Muslim world
Muslim-majority countries, states, districts, or towns
The terms Muslim world and Islamic world () commonly refer to the Islamic community, which is also known as the Ummah. This consists of all those who adhere to the religious beliefs, politics, and laws of Islam or to societies in which Islam is practiced. In a modern geopolitical sense, these terms refer to countries in which Islam is widespread, although there are no agreed criteria for inclusion. The term Muslim-majority countries is an alternative often used for the latter sense.
The history of the Muslim world spans about 1,400 years and includes a variety of socio-political developments, as well as advances in the arts, science, medicine, philosophy, law, economics and technology during the Islamic Golden Age. Muslims look for guidance to the Quran and believe in the prophetic mission of the Islamic prophet Muhammad, but disagreements on other matters have led to the appearance of different religious schools of thought and sects within Islam. The Islamic conquests, which culminated in the Caliphate being established across three continents (Asia, Africa, and Europe), enriched the Muslim world, achieving the economic preconditions for the emergence of this institution owing to the emphasis attached to Islamic teachings. In the modern era, most of the Muslim world came under European colonial domination. The nation states that emerged in the post-colonial era have adopted a variety of political and economic models, and they have been affected by secular as well as religious trends.
As of 2013[ [update]], the combined GDP (nominal) of 50 Muslim majority countries was US$5.7 trillion. As of 2016[ [update]], they contributed 8% of the world's total. In 2020, the Economy of the Organisation of Islamic Cooperation which consists of 57 member states had a combined GDP(PPP) of US$ 24 trillion which is equal to about 18% of world's GDP or US$ 30 trillion with 5 OIC observer states which is equal to about 22% of the world's GDP. Some OIC member countries -Ivory Coast, Guyana, Gabon, Mozambique, Nigeria, Suriname, Togo and Uganda are not Muslim-majority.
As of 2020, 1.8 billion or more than 25% of the world population are Muslims. By the percentage of the total population in a region considering themselves Muslim, 91% in the Middle East-North Africa (MENA), 89% in Central Asia, 40% in Southeast Asia, 31% in South Asia, 30% in Sub-Saharan Africa, 25% in Asia, 1.4% in Oceania, 6% in Europe, and 1% in the Americas.
Most Muslims are of one of two denominations: Sunni Islam (87–90%) and Shia (10–13%). However, other denominations exist in pockets, such as Ibadi (primarily in Oman). Muslims who do not belong to, do not self-identify with, or cannot be readily classified under one of the identifiable Islamic schools and branches are known as non-denominational Muslims. About 13% of Muslims live in Indonesia, the largest Muslim-majority country; % of Muslims live in South Asia, the largest population of Muslims in the world; % in the Middle East–North Africa, where it is the dominant religion; and 15% in Sub-Saharan Africa and West Africa (primarily in Nigeria). Muslims are the overwhelming majority in Central Asia, the majority in the Caucasus, and widespread in Southeast Asia. India has the largest Muslim population outside Muslim-majority countries. Pakistan, Bangladesh, Iran, and Egypt are home to the world’s second, fourth, sixth and seventh largest Muslim populations respectively. Sizeable Muslim communities are also found in the Americas, Russia, India, China, and Europe. Islam is the fastest-growing major religion in the world partially due to their high birth rate, according to the same study, religious switching has no impact on Muslim population, since the number of people who embrace Islam and those who leave Islam are roughly equal. China has the third largest Muslim population outside Muslim-majority countries, while Russia has the fifth largest Muslim population. Nigeria has the largest Muslim population in Africa, while Indonesia has the largest Muslim population in Asia.
Terminology.
The term has been documented as early as 1912 to encompass the influence of perceived pan-Islamic propaganda. "The Times" described Pan-Islamism as a movement with power, importance, and cohesion born in Paris, where Turks, Arabs and Persians congregated. The correspondent's focus was on India: it would take too long to consider the progress made in various parts of the Muslim world. The article considered the position of the Amir, the effect of the Tripoli Campaign, Anglo-Russian action in Persia, and "Afghan Ambitions".
In a modern geopolitical sense, the terms 'Muslim world' and 'Islamic world' refer to countries in which Islam is widespread, although there are no agreed criteria for inclusion. Some scholars and commentators have criticised the term 'Muslim/Islamic world' and its derivative terms 'Muslim/Islamic country' as "simplistic" and "binary", since no state has a religiously homogeneous population (e.g. Egypt's citizens are c. 10% Christians), and in absolute numbers, there are sometimes fewer Muslims living in countries in which they make up the majority than in countries in which they form a minority. Moreover, the idea of a uniform Muslim world is imagined. Emerging in popular discourse in the nineteenth century, imperialists used the term to emphasize the civilizational differences between east and west. In opposition to colonization some Muslims started using the term in attempts at providing a unified front against western imperialism. Hence, the term 'Muslim-majority countries' is often preferred in literature.
History.
The history of the Islamic faith as a religion and social institution begins with its inception around 610 CE, when the Islamic prophet Muhammad, a native of Mecca, is believed by Muslims to have received the first revelation of the Quran, and began to preach his message. In 622 CE, facing opposition in Mecca, he and his followers migrated to Yathrib (now Medina), where he was invited to establish a new constitution for the city under his leadership. This migration, called the Hijra, marks the first year of the Islamic calendar. By the time of his death, Muhammad had become the political and spiritual leader of Medina, Mecca, the surrounding region, and numerous other tribes in the Arabian Peninsula.
After Muhammad died in 632, his successors (the Caliphs) continued to lead the Muslim community based on his teachings and guidelines of the Quran. The majority of Muslims consider the first four successors to be 'rightly guided' or Rashidun. The conquests of the Rashidun Caliphate helped to spread Islam beyond the Arabian Peninsula, stretching from northwest India, across Central Asia, the Near East, North Africa, southern Italy, and the Iberian Peninsula, to the Pyrenees. The Arab Muslims were unable to conquer the entire Christian Byzantine Empire in Asia Minor during the Arab–Byzantine wars, however. The succeeding Umayyad Caliphate attempted two failed sieges of Constantinople in 674–678 and 717–718. Meanwhile, the Muslim community tore itself apart into the rivalling Sunni and Shia sects since the killing of caliph Uthman in 656, resulting in a succession crisis that has never been resolved. The following First, Second and Third Fitnas and finally the Abbasid Revolution (746–750) also definitively destroyed the political unity of the Muslims, who have been inhabiting multiple states ever since. Ghaznavids' rule was succeeded by the Ghurid Empire of Muhammad of Ghor and Ghiyath al-Din Muhammad, whose reigns under the leadership of Muhammad Bakhtiyar Khalji extended until the Bengal, where South Asian Islamic missionaries achieved their greatest success in terms of dawah and number of converts to Islam. Qutb ud-Din Aibak conquered Delhi in 1206 and began the reign of the Delhi Sultanate, a successive series of dynasties that synthesized Indian civilization with the wider commercial and cultural networks of Africa and Eurasia, greatly increased demographic and economic growth in India and deterred Mongol incursion into the prosperous Indo-Gangetic Plain and enthroned one of the few female Muslim rulers, Razia Sultana.
Notable major empires dominated by Muslims, such as those of the Abbasids, Fatimids, Almoravids, Gao Empire, Seljukids, largest contiguous Songhai Empire (15th-16th centuries) of Sahel, West Africa, southern North Africa and western Central Africa which dominated the centers of Islamic knowledge of Timbuktu, Djenne, Oualata and Gao, Ajuran, Adal and Warsangali in Somalia, Mughals in the Indian subcontinent (India, Bangladesh, Pakistan, etc.), Safavids in Persia and Ottomans in Anatolia, Massina Empire, Sokoto Caliphate of northern Nigeria, Toucouleur Empire, were among the influential and distinguished powers in the world. 19th-century colonialism and 20th-century decolonisation have resulted in several independent Muslim-majority states around the world, with vastly differing attitudes towards and political influences granted to, or restricted for, Islam from country to country. These have revolved around the question of Islam's compatibility with other ideological concepts such as secularism, nationalism (especially Arab nationalism and Pan-Arabism, as opposed to Pan-Islamism), socialism (see also Arab socialism and socialism in Iran), democracy (see Islamic democracy), republicanism (see also Islamic republic), liberalism and progressivism, feminism, capitalism and more.
Gunpowder empires.
Scholars often use the term Age of the Islamic Gunpowders to describe period the Safavid, Ottoman and Mughal states. Each of these three empires had considerable military exploits using the newly developed firearms, especially cannon and small arms, to create their empires. They existed primarily between the fourteenth and the late seventeenth centuries. During the 17th–18th centuries, when the Indian subcontinent was ruled by Mughal Empire's sixth ruler Muhammad Auranzgeb through sharia and Islamic economics, India became the world's largest economy, valued 25% of world GDP.
Great Divergence.
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"Why do the Christian nations, which were so weak in the past compared with Muslim nations begin to dominate so many lands in modern times and even defeat the once victorious Ottoman armies?"..."Because they have laws and rules invented by reason."
Ibrahim Muteferrika, "Rational basis for the Politics of Nations" (1731)
The Great Divergence was the reason why European colonial powers militarily defeated preexisting Oriental powers like the Mughal Empire, starting from the wealthy Bengal Subah, Tipu Sultan's Kingdom of Mysore, the Ottoman Empire and many smaller states in the pre-modern Greater Middle East, and initiated a period known as 'colonialism'.
Colonialism.
Beginning with the 15th century, colonialism by European powers profoundly affected Muslim-majority societies in Africa, Europe, the Middle East and Asia. Colonialism was often advanced by conflict with mercantile initiatives by colonial powers and caused tremendous social upheavals in Muslim-dominated societies.
A number of Muslim-majority societies reacted to Western powers with zealotry and thus initiating the rise of Pan-Islamism; or affirmed more traditionalist and inclusive cultural ideals; and in rare cases adopted modernity that was ushered by the colonial powers.
The only Muslim-majority regions not to be colonized by the Europeans were Saudi Arabia, Iran, Turkey, and Afghanistan. Turkey was one of the first colonial powers of the world with the Ottoman empire ruling several states for over 6 centuries.
Postcolonial era.
In the 20th century, the end of the European colonial domination has led to creation of a number of nation states with significant Muslim populations. These states drew on Islamic traditions to varying degree and in various ways in organizing their legal, educational and economic systems. The Times first documented the term "Muslim world" in 1912 when describing Pan-Islamism as a movement with power importance and cohesion born in Paris where Turks, Arabs and Persians congregated. The article considered The position of the Amir; the effect of the Tripoli Campaign; Anglo-Russian action in Persia; and "Afghan Ambitions".
A significant change in the Muslim world was the defeat and dissolution of the Ottoman Empire (1908–1922), to which the Ottoman officer and Turkish revolutionary statesman Mustafa Kemal Atatürk had an instrumental role in ending and replacing it with the Republic of Turkey, a modern, secular democracy (see Abolition of the Ottoman sultanate). The secular values of Kemalist Turkey, which separated religion from the state with the abolition of the Caliphate in 1924, have sometimes been seen as the result of Western influence.
In the 21st century, after the September 11 attacks (2001) coordinated by the Wahhabi Islamist terrorist group Al-Qaeda against the United States, scholars considered the ramifications of seeking to understand Muslim experience through the framework of secular Enlightenment principles. Muhammad Atta, one of the 11 September hijackers, reportedly quoted from the Quran to allay his fears: "Fight them, and God will chastise them at your hands/And degrade them, and He will help you/Against them, and bring healing to the breasts of a people who believe", referring to the "ummah", the community of Muslim believers, and invoking the imagery of the early warriors of Islam who lead the faithful from the darkness of "jahiliyyah".
By Sayyid Qutb's definition of Islam, the faith is "a complete divorce from jahiliyyah". He complained that American churches served as centers of community social life that were "very hard [to] distinguish from places of fun and amusement". For Qutb, Western society was the modern "jahliliyyah". His understanding of the "Muslim world" and its "social order" was that, presented to the Western world as the result of practicing Islamic teachings, would impress "by the beauty and charm of true Islamic ideology". He argued that the values of the Enlightenment and its related precursor, the Scientific Revolution, "denies or suspends God's sovereignty on earth" and argued that strengthening "Islamic character"
was needed "to abolish the negative influences of "jahili" life."
Islam by country.
As the Muslim world came into contact with secular ideals, societies responded in different ways. Some Muslim-majority countries are secular. Azerbaijan became the first secular republic in the Muslim world, between 1918 and 1920, before it was incorporated into the Soviet Union. Turkey has been governed as a secular state since the reforms of Mustafa Kemal Atatürk. By contrast, the 1979 Iranian Revolution replaced a monarchial semi-secular regime with an Islamic republic led by the Ayatollah, Ruhollah Khomeini.
Some countries have declared Islam as the official state religion. In those countries, the legal code is largely secular. Only personal status matters pertaining to inheritance and marriage are governed by Sharia law. In some places, Muslims implement Islamic law, called sharia in Arabic. The Islamic law exists in a number of variations, called schools of jurisprudence. The Amman Message, which was endorsed in 2005 by prominent Islamic scholars around the world, recognized four Sunni schools (Hanafi, Maliki, Shafi'i, Hanbali), two Shia schools (Ja'fari, Zaidi), the Ibadi school, and the Zahiri school.
Government and religion.
Islamic states.
Eight Islamic states have adopted Islam as the ideological foundation of state and constitution.
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State religion.
The following nineteen Muslim-majority states have endorsed Islam as their state religion, and though they may guarantee freedom of religion for citizens, do not declare a separation of state and religion:
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Secular states.
Twenty-two Secular states in the Muslim world have declared separation between civil/government affairs and religion.
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Others.
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Muslim-minority states.
According to the Pew Research Center in 2015 there were 50 Muslim-majority countries, which are shown in the Government and religion section above in the article. Apart from these, large Muslim populations exist in some countries where Muslims are a minority, and their Muslim communities are larger than many Muslim-majority nations:
Politics.
During much of the 20th century, the Islamic identity and the dominance of Islam on political issues have arguably increased during the early 21st century. The fast-growing interests of the Western world in Islamic regions, international conflicts and globalization have changed the influence of Islam on the world in contemporary history.
Demographics.
More than 24.1% of the world's population is Muslim, with an estimated total of approximately 1.9 billion. Muslims are the majority in 49 countries, they speak hundreds of languages and come from diverse ethnic backgrounds. The city of Karachi has the largest Muslim population in the world.
Geography.
Because the terms 'Muslim world' and 'Islamic world' are disputed, since no country is homogeneously Muslim, and there is no way to determine at what point a Muslim minority in a country is to be considered 'significant' enough, there is no consensus on how to define the Muslim world geographically. The only rule of thumb for inclusion which has some support, is that countries need to have a Muslim population of more than 50%.
In 2010, 73% of the world's Muslim population lived in countries where Muslims are in the majority, while 27% of the world's Muslim population lived in countries where Muslims are in the minority. India's Muslim population is the world's largest Muslim-minority population in the world (11% of the world's Muslim population). Jones (2005) defines a "large minority" as being between 30% and 50%, which described nine countries in 2000, namely Eritrea, Ethiopia, Guinea-Bissau, Ivory Coast, Nigeria, North Macedonia, and Tanzania. As of 2024, however, Nigeria has become a Muslim-majority country.
Religion.
Islam.
The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. Sunnis believe that the true political successor of Muhammad according to the Sunnah should be selected based on ٍShura (consultation), as was done at the Saqifah which selected Abu Bakr, Muhammad's father-in-law, to be Muhammad's political but not his religious successor. Shia, on the other hand, believe that Muhammad designated his son-in-law Ali ibn Abi Talib as his true political as well as religious successor.
The overwhelming majority of Muslims in the world, between 87 and 90%, are Sunni. Shias and other groups make up the rest, about 10–13% of overall Muslim population. The countries with the highest concentration of Shia populations are: Iran – 89%, Azerbaijan – 65%, Iraq – 60%, Bahrain – 60%, Yemen – 35%, Turkey – 10%, Lebanon – 27%, Syria – 13%, Afghanistan – 10%, Pakistan – 10%, and India – 10%.
Non-denominational Muslims make up a majority of the Muslims in seven countries (and a plurality in three others): Albania (65%), Kyrgyzstan (64%), Kosovo (58%), Indonesia (56%), Mali (55%), Bosnia and Herzegovina (54%), Uzbekistan (54%), Azerbaijan (45%), Russia (45%), and Nigeria (42%). They are found primarily in Central Asia. Kazakhstan has the largest number of non-denominational Muslims, who constitute about 74% of the population. Southeastern Europe also has a large number of non-denominational Muslims.
The Kharijite Muslims, who are less known, have their own stronghold in the country of Oman holding about 75% of the population.
Islamic schools and branches.
The first centuries of Islam gave rise to three major sects: Sunnis, Shi'as and Kharijites. Each sect developed distinct jurisprudence schools ("madhhab") reflecting different methodologies of jurisprudence ("fiqh").
The major Sunni madhhabs are Hanafi, Maliki, Shafi'i, and Hanbali.
The major Shi'a branches are Twelver (Imami), Ismaili (Sevener) and Zaidi (Fiver). Isma'ilism later split into Nizari Ismaili and Musta’li Ismaili, and then Mustaali was divided into Hafizi and Taiyabi Ismailis. It also gave rise to the Qarmatian movement and the Druze faith, although Druzes do not identify as Muslims. Twelver Shiism developed Ja'fari jurisprudence whose branches are Akhbarism and Usulism, and other movements such as Alawites, Shaykism and Alevism.
Similarly, Kharijites were initially divided into five major branches: Sufris, Azariqa, Najdat, Adjarites and Ibadis.
Among these numerous branches, only Hanafi, Maliki, Shafi'i, Hanbali, Imamiyyah-Ja'fari-Usuli, Nizārī Ismā'īlī, Alevi, Zaydi, Ibadi, Zahiri, Alawite, Druze and Taiyabi communities have survived. In addition, new schools of thought and movements like Quranist Muslims and Ahmadi Muslims later emerged independently.
Other religions.
There are sizeable non-Muslim minorities in many Muslim-majority countries, includes, Christians, Jews, Hindus, Buddhists, Baháʼís, Druzes, Yazidis, Mandaeans, Yarsanis and Zoroastrians.
The Muslim world is home to some of the world's most ancient Christian communities, and some of the most important cities of the Christian world—including three of its five great patriarchates (Alexandria, Antioch, and Constantinople). Scholars and intellectuals agree Christians have made significant contributions to Arab and Islamic civilization since the introduction of Islam, and they have had a significant impact contributing the culture of the Middle East and North Africa and other areas. Pew Research Center estimates indicate that in 2010, more than 64 million Christians lived in countries with Muslim majorities (excluding Nigeria). The Pew Forum study finds that Indonesia (21.1 million) has the largest Christian population in the Muslim world, followed by Egypt, Chad and Kazakhstan. While according to Adly A. Youssef and Martyn Thomas, in 2004, there were around 30 million Christians who lived in countries with Muslim majorities, with the largest Christian population number lived in Indonesia, followed by Egypt. Nigeria is divided almost evenly between Muslims and Christians, with more than 80 million Christians and Muslims.
In 2018, the Jewish Agency estimated that around 27,000 Jews live in Arab and Muslim countries. Jewish communities have existed across the Middle East and North Africa since the rise of Islam. Today, Jews residing in Muslim countries have been reduced to a small fraction of their former sizes, with the largest communities of Jews in Muslim countries exist in the non-Arab countries of Iran (9,500) and Turkey (14,500); both, however, are much smaller than they historically have been. Among Arab countries, the largest Jewish community now exists in Morocco with about 2,000 Jews and in Tunisia with about 1,000. The number of Druze worldwide is between 800,000 and one million, with the vast majority residing in the Levant (primarily in Syria and Lebanon).
In 2010, the Pew Forum study finds that Bangladesh (13.5 million), Indonesia (4 million), Pakistan (3.3 million) and Malaysia (1.7 million) has a sizeable Hindu minorities. Malaysia (5 million) has the largest Buddhist population in the Muslim world. Zoroastrians are the oldest remaining religious community in Iran.
Literacy and education.
The literacy rate in the Muslim world varies. Azerbaijan is in second place in the Index of Literacy of World Countries. Some members such as Iran, Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and other parts of Africa. Several Muslim-majority countries, such as Turkey, Iran and Egypt have a high rate of citable scientific publications.
In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization. In Egypt, the largest Muslim-majority Arab country, the youth female literacy rate exceeds that for males. Lower literacy rates are more prevalent in South Asian countries such as in Afghanistan and Pakistan, but are rapidly increasing. In the Eastern Middle East, Iran has a high level of youth literacy at 98%, but Iraq's youth literacy rate has sharply declined from 85% to 57% during the American-led war and subsequent occupation. Indonesia, the largest Muslim-majority country in the world, has a 99% youth literacy rate.
A 2011 Pew Research Center showed that at the time about 36% of all Muslims had no formal schooling, with only 8% having graduate and post-graduate degrees.
The highest of years of schooling among Muslim-majority countries found in Uzbekistan (11.5), Kuwait (11.0) and Kazakhstan (10.7). In addition, the average of years of schooling in countries in which Muslims are the majority is 6.0 years of schooling, which lag behind the global average (7.7 years of schooling). In the youngest age (25–34) group surveyed, Young Muslims have the lowest average levels of education of any major religious group, with an average of 6.7 years of schooling, which lag behind the global average (8.6 years of schooling). The study found that Muslims have a significant amount of gender inequality in educational attainment, since Muslim women have an average of 4.9 years of schooling, compared to an average of 6.4 years of schooling among Muslim men.
Refugees.
According to the UNHCR, Muslim-majority countries hosted 18 million refugees by the end of 2010.
Since then Muslim-majority countries have absorbed refugees from recent conflicts, including the uprising in Syria. In July 2013, the UN stated that the number of Syrian refugees had exceeded 1.8 million.
In Asia, an estimated 625,000 refugees from Rakhine, Myanmar, mostly Muslim, had crossed the border into Bangladesh since August 2017.
Culture.
Throughout history, Muslim cultures have been diverse ethnically, linguistically and regionally. According to M. M. Knight, this diversity includes diversity in beliefs, interpretations and practices and communities and interests. Knight says perception of Muslim world among non-Muslims is usually supported through introductory literature about Islam, mostly present a version as per scriptural view which would include some prescriptive literature and abstracts of history as per authors own point of views, to which even many Muslims might agree, but that necessarily would not reflect Islam as lived on the ground, 'in the experience of real human bodies'.
Classical culture.
The term "Islamic Golden Age" has been attributed to a period in history during which science, economic development and cultural works in most of the Muslim-dominated world flourished. The age is traditionally understood to have begun during the reign of the Abbasid caliph Harun al-Rashid (786–809) with the inauguration of the House of Wisdom in Baghdad, where scholars from various parts of the world sought to translate and gather all the known world's knowledge into Arabic, and to have ended with the collapse of the Abbasid caliphate due to Mongol invasions and the Siege of Baghdad in 1258. The Abbasids were influenced by the Quranic injunctions and hadiths, such as "the ink of a scholar is more holy than the blood of a martyr," that stressed the value of knowledge. The major Islamic capital cities of Baghdad, Cairo, and Córdoba became the main intellectual centers for science, philosophy, medicine, and education. During this period, the Muslim world was a collection of cultures; they drew together and advanced the knowledge gained from the ancient Greek, Roman, Persian, Chinese, Vedic, Egyptian, and Phoenician civilizations.
Ceramics.
Between the 8th and 18th centuries, the use of ceramic glaze was prevalent in Islamic art, usually assuming the form of elaborate pottery. Tin-opacified glazing was one of the earliest new technologies developed by the Islamic potters. The first Islamic opaque glazes can be found as blue-painted ware in Basra, dating to around the 8th century. Another contribution was the development of fritware, originating from 9th-century Iraq. Other centers for innovative ceramic pottery in the Old world included Fustat (from 975 to 1075), Damascus (from 1100 to around 1600) and Tabriz (from 1470 to 1550).
Literature.
The best known work of fiction from the Islamic world is "One Thousand and One Nights", a compilation of folk tales from Sanskrit, Persian, and later Arabian fables. The concept had been influenced by a pre-Islamic Persian prototype Hezār Afsān (Thousand Fables) that relied on particular Indian elements. It reached its final form by the 14th century; the number and type of tales have varied from one manuscript to another. This work has been very influential in the West since it was translated in the 18th century, first by Antoine Galland. Imitations were written, especially in France. Various characters from this epic have themselves become cultural icons in Western culture, such as Aladdin, Sinbad the Sailor and Ali Baba.
An example of Arabic poetry and Persian poetry on romance is "Layla and Majnun", dating back to the Umayyad era in the 7th century. It is a tragic story of undying love. Ferdowsi's "Shahnameh", the national epic of Greater Iran, is a mythical and heroic retelling of Persian history. "Amir Arsalan" was also a popular mythical Persian story.
Ibn Tufayl (Abubacer) and Ibn al-Nafis were pioneers of the philosophical novel. Ibn Tufail wrote the first Arabic novel "Hayy ibn Yaqdhan" ("Philosophus Autodidactus") as a response to Al-Ghazali's "The Incoherence of the Philosophers", and then Ibn al-Nafis also wrote a novel "Theologus Autodidactus" as a response to Ibn Tufail's "Philosophus Autodidactus". Both of these narratives had protagonists (Hayy in "Philosophus Autodidactus" and Kamil in "Theologus Autodidactus") who were autodidactic feral children living in seclusion on a desert island, both being the earliest examples of a desert island story. However, while Hayy lives alone with animals on the desert island for the rest of the story in "Philosophus Autodidactus", the story of Kamil extends beyond the desert island setting in "Theologus Autodidactus", developing into the earliest known coming of age plot and eventually becoming the first example of a science fiction novel.
"Theologus Autodidactus", written by the Arabian polymath Ibn al-Nafis (1213–1288), deals with various science fiction elements such as spontaneous generation, futurology, the end of the world and doomsday, resurrection, and the afterlife. Rather than giving supernatural or mythological explanations for these events, Ibn al-Nafis attempted to explain these plot elements using the scientific knowledge of biology, astronomy, cosmology and geology known in his time. Ibn al-Nafis' fiction explained Islamic religious teachings via science and Islamic philosophy. Translations of Ibn Tufail's "Philosophus Autodidactus" appeared in Latin (1671), English (1708), German, and Dutch. These European-language translations may have later inspired Daniel Defoe's "Robinson Crusoe" and Robert Boyle's "The Aspiring Naturalist".
Philosophy.
One of the common definitions for "Islamic philosophy" is "the style of philosophy produced within the framework of Islamic culture." Islamic philosophy, in this definition is neither necessarily concerned with religious issues, nor is exclusively produced by Muslims. The Persian scholar Ibn Sina (Avicenna) (980–1037) had more than 450 books attributed to him. His writings were concerned with various subjects, most notably philosophy and medicine. His medical textbook "The Canon of Medicine" was used as the standard text in European universities for centuries. He also wrote "The Book of Healing", an influential scientific and philosophical encyclopedia.
Another figure from the Islamic Golden Age, Avicenna, also founded his own Avicennism school of philosophy, which was influential in both Islamic and Christian lands.
Yet another influential philosopher who had an influence on modern philosophy was Ibn Tufail. His philosophical novel, "Hayy ibn Yaqdhan", translated into Latin as "Philosophus Autodidactus" in 1671, developed the themes of empiricism, tabula rasa, nature versus nurture, condition of possibility, materialism, and Molyneux's problem. European scholars and writers influenced by this novel include John Locke, Gottfried Leibniz, Melchisédech Thévenot, John Wallis, Christiaan Huygens, George Keith, Robert Barclay, the Quakers, and Samuel Hartlib.
Islamic philosophers continued making advances in philosophy through to the 17th century, when Mulla Sadra founded his school of Transcendent theosophy and developed the concept of existentialism.
Other influential Muslim philosophers include Ibn al-Haytham (Alhazen), a pioneer of phenomenology and the philosophy of science and a critic of Aristotelian natural philosophy and Aristotle's concept of place (topos); Al-Biruni, a critic of Aristotelian natural philosophy; Ibn Tufail and Ibn al-Nafis, pioneers of the philosophical novel; Shahab al-Din Suhrawardi, founder of Illuminationist philosophy; Fakhr al-Din al-Razi, a critic of Aristotelian logic and a pioneer of inductive logic; and Ibn Khaldun, a pioneer in the philosophy of history.
Sciences.
Ibn al-Haytham is also regarded as the father of optics, especially for his empirical proof of the intromission theory of light. Jim Al-Khalili stated in 2009 that Ibn al-Haytham is 'often referred to as the "world's first true scientist".' al-Khwarzimi's invented the log base systems that are being used today, he also contributed theorems in trigonometry as well as limits. Recent studies show that it is very likely that the Medieval Muslim artists were aware of advanced decagonal quasicrystal geometry (discovered half a millennium later in the 1970s and 1980s in the West) and used it in intricate decorative tilework in the architecture.
Muslim physicians contributed to the field of medicine, including the subjects of anatomy and physiology: such as in the 15th-century Persian work by Mansur ibn Muhammad ibn al-Faqih Ilyas entitled "Tashrih al-badan" ("Anatomy of the body") which contained comprehensive diagrams of the body's structural, nervous and circulatory systems; or in the work of the Egyptian physician Ibn al-Nafis, who proposed the theory of pulmonary circulation. Avicenna's "The Canon of Medicine" remained an authoritative medical textbook in Europe until the 18th century. Abu al-Qasim al-Zahrawi (also known as "Abulcasis") contributed to the discipline of medical surgery with his "Kitab al-Tasrif" ("Book of Concessions"), a medical encyclopedia which was later translated to Latin and used in European and Muslim medical schools for centuries. Other medical advancements came in the fields of pharmacology and pharmacy.
Some most famous scientists from the medieval Islamic world include Jābir ibn Hayyān, al-Farabi, Abu al-Qasim al-Zahrawi, Ibn al-Haytham, Al-Biruni, Avicenna, Nasir al-Din al-Tusi, and Ibn Khaldun.
Technology.
In technology, the Muslim world adopted papermaking from China. The knowledge of gunpowder was also transmitted from China via predominantly Islamic countries, where formulas for pure potassium nitrate were developed.
Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim-majority countries traded with each other and with European powers such as Venice, Genoa and Catalonia (see also: Indo-Mediterranean). The Silk Road crossing Central Asia passed through Islamic states between China and Europe. The emergence of major economic empires with technological resources after the conquests of Timur (Tamerlane) and the resurgence of the Timurid Renaissance include the Mali Empire and the Bengal Sultanate in particular, a major global trading nation in the world, described by the Europeans to be the "richest country to trade with".
Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power. The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, paper mills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution, particularly from the proto-industrialised Mughal Bengal and Tipu Sultan's Kingdom, through the conquests of the East India Company.
Arts.
The term "Islamic art and architecture" denotes the works of art and architecture produced from the 7th century onwards by people who lived within the territory that was inhabited by culturally Islamic populations.
Aniconism.
No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.
Arabesque.
Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic "kufic" and "naskh" scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.
Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until the 17th century with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.
Calendar.
Two calendars are used all over the Muslim world. One is a lunar calendar that is most widely used among Muslims. The other one is a solar calendar officially used in Iran and Afghanistan.
Women.
According to "Riada Asimovic Akyol," while Muslim women's experiences differ a lot by location and personal situations such as family upbringing, class and education; the difference between culture and religions is often ignored by community and state leaders in many of the Muslim majority countries. The key issue in the Muslim world regarding gender issues is that religious texts constructed in highly patriarchal environments and based on biological essentialism are still valued highly in Islam, hence views emphasizing on men's superiority in unequal gender roles are widespread among many conservative Muslims (men and women). Orthodox Muslims often believe that rights and responsibilities of women in Islam are different from that of men and sacrosanct since assigned by the God. According to Asma Barlas, patriarchal behaviour among Muslims is based in an ideology which jumbles sexual and biological differences with gender dualisms and inequality. Modernist discourse of liberal progressive movements like Islamic feminism have been revisiting hermeneutics of feminism in Islam in terms of respect for Muslim women's lives and rights. "Riada Asimovic Akyol" further says that equality for Muslim women needs to be achieved through self-criticism.
References.
Notes.
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Citations.
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Black Death
1346–1353 pandemic in Eurasia and North Africa
The Black Death was a bubonic plague pandemic that occurred in Europe from 1346 to 1353. It was one of the most fatal pandemics in human history; as many as 50 million people perished, perhaps 50% of Europe's 14th century population. The disease is caused by the bacterium "Yersinia pestis" and spread by fleas and through the air. One of the most significant events in European history, the Black Death had far-reaching population, economic, and cultural impacts. It was the beginning of the second plague pandemic. The plague created religious, social and economic upheavals, with profound effects on the course of European history.
The origin of the Black Death is disputed. Genetic analysis suggests "Yersinia pestis" bacteria evolved approximately 7,000 years ago, at the beginning of the Neolithic, with flea-mediated strains emerging around 3,800 years ago during the late Bronze Age. The immediate territorial origins of the Black Death and its outbreak remain unclear, with some evidence pointing towards Central Asia, China, the Middle East, and Europe. The pandemic was reportedly first introduced to Europe during the siege of the Genoese trading port of Kaffa in Crimea by the Golden Horde army of Jani Beg in 1347. From Crimea, it was most likely carried by fleas living on the black rats that travelled on Genoese ships, spreading through the Mediterranean Basin and reaching North Africa, West Asia, and the rest of Europe via Constantinople, Sicily, and the Italian Peninsula. There is evidence that once it came ashore, the Black Death mainly spread from person-to-person as pneumonic plague, thus explaining the quick inland spread of the epidemic, which was faster than would be expected if the primary vector was rat fleas causing bubonic plague. In 2022, it was discovered that there was a sudden surge of deaths in what is today Kyrgyzstan from the Black Death in the late 1330s; when combined with genetic evidence, this implies that the initial spread may have been unrelated to the 14th century Mongol conquests previously postulated as the cause.
The Black Death was the second great natural disaster to strike Europe during the Late Middle Ages (the first one being the Great Famine of 1315–1317) and is estimated to have killed 30% to 60% of the European population, as well as approximately 33% of the population of the Middle East. There were further outbreaks throughout the Late Middle Ages and, also due to other contributing factors (the crisis of the late Middle Ages), the European population did not regain its 14th century level until the 16th century. Outbreaks of the plague recurred around the world until the early 19th century.
Names.
European writers contemporary with the plague described the disease in Latin as or ; ; . In English prior to the 18th century, the event was called the "pestilence" or "great pestilence", "the plague" or the "great death". Subsequent to the pandemic "the "furste moreyn"" (first murrain) or "first pestilence" was applied, to distinguish the mid-14th century phenomenon from other infectious diseases and epidemics of plague.
The 1347 pandemic plague was not referred to specifically as "black" in the time of occurrence in any European language, though the expression "black death" had occasionally been applied to fatal disease beforehand. "Black death" was not used to describe the plague pandemic in English until the 1750s; the term is first attested in 1755, where it translated . This expression as a proper name for the pandemic had been popularized by Swedish and Danish chroniclers in the 15th and early 16th centuries, and in the 16th and 17th centuries was transferred to other languages as a calque: , , and . Previously, most European languages had named the pandemic a variant or calque of the .
The phrase 'black death' – describing Death as black – is very old. Homer used it in the Odyssey to describe the monstrous Scylla, with her mouths "full of black Death" (). Seneca the Younger may have been the first to describe an epidemic as 'black death', () but only in reference to the acute lethality and dark prognosis of disease. The 12th–13th century French physician Gilles de Corbeil had already used "" to refer to a "pestilential fever" () in his work "On the Signs and Symptoms of Diseases" (). The phrase , was used in 1350 by Simon de Covino (or Couvin), a Belgian astronomer, in his poem "On the Judgement of the Sun at a Feast of Saturn" (), which attributes the plague to an astrological conjunction of Jupiter and Saturn. His use of the phrase is not connected unambiguously with the plague pandemic of 1347 and appears to refer to the fatal outcome of disease.
The historian Elizabeth Penrose, writing under the pen-name "Mrs Markham", described the 14th-century outbreak as the "black death" in 1823. The historian Cardinal Francis Aidan Gasquet wrote about the Great Pestilence in 1893 and suggested that it had been "some form of the ordinary Eastern or bubonic plague". In 1908, Gasquet said use of the name ' for the 14th-century epidemic first appeared in a 1631 book on Danish history by J. I. Pontanus: "Commonly and from its effects, they called it the black death" (').
Previous plague epidemics.
Research from 2017 suggests plague first infected humans in Europe and Asia in the Late Neolithic-Early Bronze Age. Research in 2018 found evidence of "Yersinia pestis" in an ancient Swedish tomb, which may have been associated with the "Neolithic decline" around 3000 BCE, in which European populations fell significantly. This "Y. pestis" may have been different from more modern types, with bubonic plague transmissible by fleas first known from Bronze Age remains near Samara.
The symptoms of bubonic plague are first attested in a fragment of Rufus of Ephesus preserved by Oribasius; these ancient medical authorities suggest bubonic plague had appeared in the Roman Empire before the reign of Trajan, six centuries before arriving at Pelusium in the reign of Justinian I. In 2013, researchers confirmed earlier speculation that the cause of the Plague of Justinian (541–549 CE, with recurrences until 750) was "Y". "pestis". This is known as the first plague pandemic. In 610, the Chinese physician Chao Yuanfang described a "malignant bubo" "coming in abruptly with high fever together with the appearance of a bundle of nodes beneath the tissue." The Chinese physician Sun Simo who died in 652 also mentioned a "malignant bubo" and plague that was common in Lingnan (Guangzhou). Ole Jørgen Benedictow believes that this indicates it was an offshoot of the first plague pandemic which made its way eastward to Chinese territory by around 600.
14th-century plague.
Causes.
Early theory.
A report by the Medical Faculty of Paris stated that a conjunction of planets had caused "a great pestilence in the air" (miasma theory). Muslim religious scholars taught that the pandemic was a "martyrdom and mercy" from God, assuring the believer's place in paradise. For non-believers, it was a punishment. Some Muslim doctors cautioned against trying to prevent or treat a disease sent by God. Others adopted preventive measures and treatments for plague used by Europeans. These Muslim doctors also depended on the writings of the ancient Greeks.
Predominant modern theory.
Due to climate change in Asia, rodents began to flee the dried-out grasslands to more populated areas, spreading the disease. The plague disease, caused by the bacterium "Yersinia pestis", is enzootic (commonly present) in populations of fleas carried by ground rodents, including marmots, in various areas, including Central Asia, Kurdistan, West Asia, North India, Uganda, and the western United States.
"Y. pestis" was discovered by Alexandre Yersin, a pupil of Louis Pasteur, during an epidemic of bubonic plague in Hong Kong in 1894; Yersin also proved this bacterium was present in rodents and suggested the rat was the main vehicle of transmission. The mechanism by which "Y. pestis" is usually transmitted was established in 1898 by Paul-Louis Simond and was found to involve the bites of fleas whose midguts had become obstructed by replicating "Y. pestis" several days after feeding on an infected host. This blockage starves the fleas, drives them to aggressive feeding behaviour, and causes them to try to clear the blockage via regurgitation, resulting in thousands of plague bacteria flushing into the feeding site and infecting the host. The bubonic plague mechanism was also dependent on two populations of rodents: one resistant to the disease, which act as hosts, keeping the disease endemic, and a second that lacks resistance. When the second population dies, the fleas move on to other hosts, including people, thus creating a human epidemic.
DNA evidence.
Definitive confirmation of the role of "Y. pestis" arrived in 2010 with a publication in "PLOS Pathogens" by Haensch et al. They assessed the presence of DNA/RNA with polymerase chain reaction (PCR) techniques for "Y. pestis" from the tooth sockets in human skeletons from mass graves in northern, central and southern Europe that were associated archaeologically with the Black Death and subsequent resurgences. The authors concluded that this new research, together with prior analyses from the south of France and Germany, "ends the debate about the cause of the Black Death, and unambiguously demonstrates that "Y. pestis" was the causative agent of the epidemic plague that devastated Europe during the Middle Ages". In 2011 these results were further confirmed with genetic evidence derived from Black Death victims in the East Smithfield burial site in England. Schuenemann et al. concluded in 2011 "that the Black Death in medieval Europe was caused by a variant of "Y. pestis" that may no longer exist".
Later in 2011, Bos et al. reported in "Nature" the first draft genome of "Y. pestis" from plague victims from the same East Smithfield cemetery and indicated that the strain that caused the Black Death is ancestral to most modern strains of "Y. pestis".
Later genomic papers have further confirmed the phylogenetic placement of the "Y. pestis" strain responsible for the Black Death as both the ancestor of later plague epidemics—including the third plague pandemic—and the descendant of the strain responsible for the Plague of Justinian. In addition, plague genomes from prehistory have been recovered.
DNA taken from 25 skeletons from 14th-century London showed that plague is a strain of "Y. pestis" almost identical to that which hit Madagascar in 2013. Further DNA evidence also proves the role of "Y. pestis" and traces the source to the Tian Shan mountains in Kyrgyzstan.
Alternative explanations.
Researchers are hampered by a lack of reliable statistics from this period. Most work has been done on the spread of the disease in England, where estimates of overall population at the start of the plague vary by over 100%, as no census was undertaken in England between the time of publication of the Domesday Book of 1086 and the poll tax of the year 1377. Estimates of plague victims are usually extrapolated from figures for the clergy.
Mathematical modelling is used to match the spreading patterns and the means of transmission. In 2018 researchers suggested an alternative model in which ""the disease was spread from human fleas and body lice to other people"." The second model claims to better fit the trends of the plague's death toll, as the rat-flea-human hypothesis would have produced a delayed but very high spike in deaths, contradicting historical death data.
Lars Walløe argued that these authors "take it for granted that Simond's infection model, black rat → rat flea → human, which was developed to explain the spread of plague in India, is the only way an epidemic of "Yersinia pestis" infection could spread". Similarly, Monica Green has argued that greater attention is needed to the range of (especially non-commensal) animals that might be involved in the transmission of plague.
Archaeologist Barney Sloane has argued that there is insufficient evidence of the extinction of numerous rats in the archaeological record of the medieval waterfront in London, and that the disease spread too quickly to support the thesis that "Y. pestis" was spread from fleas on rats; he argues that transmission must have been person to person. This theory is supported by research in 2018 which suggested transmission was more likely by body lice and fleas during the second plague pandemic.
Summary.
Academic debate continues, but no single alternative explanation for the plague's spread has achieved widespread acceptance. Many scholars arguing for "Y. pestis" as the major agent of the pandemic suggest that its extent and symptoms can be explained by a combination of bubonic plague with other diseases, including typhus, smallpox, and respiratory infections. In addition to the bubonic infection, others point to additional septicemic and pneumonic forms of plague, which lengthen the duration of outbreaks throughout the seasons and help account for its high mortality rate and additional recorded symptoms. In 2014, Public Health England announced the results of an examination of 25 bodies exhumed in the Clerkenwell area of London, as well as of wills registered in London during the period, which supported the pneumonic hypothesis. Currently, while osteoarcheologists have conclusively verified the presence of "Y. pestis" bacteria in burial sites across northern Europe through examination of bones and dental pulp, no other epidemic pathogen has been discovered to bolster the alternative explanations.
Transmission.
Lack of hygiene.
The importance of hygiene was not recognized until the 19th century and the germ theory of disease. Until then streets were usually unhygienic, with live animals and human parasites facilitating the spread of transmissible disease.
By the early 14th century, so much filth had collected inside urban Europe that French and Italian cities were naming streets after human waste. In medieval Paris, several street names were inspired by merde, the French word for "shit". There were rue Merdeux, rue Merdelet, rue Merdusson, rue des Merdons and rue Merdiere—as well as a rue du Pipi. Pigs, cattle, chickens, geese, goats and horses roamed the streets of medieval London and Paris.
Medieval homeowners were supposed to police their housefronts, including removing animal dung, but most urbanites were careless. William E. Cosner, a resident of the London suburb of Farringdon Without, received a complaint alleging that "men could not pass [by his house] for the stink [of] . . . horse dung and horse piss." One irate Londoner complained that the runoff from the local slaughterhouse had made his garden "stinking and putrid", while another charged that the blood from slain animals flooded nearby streets and lanes, "making a foul corruption and abominable sight to all dwelling near." In much of medieval Europe, sanitation legislation consisted of an ordinance requiring homeowners to shout, "Look out below!" three times before dumping a full chamber pot into the street.
Early Christians considered bathing a temptation. With this danger in mind, St. Benedict declared, "To those who are well, and especially to the young, bathing shall seldom be permitted." St. Agnes took the injunction to heart and died without ever bathing.
Territorial origins.
According to a team of medical geneticists led by Mark Achtman, "Yersinia pestis" "evolved in or near China" over 2,600 years ago. Later research by a team led by Galina Eroshenko placed its origins more specifically in the Tian Shan mountains on the border between Kyrgyzstan and China. However more recent research notes that the previous sampling contained East Asian bias and that sampling since then has discovered strains of "Y. pestis" in the Caucasus region previously thought to be restricted to China. There is also no physical or specific textual evidence of the Black Death in 14th century China. As a result, China's place in the sequence of the plague's spread is still debated to this day. According to Charles Creighton, records of epidemics in 14th-century China suggest nothing more than typhus and major Chinese outbreaks of epidemic disease post-date the European epidemic by several years. The earliest Chinese descriptions of the bubonic plague do not appear until the 1640s.
Nestorian gravesites dating from 1338 to 1339 near Issyk-Kul have inscriptions referring to plague, which has led some historians and epidemiologists to think they mark the outbreak of the epidemic; this is supported by recent direct findings of "Y. pestis" DNA in teeth samples from graves in the area with inscriptions referring to "pestilence" as the cause of death. Epidemics killed an estimated 25 million across Asia during the fifteen years before the Black Death reached Constantinople in 1347.
<templatestyles src="Template:Blockquote/styles.css" />The evidence does not suggest, at least at present, that these mortality crises were caused by plague. Although some scholars, including McNeill and Cao, see the 1333 outbreak as a prelude to the outbreaks in Europe from the late 1340s to the early 1350s, scholars of the Yuan and Ming periods remain skeptical about such an interpretation. Nonetheless, the remarkably high mortality rates during the Datong mortality should discourage us from rejecting the possibility of localized/regional outbreaks of plague in different parts of China, albeit differing in scale from, and unrelated to, the pandemic mortality of the Black Death. What we lack is any indication of a plague pandemic that engulfed vast territories of the Yuan Empire and later moved into western Eurasia through Central Asia.
According to John Norris, evidence from Issyk-Kul indicates a small sporadic outbreak characteristic of transmission from rodents to humans with no wide-scale impact. According to Achtman, the dating of the plague suggests that it was not carried along the Silk Road, and its widespread appearance in that region probably postdates the European outbreak. Additionally, the Silk Road had already been heavily disrupted before the spread of the Black Death; Western and Middle Eastern traders found it difficult to trade on the Silk Road by 1325 and impossible by 1340, making its role in the spread of plague less likely. There are no records of the symptoms of the Black Death from Mongol sources or writings from travelers east of the Black Sea prior to the Crimean outbreak in 1346.
Others still favor an origin in China. The theory of Chinese origin implicates the Silk Road, the disease possibly spreading alongside Mongol armies and traders, or possibly arriving via ship—however, this theory is still contested. It is speculated that rats aboard Zheng He's ships in the 15th century may have carried the plague to Southeast Asia, India, and Africa.
Research on the Delhi Sultanate and the Yuan dynasty shows no evidence of any serious epidemic in fourteenth-century India and no specific evidence of plague in 14th-century China, suggesting that the Black Death may not have reached these regions. Ole Benedictow argues that since the first clear reports of the Black Death come from Kaffa, the Black Death most likely originated in the nearby plague focus on the northwestern shore of the Caspian Sea.
<templatestyles src="Template:Blockquote/styles.css" />Demographic historians estimate that China's population fell by at least 15 per cent, and perhaps as much as a third, between 1340 and 1370. This population loss coincided with the Black Death that ravaged Europe and much of the Islamic world in 1347–52. However, there is a conspicuous lack of evidence for pandemic disease on the scale of the Black Death in China at this time. War and famine – and the diseases that typically accompanied them – probably were the main causes of mortality in the final decades of Mongol rule.
Monica Green suggests that other parts of Eurasia outside the west do not contain the same evidence of the Black Death, because there were actually four strains of "Yersinia pestis" that became predominant in different parts of the world. Mongol records of illness such as food poisoning may have been referring to the Black Death. Another theory is that the plague originated near Europe and cycled through the Mediterranean, Northern Europe and Russia before making its way to China. Other historians, such as John Norris and Ole Benedictaw, believe the plague likely originated in Europe or the Middle East, and never reached China. Norris specifically argues for an origin in Kurdistan rather than Central Asia.
European outbreak.
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 The seventh year after it began, it came to England and first began in the towns and ports joining on the seacoasts, in Dorsetshire, where, as in other counties, it made the country quite void of inhabitants so that there were almost none left alive.
... But at length it came to Gloucester, yea even to Oxford and to London, and finally it spread over all England and so wasted the people that scarce the tenth person of any sort was left alive.
 Geoffrey the Baker, "Chronicon Angliae"
Plague was reportedly first introduced to Europe via Genoese traders from their port city of Kaffa in the Crimea in 1347. During a protracted siege of the city in 1345–1346, the Mongol Golden Horde army of Jani Beg—whose mainly Tatar troops were suffering from the disease—catapulted infected corpses over the city walls of Kaffa to infect the inhabitants, though it is also likely that infected rats travelled across the siege lines to spread the epidemic to the inhabitants. As the disease took hold, Genoese traders fled across the Black Sea to Constantinople, where the disease first arrived in Europe in summer 1347.
The epidemic there killed the 13-year-old son of the Byzantine emperor, John VI Kantakouzenos, who wrote a description of the disease modelled on Thucydides's account of the 5th century BCE Plague of Athens, noting the spread of the Black Death by ship between maritime cities. Nicephorus Gregoras, while writing to Demetrios Kydones, described the rising death toll, the futility of medicine, and the panic of the citizens. The first outbreak in Constantinople lasted a year, but the disease recurred ten times before 1400.
Carried by twelve Genoese galleys, plague arrived by ship in Sicily in October 1347; the disease spread rapidly all over the island. Galleys from Kaffa reached Genoa and Venice in January 1348, but it was the outbreak in Pisa a few weeks later that was the entry point into northern Italy. Towards the end of January, one of the galleys expelled from Italy arrived in Marseilles.
From Italy, the disease spread northwest across Europe, striking France, Spain, Portugal, and England by June 1348, then spreading east and north through Germany, Scotland and Scandinavia from 1348 to 1350. It was introduced into Norway in 1349 when a ship landed at Askøy, then spread to Bjørgvin (modern Bergen). Finally, it spread to northern Russia in 1352 and reached Moscow in 1353. Plague was less common in parts of Europe with less-established trade relations, including the majority of the Basque Country, isolated parts of Belgium and the Netherlands, and isolated Alpine villages throughout the continent.
According to some epidemiologists, periods of unfavorable weather decimated plague-infected rodent populations, forcing their fleas onto alternative hosts, inducing plague outbreaks which often peaked in the hot summers of the Mediterranean and during the cool autumn months of the southern Baltic region. Among many other culprits of plague contagiousness, pre-existing malnutrition weakened the immune response, contributing to an immense decline in European population.
West Asian and North African outbreak.
The disease struck various regions in the Middle East and North Africa during the pandemic, leading to serious depopulation and permanent change in both economic and social structures.
By autumn 1347, plague had reached Alexandria in Egypt, transmitted by sea from Constantinople via a single merchant ship carrying slaves. By late summer 1348, it reached Cairo, capital of the Mamluk Sultanate, cultural center of the Islamic world, and the largest city in the Mediterranean Basin; the Bahriyya child sultan an-Nasir Hasan fled and more than a third of the 600,000 residents died. The Nile was choked with corpses despite Cairo having a medieval hospital, the late 13th-century bimaristan of the Qalawun complex. The historian al-Maqrizi described the abundant work for grave-diggers and practitioners of funeral rites; plague recurred in Cairo more than fifty times over the following one and a half centuries.
During 1347, the disease travelled eastward to Gaza by April; by July it had reached Damascus, and in October plague had broken out in Aleppo. That year, in the territory of modern Lebanon, Syria, Israel, and Palestine, the cities of Ascalon, Acre, Jerusalem, Sidon, and Homs were all infected. In 1348–1349, the disease reached Antioch. The city's residents fled to the north, but most of them ended up dying during the journey. Within two years, the plague had spread throughout the Islamic world, from Arabia across North Africa.
The pandemic spread westwards from Alexandria along the African coast, while in April 1348 Tunis was infected by ship from Sicily. Tunis was then under attack by an army from Morocco; this army dispersed in 1348 and brought the contagion with them to Morocco, whose epidemic may also have been seeded from the Islamic city of Almería in al-Andalus.
Mecca became infected in 1348 by pilgrims performing the Hajj. In 1351 or 1352, the Rasulid sultan of the Yemen, al-Mujahid Ali, was released from Mamluk captivity in Egypt and carried plague with him on his return home. During 1349, records show the city of Mosul suffered a massive epidemic, and the city of Baghdad experienced a second round of the disease.
Signs and symptoms.
Bubonic plague.
Symptoms of the plague include fever of , headaches, painful aching joints, nausea and vomiting, and a general feeling of malaise. Left untreated, 80% of victims die within eight days.
Contemporary accounts of the pandemic are varied and often imprecise. The most commonly noted symptom was the appearance of buboes (or "gavocciolos") in the groin, neck and armpits, which oozed pus and bled when opened. Boccaccio's description:
<templatestyles src="Template:Blockquote/styles.css" />In men and women alike it first betrayed itself by the emergence of certain tumours in the groin or armpits, some of which grew as large as a common apple, others as an egg ... From the two said parts of the body this deadly "gavocciolo" soon began to propagate and spread itself in all directions indifferently; after which the form of the malady began to change, black spots or livid making their appearance in many cases on the arm or the thigh or elsewhere, now few and large, now minute and numerous. As the "gavocciolo" had been and still was an infallible token of approaching death, such also were these spots on whomsoever they showed themselves.
This was followed by acute fever and vomiting of blood. Most people died two to seven days after initial infection. Freckle-like spots and rashes, which may have been caused by flea-bites, were identified as another potential sign of plague.
Pneumonic plague.
Lodewijk Heyligen, whose master Cardinal Giovanni Colonna died of plague in 1348, noted a distinct form of the disease, pneumonic plague, that infected the lungs and led to respiratory problems. Symptoms include fever, cough and blood-tinged sputum. As the disease progresses, sputum becomes free-flowing and bright red. Pneumonic plague has a mortality rate of 90–95%.
Septicemic plague.
Septicemic plague is the least common of the three forms, with an untreated mortality rate near 100%. Symptoms are high fevers and purple skin patches (purpura due to disseminated intravascular coagulation). In cases of pneumonic and particularly septicemic plague, the progress of the disease is so rapid that there would often be no time for the development of the enlarged lymph nodes that were noted as buboes.
Consequences.
Deaths.
There are no exact figures for the death toll; the rate varied widely by locality. Urban centers with higher populations suffered longer periods of abnormal mortality. Some estimate that it may have killed between 75,000,000 and 200,000,000 people in Eurasia.<ref name="ABC/Reuters"></ref> A study published in 2022 of pollen samples across Europe from 1250 to 1450 was used to estimate changes in agricultural output before and after the Black Death. The authors found great variability in different regions, with evidence for high mortality in areas of Scandinavia, France, western Germany, Greece, and central Italy, but uninterrupted agricultural growth in central and eastern Europe, Iberia, and Ireland. The authors concluded that "the pandemic was immensely destructive in some areas, but in others it had a far lighter touch ... [the study methodology] invalidates histories of the Black Death that assume Y. pestis was uniformly prevalent, or nearly so, across Europe and that the pandemic had a devastating demographic impact everywhere."
The Black Death killed, by various estimations, from 25 to 60% of Europe's population. Robert Gottfried writes that as early as 1351, "agents for Pope Clement VI calculated the number of dead in Christian Europe at 23,840,000. With a preplague population of about 75 million, Clement's figure accounts for mortality of 31%-a rate about midway between the 50% mortality estimated for East Anglia, Tuscany, and parts of Scandinavia, and the less-than-15% morbidity for Bohemia and Galicia. And it is unerringly close to Froissart's claim that "a third of the world died," a measurement probably drawn from St. John's figure of mortality from plague in the Book of Revelation, a favorite medieval source of information." Ole J. Benedictow proposes 60% mortality rate for Europe as a whole based on available data, with up to 80% based on poor nutritional conditions in the 14th century. According to medieval historian Philip Daileader, it is likely that over four years, 45–50% of the European population died of plague.
The overwhelming number of deaths in Europe sometimes made mass burials necessary, and some sites had hundreds or thousands of bodies. The mass burial sites that have been excavated have allowed archaeologists to continue interpreting and defining the biological, sociological, historical, and anthropological implications of the Black Death. The mortality rate of the Black Death in the 14th century was far greater than the worst 20th-century outbreaks of "Y. pestis" plague, which occurred in India and killed as much as 3% of the population of certain cities.
In 1348, the disease spread so rapidly that nearly a third of the European population perished before any physicians or government authorities had time to reflect upon its origins. In crowded cities, it was not uncommon for as much as 50% of the population to die. Half of Paris' population of 100,000 people died. In Italy, the population of Florence was reduced from between 110,000 and 120,000 inhabitants in 1338 to 50,000 in 1351. At least 60% of the population of Hamburg and Bremen perished, and a similar percentage of Londoners may have died from the disease as well, leaving a death toll of approximately 62,000 between 1346 and 1353. Florence's tax records suggest that 80% of the city's population died within four months in 1348. Before 1350, there were about 170,000 settlements in Germany, and this was reduced by nearly 40,000 by 1450. The disease bypassed some areas, with the most isolated areas being less vulnerable to contagion. Plague did not appear in Flanders until the turn of the 15th century, and the impact was less severe on the populations of Hainaut, Finland, northern Germany, and areas of Poland. Monks, nuns, and priests were especially hard-hit since they cared for people ill with the plague. The level of mortality in the rest of Eastern Europe was likely similar to that of Western Europe in the first outbreak, with descriptions suggesting a similar effect on Russian towns, and the cycles of plague in Russia being roughly equivalent.
In 1382, the physician to the Avignon Papacy, Raimundo Chalmel de Vinario (), observed the decreasing mortality rate of successive outbreaks of plague in 1347–1348, 1362, 1371 and 1382 in his treatise "On Epidemics" (). In the first outbreak, two thirds of the population contracted the illness and most patients died; in the next, half the population became ill but only some died; by the third, a tenth were affected and many survived; while by the fourth occurrence, only one in twenty people were sickened and most of them survived. By the 1380s in Europe, the plague predominantly affected children. Chalmel de Vinario recognised that bloodletting was ineffective (though he continued to prescribe bleeding for members of the Roman Curia, whom he disliked), and said that all true cases of plague were caused by astrological factors and were incurable; he was never able to effect a cure.
The populations of some Italian cities, notably Florence, did not regain their pre-14th century size until the 19th century. Italian chronicler Agnolo di Tura recorded his experience from Siena, where plague arrived in May 1348:
<templatestyles src="Template:Blockquote/styles.css" />Father abandoned child, wife husband, one brother another; for this illness seemed to strike through the breath and sight. And so they died. And none could be found to bury the dead for money or friendship. Members of a household brought their dead to a ditch as best they could, without priest, without divine offices ... great pits were dug and piled deep with the multitude of dead. And they died by the hundreds both day and night ... And as soon as those ditches were filled more were dug ... And I, Agnolo di Tura ... buried my five children with my own hands. And there were also those who were so sparsely covered with earth that the dogs dragged them forth and devoured many bodies throughout the city. There was no one who wept for any death, for all awaited death. And so many died that all believed it was the end of the world.
The most widely accepted estimate for the Middle East, including Iraq, Iran, and Syria, during this time, is for a death toll of about a third of the population. The Black Death killed about 40% of Egypt's population. In Cairo, with a population numbering as many as 600,000, and possibly the largest city west of China, between one third and 40% of the inhabitants died within eight months. By the 18th century, the population of Cairo was halved from its numbers in 1347.
Economic.
It has been suggested that the Black Death, like other outbreaks through history, disproportionately affected the poorest people and those already in worse physical condition than the wealthier citizens.
But along with population decline from the pandemic, wages soared in response to a subsequent labour shortage. In some places rents collapsed (e.g., lettings "used to bring in £5, and now but £1.")
However, many labourers, artisans, and craftsmen—those living from money-wages alone—suffered a reduction in real incomes owing to rampant inflation. Landowners were also pushed to substitute monetary rents for labour services in an effort to keep tenants. Taxes and tithes became difficult to collect, with living poor refusing to cover the share of the rich deceased, because many properties were empty and unfarmed, and because tax-collectors, where they could be employed, refused to go to plague spots.
The trade disruptions in the Mongol Empire caused by the Black Death was one of the reasons for its collapse.
Environmental.
A study performed by Thomas Van Hoof of the Utrecht University suggests that the innumerable deaths brought on by the pandemic cooled the climate by freeing up land and triggering reforestation. This may have led to the Little Ice Age.
Persecutions.
Renewed religious fervor and fanaticism increased in the wake of the Black Death. Some Europeans targeted "various groups such as Jews, friars, foreigners, beggars, pilgrims", lepers, and Romani, blaming them for the crisis. Lepers, and others with skin diseases such as acne or psoriasis, were killed throughout Europe.
Because 14th-century healers and governments were at a loss to explain or stop the disease, Europeans turned to astrological forces, earthquakes and the poisoning of wells by Jews as possible reasons for outbreaks. Many believed the epidemic was a punishment by God for their sins, and could be relieved by winning God's forgiveness.
There were many attacks against Jewish communities. In the Strasbourg massacre of February 1349, about 2,000 Jews were murdered. In August 1349, the Jewish communities in Mainz and Cologne were annihilated. By 1351, 60 major and 150 smaller Jewish communities had been destroyed. During this period many Jews relocated to Poland, where they received a welcome from King Casimir the Great.
Social.
One theory that has been advanced is that the Black Death's devastation of Florence, between 1348 and 1350, resulted in a shift in the world view of people in 14th-century Italy that ultimately led to the Renaissance. Italy was particularly badly hit by the pandemic, and the resulting familiarity with death may have caused thinkers to dwell more on their lives on Earth, rather than on spirituality and the afterlife. It has also been argued that the Black Death prompted a new wave of piety, manifested in the sponsorship of religious works of art.
This does not fully explain why the Renaissance occurred in Italy in the 14th century; the Renaissance's emergence was most likely the result of the complex interaction of the above factors, in combination with an influx of Greek scholars after the fall of the Byzantine Empire. As a result of the drastic reduction in the populace the value of the working class increased, and commoners came to enjoy more freedom. To answer the increased need for labour, workers travelled in search of the most favorable position economically.
Prior to the emergence of the Black Death, the continent was considered a feudalistic society, composed of fiefs and city-states frequently managed by the Catholic Church. The pandemic completely restructured both religion and political forces; survivors began to turn to other forms of spirituality and the power dynamics of the fiefs and city-states crumbled. The survivors of the pandemic found not only that the prices of food were lower but also that lands were more abundant, and many of them inherited property from their dead relatives, and this probably contributed to the destabilization of feudalism.
The word "quarantine" has its roots in this period, though the practice of isolating people to prevent the spread of disease is older. In the city-state of Ragusa (modern Dubrovnik, Croatia), a thirty-day isolation period was implemented in 1377 for new arrivals to the city from plague-affected areas. The isolation period was later extended to forty days, and given the name "quarantino" from the Italian word for "forty".
All institutions were affected. Smaller monasteries and convents became unviable and closed. Up to half parish churches lost their priest, apart from the parishioners. Religious sensibilities changed:
<templatestyles src="Template:Blockquote/styles.css" />"[...]looking back into the past, the history of the Church during the Middle Ages in England appears one continuous and stately progress. It is much nearer to the truth to say that in 1351 the whole ecclesiastical system was wholly disorganised, or, indeed, more than half ruined, and that everything had to be built up anew.[...] To secure the most necessary public ministrations of the rites of religion the most inadequately-prepared subjects had to be accepted, and even these could be obtained only in insufficient numbers.[...]The immediate effect on the people was a religious paralysis. Instead of turning men to God the scourge turned them to despair[...] In time the religious sense and feeling revived, but in many respects it took a new tone, and its manifestations ran in new channels[...]characterised by a devotional and more self-reflective cast than previously.[...]The new religious spirit found outward expression in the multitude of guilds which sprang into existence at this time, in the remarkable and almost, as it may seem to some, extravagant development of certain pious practices, in the singular spread of a more personal devotion to the Blessed Sacrament, to the Blessed Virgin, to the Five Wounds, to the Holy Name, and other such manifestations of a more tender or more familiar piety.[...]At the close of the fourteenth century and during the course of the fifteenth the supply of ornaments, furniture, plate, statues painted or in highly decked "coats," with which the churches were literally encumbered as time went on, proved a striking contrast to the comparative simplicity which characterised former days, as witnessed by a comparison of inventories.[...]In fact, the fifteenth century witnessed the beginnings of a great middle-class movement, which can be distinctly traced to the effect of the great pestilence[...]
Recurrences.
Second plague pandemic.
The plague repeatedly returned to haunt Europe and the Mediterranean throughout the 14th to 17th centuries. According to Jean-Noël Biraben, the plague was present somewhere in Europe in every year between 1346 and 1671 (although some researchers have cautions about the uncritical use of Biraben's data). The second pandemic was particularly widespread in the following years: 1360–1363; 1374; 1400; 1438–1439; 1456–1457; 1464–1466; 1481–1485; 1500–1503; 1518–1531; 1544–1548; 1563–1566; 1573–1588; 1596–1599; 1602–1611; 1623–1640; 1644–1654; and 1664–1667. Subsequent outbreaks, though severe, marked the plague's retreat from most of Europe (18th century) and North Africa (19th century).
Historian George Sussman argued that the plague had not occurred in East Africa until the 20th century. However, other sources suggest that the second pandemic did indeed reach sub-Saharan Africa.
According to historian Geoffrey Parker, "France alone lost almost a million people to the plague in the epidemic of 1628–31." In the first half of the 17th century, a plague killed some 1.7 million people in Italy. More than 1.25 million deaths resulted from the extreme incidence of plague in 17th-century Spain.
The Black Death ravaged much of the Islamic world. Plague could be found in the Islamic world almost every year between 1500 and 1850. Sometimes the outbreaks affected small areas, while other outbreaks affected multiple regions. Plague repeatedly struck the cities of North Africa. Algiers lost 30,000–50,000 inhabitants to it in 1620–1621, and again in 1654–1657, 1665, 1691, and 1740–1742. Cairo suffered more than fifty plague epidemics within 150 years from the plague's first appearance, with the final outbreak of the second pandemic there in the 1840s. Plague remained a major event in Ottoman society until the second quarter of the 19th century. Between 1701 and 1750, thirty-seven larger and smaller epidemics were recorded in Constantinople, and an additional thirty-one between 1751 and 1800. Baghdad has suffered severely from visitations of the plague, and sometimes two-thirds of its population died.
Third plague pandemic.
The third plague pandemic (1855–1859) started in China in the mid-19th century, spreading to all inhabited continents and killing 10 million people in India alone. The investigation of the pathogen that caused the 19th-century plague was begun by teams of scientists who visited Hong Kong in 1894, among whom was the French-Swiss bacteriologist Alexandre Yersin, for whom the pathogen was named.
Twelve plague outbreaks in Australia between 1900 and 1925 resulted in over 1,000 deaths, chiefly in Sydney. This led to the establishment of a Public Health Department there which undertook some leading-edge research on plague transmission from rat fleas to humans via the bacillus "Yersinia pestis".
The first North American plague epidemic was the San Francisco plague of 1900–1904, followed by another outbreak in 1907–1908.
Modern-day.
Modern treatment methods include insecticides, the use of antibiotics, and a plague vaccine. It is feared that the plague bacterium could develop drug resistance and again become a major health threat. One case of a drug-resistant form of the bacterium was found in Madagascar in 1995. Another outbreak in Madagascar was reported in November 2014. In October 2017, the deadliest outbreak of the plague in modern times hit Madagascar, killing 170 people and infecting thousands.
An estimate of the case fatality rate for the modern plague, after the introduction of antibiotics, is 11%, although it may be higher in underdeveloped regions.
Footnotes.
Citations.
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Bibliography.
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Further reading.
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