of ​​the national features of temple architecture.

Lesson type : Combined.

Equipment Keywords: computer, presentation, textbook MHK.

During the classes.

I . Organizing time.

II . Updating students' knowledge.

Checking reports.

Plan:

1. Illustrations of arabesques.

2. Art of the Muslim East.

3. Arabic architecture.

4. Alhambra from a bird's eye view

III . Preparing to study new material.

The Muslim East is a vast region that has united different peoples on the basis of the youngest of the world's religions - Islam.

The medieval culture of Muslim countries occupies one of the most important places in the history of world civilization. Numerous monuments of the Middle Ages have been preserved, testifying to a single original artistic tradition, which was born under the influence of the doctrine of Allah. The connection between religion and art in Muslim culture is inseparable.

IV . Learning new material.

The fine art of the Arab East is represented by various types of ornamentation, calligraphy and wonderful book miniatures. The earliest form of ornamental art is the arabesque (from the French "Arabic"). Arabesque is the European name for a complex oriental medieval ornament, a linear geometric pattern, consisting mainly of geometric, calligraphic and plant elements and created on the basis of an accurate mathematical calculation.

1. Arabesque illustrations

The pattern included plant motifs, inscriptions, images of animals, birds, people and fantastic creatures were woven into it. The arabesque served as a beautiful background, filling the entire void of space. They observe a measured rhythm, repeatability of the pattern within the entire composition.

Eastern thinkers compared the arabesque to music designed to "create a new and more perfect beauty." As in music, the ornament has great emotional expressiveness, gives rise to a complex range of feelings, moods and thoughts. Arabesque colors are inherent: bright cobalt, emerald green, red and yellow. Oriental ornament is called "music for the eyes".

The Quran teaches that Allah cannot be seen or touched. Therefore, the Quran was never illustrated. From this follows the ban on the depiction of the visible world and living beings in religious art. The main decoration of the sacred texts was the letter itself - the famous Arabic calligraphy. In the culture of the Muslim East, this art was especially highly valued. In the 7th century, a rectilinear, angular style of Kufi arose. Kufic writing adorns the walls of monumental architectural structures.

"The Artistic Culture of the Islamic East"

Lesson Objectives:

To acquaint children with the masterpieces of Islamic architecture, with the work of the poet, scientist, philosopher Omar Khayyam, with the ancient form of Persian poetry - rubaiyat;

Develop a love for beauty, instill aesthetic taste, the ability to work with texts;

To cultivate love and respect for the cultural heritage of mankind.

Equipment:

multimedia projector,

multimedia presentation,

During the classes

1. Organizational moment.

Word of the teacher: Assalam alaikum! Hello! It was not by chance that I began our lesson with an oriental greeting.

The East has long captivated travelers with its original culture, wealth and some kind of mystery. Oriental beauty, oriental songs, dances, poems - all this amazed those who visited eastern countries. Refinement in everything: in aromas, in clothes, in manners.

Many call the East wise, someone cunning, many beautiful! Today we will try to look under the mysterious veil of Eastern culture.

The term "Arab culture" is sometimes extended to all those cultures that were created in the Middle Ages, both by the Arab peoples and the peoples of the Near and Middle East, North Africa and Southwestern Europe, who were then under the rule or under the direct influence of the Arab Caliphate. The common external sign of all these cultures was the Arabic language. The Arabs creatively assimilated the culture of the ancient world - Greco-Hellenic, Roman, Egyptian, Aramaic, Iranian, Indian and Chinese, adopting it from conquered or neighboring peoples with the participation of their subordinate peoples - Syrians, Persians, Khorezmians (now Uzbeks and Turkmens), Tajiks , Azerbaijanis, Berbers, Spaniards (Andalusians) and others. The Arabs took an important step in the development of human civilization.

The cradle of Arab culture was Western, Central and Northern Arabia. Arab culture was preceded by the culture of the population of South Arabia, who spoke the Sabaean language and had their own script. Arab culture has undergone both the influence of this culture and the culture of the regions of Western Asia and Egypt, where some of the Arabs settled in ancient times, as well as the culture of the Aramaic population of the regions of present-day Syria, Lebanon, Palestine and Iraq. Somewhere in the 4th century, the Arabs had already created their alphabetic script, which was one of the varieties of Aramaic cursive writing. In the 7th century, an Arab theocratic state was formed in Arabia, which through conquests until the middle of the 8th century grew into a large feudal empire - the Arab Caliphate (see Baghdad Caliphate), which (except for the countries of the Arab East) included Iran, Afghanistan, part of the Middle Asia, Transcaucasia and North-West India, the countries of North Africa and a significant part of the Iberian Peninsula (Andalusia). Arab feudal lords planted Islam and the Arabic language in the conquered countries. Some of the countries they conquered were Arabized, others retained their cultural and linguistic independence, but the Arabic language in these countries was used in science, like Latin in medieval Europe. The centers of Arab culture at various times were Damascus, Baghdad, Cordoba (see the Caliphate of Cordoba), Cairo and other cities. In the 9th-10th centuries, characterized by scientists as the "epoch of the Muslim Renaissance", the leading centers of culture were Bukhara and Khorezm.

After the collapse of the caliphate (VIII-X centuries) - this artificial conglomerate of peoples with different levels of development, held mainly by the military force of the Arab conquerors - the development of Arab culture in the newly formed Arab states and the culture of the liberated non-Arab peoples continued under the influence of the growth of production and exchange. The decline of Arab culture began in the 16th century after the conquest of most of the Arab countries by the Turks. In the 19th-20th centuries, the European civilization [source not specified 633 days] became a brake on the development of the culture of the Arab peoples, which conquered and turned the countries of the Arab East into their colonies.

2. Work on electronic presentation.

1st slide - the topic of the lesson is announced:

"The Artistic Culture of the Islamic East"

But before we talk about cultural achievements, let's remember the religion that dominated the East.

3. Checking homework.

Task number 1. Blitz - poll.

name the youngest religion in the world (Islam)

when did she appear? (In the 7th century AD)

where did Islam originate? (On the Arabian Peninsula)

Is Islam a belief in one god or in polytheism? (In Allah, 1 god)

the main centers of Islam? (Mecca and Medina)

Muslim holy book (Quran)

name the five pillars of Islam (confession of faith; hajj; five times prayer; zakat (almsgiving, sadaka); fasting).

holy day for Muslims (Friday)

Task number 2. Correct the errors in the text (underline the identified errors)

Islam, as a religion, appeared in the III millennium BC. It originated in Mesopotamia and spread throughout the world. Sindhartha Gautama was the founder of Islam. During meditations, he foresaw Allah, who spoke prophecies. In the future, these prophecies were the holy book of Muslims "Talmud". The main Muslim centers are Athens and Rome, where Muslims come once a year. Gautama was called a prophet. All Muslims must keep the 10 commandments. (Enter them in the blank lines).

On the holy day for all Muslims on Sunday, believers must remain in prayer and fast.

4. New theme.

The word of the teacher: "The West is the West, the East is the East, they will never meet ...". These words, spoken by R. Kipling, fortunately did not turn out to be prophetic. Eastern culture did not develop in isolation from the culture of European countries. Having absorbed many of its features, it at the same time had a significant impact on the general character of the culture of the peoples of Europe. Along the Great Silk Road, which in ancient times passed through many states, for two millennia, not only the exchange of goods was carried out, but also the interpenetration of the cultures of the peoples of the East and West. For a long time, Eastern culture remained sealed with seven seals. It began to be studied relatively recently, in the 19th century. And now we will take a step towards the knowledge of the mysterious and unique oriental, Islamic culture.

Work on electronic presentation.

Reading and analyzing the rubaiyat.

Teacher: Rubaiyat of Omar Khayyam is a bright phenomenon in the culture of the Muslim East. They amaze with their wisdom and desire for harmony, which the great master was able to see in the world. Much in the work of the great genius has not yet been fully understood and appreciated, his personality remains a mystery. This lesson is only a "peephole" into the world of one of the titans of an amazing era. I wish you to open "the doors to the Universe, whose name is Omar Khayyam."

Summary of the lesson.

Arabic architecture

The remains of monumental vaulted structures in Khaurani (Syria) belong to the II-V centuries. The early monuments of Arab architecture were influenced by the Hellenistic-Roman, Byzantine and Sasanian traditions, for example, the palace of the 4th-8th centuries in Mshatti (Jordan), the mosque "Dome of the Rock" (691) in Jerusalem (Palestine). In the 7th-10th centuries, a peculiar type of columned mosque was created with a rectangular courtyard in the center, surrounded by multi-nave halls and galleries with slender arcades. This type includes the Great Mosque in Damascus (705), the Mosque of Amr in Cairo (642). Since the 11th-12th centuries, ornamentation covering buildings outside and inside has become of great importance in Arab architecture; stylized vegetable, stalactite, epigraphic and letter patterns are widely used. Since the 13th century, domes have spread as a means of covering buildings and an important element of the architectural composition. On the Iberian Peninsula in the XIII-XIV centuries, magnificent architectural structures of the Moorish style were created, in which Arabic forms and decor were combined with individual Western European architectural motifs. Outstanding monuments of this style are the Alhambra Castle in Granada (XIII-XIV centuries) and the Alcazar Palace in Seville (XIV century). After the conquest of the Arab states by the Turks, Arabic architecture was influenced by Byzantine and Turkish art. For example, the Muhammad Ali Mosque in Cairo.