Dar al-Islam—"the abode of Islam"—during the 13th to 15th centuries was a vast region stretching from Spain to India, connected by shared faith, trading networks, and intellectual exchange. While Europe was still emerging from its "Dark Ages," Islamic societies were thriving centers of culture, science, and political power.
How Religion Shaped Society
The Expanding Islamic World
Islam continued to grow and shape societies across Africa and Asia during this period:
Muslims formed communities connected by shared beliefs and practices The Five Pillars (declaration of faith, prayer, charity, fasting, pilgrimage) structured daily life Islamic law (Sharia) provided guidelines for personal conduct and social relations Mosques served as centers for worship, education, and community gatherings Arabic spread as a language of religion, scholarship, and trade
The Islamic world wasn't uniform though. Different regions developed their own traditions:
North African Muslims incorporated local customs into their practice Central Asian Muslims blended Islam with steppe traditions South Asian Muslims developed distinctive architectural styles Persian Muslims maintained their language and cultural heritage West African Muslims created unique educational institutions
Ibn Battuta, the famous Moroccan traveler who journeyed across the Islamic world in the 14th century, wrote:
"I marveled at how I could travel for months and still hear the call to prayer five times daily, yet notice how the local foods, clothing, and customs changed dramatically from region to region."
Other Religious Traditions
Judaism continued to thrive in many parts of the Islamic world:
Jewish communities maintained their religious practices and traditions Many Jews spoke Arabic and participated in Islamic intellectual culture Jewish merchants formed important trade networks Jewish scholars like Maimonides (who lived earlier but was still influential) wrote major works Some regions (like Muslim Spain before 1492) were known for religious tolerance
Christianity also remained important in several regions:
Christians formed significant minorities in Egypt, Syria, and Anatolia Christian communities preserved ancient texts and traditions Christian merchants participated in trade networks Some Christian communities developed distinctive art forms and architecture Christian-Muslim intellectual exchanges occurred in centers like Baghdad
Sufism: Islam's Mystical Dimension
Sufism (Islamic mysticism) became especially influential during this period:
orders (tariqas) spread across the Islamic world masters (sheikhs) attracted devoted followers practices included chanting, music, and meditation lodges provided education and social services poetry, especially Persian works by Rumi and Hafez, gained immense popularity
Sufism played a crucial role in spreading Islam:
Sufi missionaries traveled to frontier regions Their emphasis on personal connection with God appealed to many converts Often incorporated local traditions into Islamic practice Lodges served as community centers in newly converted areas Saints' tombs became popular pilgrimage sites
The Rise of New Islamic States
Political Fragmentation and New Powers
The once-unified Abbasid Caliphate based in Baghdad had fragmented by this period:
Regional governors had broken away to form independent states The Abbasid caliph remained as a religious figurehead but held little real power New groups, especially Turkic peoples from Central Asia, established their own states Political fragmentation didn't stop cultural or economic connections Trade and intellectual exchange continued across political boundaries
Turkic peoples became especially important political players:
They originally came from the Central Asian steppes Many had served as slave soldiers (mamluks) before gaining power They brought military skills, particularly in cavalry warfare They generally maintained Islamic institutions while adding their own traditions They created diverse states across Asia and parts of Europe
Seljuk Empire: Turkic Power in the Middle East
The Seljuk Empire (c. 1037-1194) was one of the first major Turkic states:
It controlled parts of Central Asia, Persia, and Anatolia The Seljuks were originally nomadic warriors who converted to Islam They claimed authority in the name of the Abbasid caliph They established the institution of the sultanate (secular political authority) They promoted Sunni Islam and built numerous madrasas (schools)
Although the main Seljuk Empire had collapsed by 1200, its legacy continued:
Smaller Seljuk states survived in Anatolia Their institutions influenced later Turkish states They began the Turkification of Anatolia (modern Turkey) They set patterns for military organization Their architectural style influenced later Islamic building
Mamluk Sultanate: Slave Soldiers Take Control
The Mamluk Sultanate ruled Egypt and Syria from 1250 to 1517:
Mamluks were originally slave soldiers, mostly of Turkic and Circassian origin They overthrew the Ayyubid dynasty and established their own state They defeated the Mongols at Ain Jalut in 1260, stopping Mongol expansion They developed a unique system where power passed to the strongest mamluk, not by heredity They maintained Cairo as a magnificent capital of Islamic culture
The Mamluks achieved several important accomplishments:
Protected the holy cities of Mecca and Medina Preserved Islamic scholarship after the Mongol destruction of Baghdad Built spectacular mosques, madrasas, and public works Maintained profitable trade networks with Europe, Africa, and Asia Supported arts and crafts, particularly metalwork and textiles
Delhi Sultanates: Islamic Rule in South Asia
A series of five dynasties ruled northern India from Delhi between 1206 and 1526:
Founded by Turkic military leaders who conquered parts of the Indian subcontinent Extended Islamic political control deeper into Hindu-majority South Asia Created a distinctive Indo-Islamic cultural synthesis Built impressive monuments like the Qutb Minar complex Developed administrative systems that accommodated diverse populations
These sultanates had important lasting effects:
Introduced Islamic institutions to the Indian subcontinent Created new architectural forms blending Persian and Indian styles Established Urdu as a new language mixing Persian and local tongues Connected South Asia more closely to Islamic trade networks Laid foundations for later Mughal rule
Expansion Through Trade and Conversion
Islam continued to spread beyond its political boundaries through:
Merchant activities along trade routes Missionary work by religious scholars Sufi orders establishing lodges in new regions Gradual conversion of local populations Cultural influence and intermarriage
This peaceful expansion was particularly important in:
Southeast Asia, where Muslim traders established communities West Africa, where merchants brought Islam across the Sahara Central Asia, where Sufi orders attracted converts Coastal East Africa, where Arab and Persian traders settled The Indian subcontinent, beyond direct political control
Intellectual Innovations in the Islamic World
Centers of Learning and Knowledge
The Islamic world maintained impressive intellectual institutions:
Madrasas (schools) provided formal education Libraries preserved ancient and new knowledge Observatories advanced astronomical understanding Hospitals developed medical knowledge Courts patronized scholars and artists
Famous centers of learning included:
Cairo, where Al-Azhar University (founded earlier) continued as a major institution Damascus, renowned for religious scholarship Samarkand, which became a scientific center under Timurid rule Fez, where the University of Al Quaraouiyine flourished Delhi, where sultanate patrons supported scholars
Advances in Science and Medicine
Islamic scholars made important scientific contributions:
Astronomers created more accurate star maps and planetary tables Mathematicians developed algebra and trigonometry Geographers produced detailed world maps Doctors wrote medical encyclopedias and performed surgeries Chemists discovered new compounds and perfected distillation
Ibn al-Nafis made a breakthrough in medicine by:
Correctly describing pulmonary circulation (how blood moves through the lungs) Challenging the ancient Greek physician Galen's incorrect theories Using observation rather than just relying on ancient authorities Writing extensive medical works Teaching students who carried his ideas forward
Preserving and Expanding Knowledge
Islamic scholars preserved and built upon ancient learning:
They translated Greek, Persian, and Indian texts They added their own observations and theories They wrote commentaries expanding on earlier works They compiled encyclopedias gathering diverse knowledge They created libraries that preserved learning during Europe's Middle Ages
This knowledge later helped spark Europe's Renaissance:
Arabic texts were translated into Latin European scholars studied in Islamic centers like Toledo and Sicily Mathematical concepts including "Arabic" numerals spread to Europe Medical knowledge improved European healthcare Astronomical observations enhanced European understanding
Art, Literature, and Architecture
Artistic expression flourished in many forms:
Persian poetry reached new heights with Rumi, Hafez, and Sa'adi Miniature painting developed as a sophisticated art form Calligraphy was elevated to a supreme artistic expression Architecture created magnificent mosques, madrasas, and palaces Decorative arts produced exquisite ceramics, metalwork, and textiles
Architecture was particularly impressive:
Distinctive regional styles developed across the Islamic world Complex geometric patterns and calligraphy replaced figurative decoration Domes, arches, and minarets created recognizable Islamic styles Public buildings served both practical and aesthetic purposes Gardens became an important part of architectural design
Summary
From 1200 to 1450, the Islamic world experienced significant developments in religion, politics, and intellectual life. Islam continued to shape societies while accommodating regional diversity. New states emerged, particularly under Turkic leadership, as the Abbasid Caliphate fragmented. The Seljuks, Mamluks, and Delhi Sultanates each made distinctive contributions to Islamic civilization. Through trade, missionary work, and Sufi activities, Islam spread beyond political boundaries. Intellectually, Islamic scholars preserved ancient knowledge while making their own contributions to science, medicine, literature, and the arts. This dynamic civilization connected Africa, Europe, and Asia through shared cultural elements and extensive trade networks.
Frequently Asked Questions
What is Dar al-Islam and why is it important from 1200-1450?
Dar al-Islam = the lands where Islam was the major cultural and legal framework. From c.1200–1450 it mattered because Islamic belief and institutions shaped politics, trade, learning, and society across Afro-Eurasia. After the Abbasid Caliphate fragmented, new Turkic-led states (Seljuks, Mamluks, Delhi sultanates) governed with Islamic law (Sharia), supported madrasas and ulama, and used jizya in some places—showing continuity and diversity. Islam also spread via merchants and Sufi orders (e.g., Chishti) along Trans-Saharan, Indian Ocean, and Silk Road routes. Intellectual life flourished: the House of Wisdom and the translation movement preserved Greek philosophy (Ibn Rushd, Ibn Sina), and scholars like Nasir al-Din al-Tusi advanced math and medicine (bimaristans). For AP World, you should connect these developments to Unit 1 themes (beliefs shaping society, state formation, and intellectual transfers). Review this topic’s study guide for examples and evidence (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and practice questions (https://library.fiveable.me/practice/ap-world-history).
How did the Abbasid Caliphate fall apart and what replaced it?
The Abbasid Caliphate fragmented for a few reasons: weak central control, powerful provincial governors (emirs), and growing influence of Turkic military elites who effectively ran the state. From the 11th century the Seljuk Turks took political power while keeping the caliph as a religious figure (1055). The final political end came when the Mongols sacked Baghdad in 1258, which destroyed the Abbasid capital and many institutions (House of Wisdom had already declined). What replaced Abbasid political rule was a patchwork of new Islamic states—mostly Turkic-led—like the Seljuk Empire, the Mamluk Sultanate in Egypt (which later hosted Abbasid figureheads in Cairo), and the Delhi Sultanates in South Asia. Religious and intellectual continuity remained (ulama, madrasas, translation movement legacies, Sufi missionary activity). This is exactly the CED coverage for Topic 1.2 and Learning Objective E. For a quick review, see the Topic 1.2 study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and more unit resources (https://library.fiveable.me/ap-world-history/unit-1). Practice questions: (https://library.fiveable.me/practice/ap-world-history).
Why did so many Turkic peoples end up ruling Islamic states during this period?
Because the Abbasid Caliphate fragmented, Islamic polities needed effective military and administrative leaders—and many Turkic groups fit that role. Turkic peoples from the steppes had strong cavalry traditions and were skilled horsemen, so elites and rulers recruited them as mercenaries, mamluk slave-soldiers, and military commanders. Over time Turks converted to Islam, gained access to Islamic institutions (madrasa, court patronage), and rose through meritocratic military-slave systems to become sultans (Seljuks, Mamluks, Delhi Sultanates). Their rule reflects continuity (Islamic law, ulama influence) and innovation (mamluk recruitment, new military techniques). This explains why so many new Islamic states 1200–1450 were Turkic-led—military ability + integration into Islamic political structures after Abbasid decline (AP LO E). For a quick topic review, see Fiveable’s Topic 1.2 study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and try practice questions (https://library.fiveable.me/practice/ap-world-history).
What's the difference between the Seljuk Empire, Mamluk sultanate, and Delhi sultanates?
Short answer: they’re three different Muslim-led states with distinct origins, social bases, and regions. - Seljuk Empire (11th–12th c., legacy into 1200s): Turkic nomadic rulers who filled the power vacuum as the Abbasids weakened. They controlled parts of Anatolia and Persia, backed Sunni ulama, promoted madrasas, and defended Sunni Islam against Shi’a rivals—think state-building from Turkic military elites and patronage of learning. - Mamluk Sultanate of Egypt (1250–1517): military regime run by former slave soldiers (Mamluks). After ending Crusader and Mongol threats, they ruled Egypt and Syria, protected and promoted Islamic scholarship (like madrasas), and controlled Red Sea/Med trade routes. Their power came from a military-slave aristocracy, not hereditary dynastic lineage. - Delhi Sultanates (13th–16th c., India): several Turkic/Afghan-origin sultanates in South Asia (e.g., Delhi). They imposed Islamic rule over a largely Hindu population, used jizya, promoted conversion via Sufis and merchants, and adapted administrative institutions to govern diverse societies. These are listed as CED illustrative examples (Topic 1.2). Review the Topic 1.2 study guide for details (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and practice questions (https://library.fiveable.me/practice/ap-world-history).
How did Islam keep spreading even after the caliphate broke up?
Even after the Abbasid caliphate fragmented, Islam kept spreading because its religious, social, and economic systems stayed strong and flexible. New Muslim states (Seljuks, Mamluks, Delhi sultanates) created political frameworks that supported Islamic law (sharia), madrasas, and the ulama, so Islamic practice and learning continued. Trade networks and merchants carried Islam along the Indian Ocean and Trans-Saharan routes, and Sufi missionaries (like the Chishti order) used local language and adaptable rituals to attract converts. The translation movement, House of Wisdom traditions, and patronage of scholars kept Islamic intellectual life vibrant, which made conversion or cultural adoption attractive. Military expansion helped in some places, but merchants and missionaries did most of the long-term spread. This matches AP CED objectives D, E, and F—think continuity across Dar al-Islam, new Turkic states, Sufism, and the role of trade and learning. Review the Topic 1.2 study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and practice questions (https://library.fiveable.me/practice/ap-world-history) for DBQ/LEQ evidence.
I'm confused about how merchants and Sufis helped spread Islam - can someone explain this?
Merchants and Sufis were two of the biggest non-military engines of Islamic expansion between 1200–1450. Merchants moved along the Indian Ocean, Silk Roads, and Trans-Saharan routes, setting up diasporic Muslim communities in port cities (Cairo, Kilwa, Gujarat) and linking those cities into Dar al-Islam through trade, law (sharia), and shared commercial practices. Conversion often happened gradually—through mixed marriages, business trust, and urban life—not by force. Sufis (mystical Islamic teachers) complemented that by adapting Islam to local cultures: Sufi saints and orders (e.g., Chishti in South Asia) used devotional practices, vernacular languages, and local rituals, making Islam appealing and syncretic. Together they supported new Islamic states (like the Delhi sultanates), influenced madrasas and the ulama, and spread religious ideas across Afro-Eurasia—a key CED point for Learning Objectives D and E. For AP review, see the Topic 1.2 study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and practice questions (https://library.fiveable.me/practice/ap-world-history).
What was the House of Wisdom and why do teachers always mention it?
The House of Wisdom was a major intellectual center in Abbasid Baghdad (9th–13th centuries) where scholars—Muslim, Christian, Jewish, and Persian—translated, preserved, and built on Greek, Indian, and Persian works. It was key to the “translation movement” that fed advances in math (algebra, trigonometry), medicine, astronomy, and philosophy (think Ibn Sina, later commentators). Teachers mention it because the House of Wisdom neatly illustrates CED Topic 1.2: Muslim states encouraged innovation, supported translations, and enabled cross-cultural transfers across Dar al-Islam—exactly what Learning Objective F and the “Transfers” illustrative examples highlight. On the AP exam you should connect it to broader effects (preservation of Greek thought, scientific advances, transmission to Europe via al-Andalus) when contextualizing or using it as specific evidence. For a quick review, see the Topic 1.2 study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and practice questions (https://library.fiveable.me/practice/ap-world-history).
How do I write a DBQ essay about Islamic intellectual achievements during this time period?
Start with a clear thesis that answers the prompt about Islamic intellectual achievements (e.g., “Between 1200–1450 Muslim scholars preserved and advanced knowledge—through translation movements, madrasas, and original work in math, medicine, and literature—which strengthened Dar al-Islam’s institutions and spread ideas across Afro-Eurasia”). Contextualize briefly (Abbasid fragmentation, House of Wisdom legacy, rise of madrasas and ulama). Use at least four documents to support claims (describe content, not just quote), and for two documents explain POV/purpose/audience (CED skill 2). Bring in one specific outside fact—e.g., Nasir al-Din al-Tusi’s math advances or Ibn Sina’s medical texts used in bimaristans—as required extra evidence. Organize body paragraphs by theme (translation/preservation, innovations, transmission). End by showing complexity (continuity and change: how institutions preserved Greek thought but also produced new knowledge). For topic review and docs/ideas, see the Fiveable study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W). Practice DBQs at (https://library.fiveable.me/practice/ap-world-history).
What were the main innovations that came out of the Islamic world between 1200-1450?
Between 1200–1450 the Islamic world produced major intellectual and cultural innovations that the AP CED highlights. Key advances: math and astronomy (e.g., Nasir al-Din al-Tusi’s work improving trigonometry and observatories), medical practice and hospitals (bimaristans and commentaries building on Ibn Sina), and philosophy/literature (Ibn Rushd’s Aristotelian commentaries; poets and mystic writers like ’A’ishah al-Ba’uniyyah). Institutions mattered too: the Translation Movement and House of Wisdom traditions persisted in later madrasas, and ulama shaped law (Sharia) while madrasas trained jurists and bureaucrats. Sufism (Chishti order) spread Islam socially, and Muslim merchants and networks (including Al-Andalus and Trans-Saharan links) transmitted technology and texts to Christian Europe. For AP use: link these innovations to Learning Objective F (effects of intellectual innovation) and cite examples like al-Tusi, Ibn Rushd, Ibn Sina. Review this topic on Fiveable’s study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and try practice questions (https://library.fiveable.me/practice/ap-world-history).
Who was Nasir al-Din al-Tusi and what did he actually do in mathematics?
Nasir al-Din al-Tusi (1201–1274) was a Persian scholar and scientist who worked at the Mongol-era Maragha observatory. For AP World, remember him as a key Dar al-Islam intellectual who advanced mathematics to serve astronomy. He produced one of the first systematic treatments of trigonometry as an independent field (including detailed tables and formulas for sines, tangents, and spherical trigonometry), improved geometric methods used in astronomical models, and wrote influential textbooks that later fed into both Islamic and European science. His work helped make astronomical calculations more precise and supported the translation/commentary movement noted in the CED. If you want to review his role in Topic 1.2 and how mathematical innovation fit into Dar al-Islam’s intellectual life, check the Fiveable study guide for this topic (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and practice questions (https://library.fiveable.me/practice/ap-world-history).
Why did Muslim rulers support translating Greek texts instead of just focusing on Islamic writings?
Muslim rulers supported translating Greek texts because it boosted practical knowledge, religious authority, and state power. Translations (centered in places like the House of Wisdom) preserved and improved works in math, medicine, and philosophy (helping scholars like Ibn Sina and later Ibn Rushd). That intellectual payoff strengthened madrasa education, bureaucratic administration, and medical care (bimaristans), so rulers saw clear social and political benefits. Also, engaging Greek ideas let ulama and scholars create commentaries that fit Islamic law and theology (sharia), showing continuity and innovation in Dar al-Islam. Finally, sponsoring translation signaled prestige and connected Muslim states to trade and cultural networks (Al-Andalus, Baghdad), which helped legitimize new Turkic-led states after the Abbasid fragmentation. For AP prep, link this to Learning Objective F (intellectual innovation) and examples like the House of Wisdom and advances in math/medicine (see the Topic 1.2 study guide on Fiveable) (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W). For more practice, try Fiveable’s AP World practice questions (https://library.fiveable.me/practice/ap-world-history).
What were the long-term effects of Islamic expansion during this period?
Long-term effects of Islamic expansion (c.1200–1450): Islamic expansion reshaped Afro-Eurasia politically, economically, socially, and intellectually. New Muslim states (Seljuks, Mamluks, Delhi sultanates) replaced Abbasid unity, spread Islamic law (sharia), madrasas, and empowered ulema as bureaucratic elites. Trade networks tied into Dar al-Islam strengthened—Trans-Saharan, Indian Ocean, and Silk Road links grew—boosting cities (Cairo, Timbuktu, Delhi) and merchant-led conversions. Sufis and missionaries promoted Islam culturally, creating local syncretic practices in West Africa and South/Southeast Asia; jizya shaped treatment of non-Muslims. Intellectually, patronage of translation movements, the House of Wisdom legacy, madrasas, and scholars (Ibn Sina, Ibn Rushd, Nasir al-Din al-Tusi) preserved and advanced Greek science, math, and medicine, influencing Europe later. Economically, Islamic commercial law and banking practices facilitated long-distance exchange. For AP tasks, these points work well for contextualization and evidence in SAQs or LEQs about cultural diffusion, state formation, or intellectual transfer. For a focused review, check the Topic 1.2 study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and practice problems (https://library.fiveable.me/practice/ap-world-history).
How did Islamic states encourage innovation and learning?
Islamic states encouraged innovation and learning by funding institutions, protecting scholars, and promoting knowledge transfer. Rulers and elites supported the House of Wisdom and the broader translation movement that preserved and commented on Greek philosophy and science (translation movement), built bimaristans (hospitals) and madrasas for higher learning, and patronized scholars like Nasir al-Din al-Tusi, Ibn Sina, and Ibn Rushd. Ulama and madrasas helped institutionalize Islamic law (Sharia) while also teaching math, medicine, and literature; Sufi networks and merchants spread ideas across Dar al-Islam. These policies produced advances in mathematics, medicine, and literature and facilitated transfers to places like al-Andalus. For AP prep, link this to Learning Objective F—explain effects of intellectual innovation—and use the Topic 1.2 study guide for examples and docs (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W). For more practice, check unit review (https://library.fiveable.me/ap-world-history/unit-1) and practice problems (https://library.fiveable.me/practice/ap-world-history).
I missed class - what's the connection between military expansion and the spread of Islam?
Short answer: Military expansion created the political framework that let Islam spread, but it wasn’t the only driver. Armies and new Muslim states (like the Seljuks, Mamluks, and Delhi Sultanates) extended Muslim rule across Afro-Eurasia, which made Islamic law (sharia), administrative institutions, and incentives for conversion available in conquered regions—sometimes including the jizya tax on non-Muslims. Once those states existed, everyday spread happened through merchants, missionaries, and Sufis who used trade networks and local accommodation to win converts. So militarily-driven state expansion provided rulers, stability, and institutions (cause) while commerce, Sufi orders, and madrasas deepened religious, social, and cultural change (effect). This fits CED Learning Objective E and D: explain causes/effects of Islamic state rise and how belief shaped society. For a quick review, check the Topic 1.2 study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and try practice questions (https://library.fiveable.me/practice/ap-world-history).
Compare how Islam spread through conquest versus through trade and missionaries
Conquest and trade/missionary work spread Islam in different ways and with different effects. Military expansion by new Islamic states (Seljuks, Mamluks, Delhi sultanates) extended political control and often introduced Islam as a ruling faith—states enforced Sharia in varying degrees, collected jizya from non-Muslims, and created madrasas and ulama networks that institutionalized Islam. By contrast, merchants, Sufi orders (like the Chishti), and missionaries spread Islam through commerce, personal ties, and syncretic practices across the Trans-Saharan and Indian Ocean networks. That route created gradual, voluntary conversions, local blends of belief, and stronger commercial/cultural links (trade cities, Islamic scholarship, House of Wisdom transfers). For AP tasks, compare causes (state policy vs. economic/social contact) and effects (state formation, legal systems, intellectual exchange, syncretism) and support with specific examples. For a focused review, see the Topic 1.2 study guide (https://library.fiveable.me/ap-world-history/unit-1/dar-al-islam-1200-1450/study-guide/YKSoU6LAtE9XN8M2778W) and practice questions (https://library.fiveable.me/practice/ap-world-history).