Dar al Islam DBQ
Harris Krogh
AP World History
Dar al Islam Secondary Sources Analysis
The great buildings above all were the external symbols of this ‘world of Islam.’ At a later period regional styles of mosque building would appear… A second type of building was that which expressed the power of the ruler. Among them were the great works of public utility, caravanserais on the trade-routes, and aqueducts or other waterworks; in the parched countries of the Middle East and the Maghrib, to bring water to the inhabitants of the cities was an act of sound policy. Islam also gave men an identity by which to define themselves in regard to others. Like all men, Muslims lived at different levels. They did not think of Judgment and Heaven all the time. Beyond their individual existence, they defined themselves for most daily purposes in terms of the family or broader kinship group, the herding unit or tribe, the village or rural district, or the quarter or city. Beyond these, however, they were aware of belonging to something broader: the community of believers.
The purpose of this document is show the legacy of Islam and their advanced water system that was so vitally important. Another purpose is to show the role of Islam on a man and how men thought of themselves not as individuals but as a community of believers. The significance of this passage is that it is showing the sense of identity of Islam pertaining to buildings and men. A primary source document from the view of a common man could add or challenge the credibility of the agreement. It would be interesting to see how regular people viewed the identity of Islam and contrast it to what historians believe.
AP World History
Dar al Islam Secondary Sources Analysis
The great buildings above all were the external symbols of this ‘world of Islam.’ At a later period regional styles of mosque building would appear… A second type of building was that which expressed the power of the ruler. Among them were the great works of public utility, caravanserais on the trade-routes, and aqueducts or other waterworks; in the parched countries of the Middle East and the Maghrib, to bring water to the inhabitants of the cities was an act of sound policy. Islam also gave men an identity by which to define themselves in regard to others. Like all men, Muslims lived at different levels. They did not think of Judgment and Heaven all the time. Beyond their individual existence, they defined themselves for most daily purposes in terms of the family or broader kinship group, the herding unit or tribe, the village or rural district, or the quarter or city. Beyond these, however, they were aware of belonging to something broader: the community of believers.
The purpose of this document is show the legacy of Islam and their advanced water system that was so vitally important. Another purpose is to show the role of Islam on a man and how men thought of themselves not as individuals but as a community of believers. The significance of this passage is that it is showing the sense of identity of Islam pertaining to buildings and men. A primary source document from the view of a common man could add or challenge the credibility of the agreement. It would be interesting to see how regular people viewed the identity of Islam and contrast it to what historians believe.