Ref­er­ences to Islam in major media can make it sound mono­lith­ic and eter­nal. But it’s actu­al­ly a much younger and less uni­fied phe­nom­e­non than many of us imag­ine, espe­cial­ly if we hap­pen to live out­side the Mid­dle East. As a reli­gion, it dates back “only” to the sev­enth cen­tu­ry, when it was found­ed by the Prophet Muham­mad. As an engine of large-scale civ­i­liza­tion, Islam took a bit longer to come into its own, and it has­n’t stopped under­go­ing divi­sions, trans­for­ma­tions, declines, and rebirths since. Here on Open Cul­ture, we recent­ly fea­tured a video from YouTube chan­nel How So cov­er­ing 1,000 years of medieval Euro­pean his­to­ry in 20 min­utes. The one above does the same thing for the Islam­ic world’s first mil­len­ni­um, end­ing with the rise of the Ottoman Empire.

After he unit­ed the for­mer­ly poly­the­is­tic Arab tribes under his new faith, Muham­mad lived for a decade longer. His death in the year 632 marked the last time that every believ­er in Islam would have been on the same page. It was at that point that the title caliph, or suc­ces­sor, was defined, and the first four caliphs after Muham­mad held pow­er for thir­ty years, the peri­od in which the first Mus­lim state emerged.

The caliphate, as their ter­ri­to­ry was called, expand­ed wide­ly across and out of the Ara­bi­an Penin­su­la, into the ter­ri­to­ries of the Byzan­tine and Sas­san­ian empires. Sup­port­ers of the ear­ly caliph Ali ibn Abi Tal­ib argued that he was the true heir to Islam, and detrac­tors that he was­n’t. Even­tu­al­ly, the for­mer group became known as the Shias, and the lat­ter as the Sun­nis, the two sides of a schism of which prac­ti­cal­ly every­one today has heard.

Less­er known to the gen­er­al pub­lic are the Umayyads, Abbasids, Buyids, and Fatimids, all of them major play­ers in the con­tin­u­ing expan­sion of Islam well into the Mid­dle Ages. But the still-famil­iar place names of Dam­as­cus, Jerusalem, Bagh­dad, and Con­stan­tino­ple (or, as we know it, Istan­bul) are just as impor­tant in these chap­ters of the sto­ry of Islam, and with­out under­stand­ing that reli­gion, it’s impos­si­ble to under­stand the diverse forms that civ­i­liza­tion has tak­en in those places and oth­ers in the wider region of the world around them. The cri­sis of author­i­ty that began set­ting in after Muham­mad’s death has, in some sense, per­sist­ed for near­ly four­teen cen­turies now, more than long enough to have become a defin­ing char­ac­ter­is­tic of the Islam­ic world. What shape its soci­eties will take over the next mil­len­ni­um, it would sure­ly take a prophet to know.

Relat­ed Con­tent:

The Birth and Rapid Rise of Islam, Ani­mat­ed (622‑1453)

500+ Beau­ti­ful Man­u­scripts from the Islam­ic World Now Dig­i­tized & Free to Down­load

How Medieval Islam­ic Engi­neer­ing Brought Water to the Alham­braThe Com­plex Geom­e­try of Islam­ic Art & Design: A Short Intro­duc­tion

The World Map That Intro­duced Sci­en­tif­ic Map­mak­ing to the Medieval Islam­ic World (1154 AD)

Learn Islam­ic & Indi­an Phi­los­o­phy with 107 Episodes of the His­to­ry of Phi­los­o­phy With­out Any Gaps Pod­cast

1,000 Years of Medieval Euro­pean His­to­ry in 20 Min­utes

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

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