The Answer:
You’re gonna have to give a picture mate.
Answer:
To begin, we need to first grasp the basic terminology relevant to the study of religious minorities. Religious minorities are known as dhimmīs, short for ahl al-dhimmah, or people of the dhimmah, a term that later became synonymous with the People of the Book.[4] The original meaning of al-dhimmah, however, meant protection, and it was often short for dhimmat–Allah wa-rasūlih, or the “protection of God and His Prophet.”[5] In short, the concept originally had a divine connotation, or a meaning that was directly related to the power of God. However, the concept soon morphed into a technical legal term with the progression of classical scholarship, and it consequently lost its transcendent dimension.[6] As a result, ahl al-dhimmah, or people of the dhimmah, has become a legal term and not a reference to the recipients of divine protection. It is important to discuss the etymology of the word because it demonstrates the significance of the people of the dhimmah who, at the very root of it all, are people who were to be protected on behalf of God and His Prophet ﷺ – an immense responsibility. This status is awarded to People of the Book (who according to many scholars includes Zoroastrians and others) who agree through contract to pay the jizyah, or poll-tax, in exchange for that protection.[7] In sum, the formation of the people of the dhimmah was rooted in religious minorities paying a tax that exempted them from military service. Much more nuance can be embedded within all of these terms that are sometimes highly contested among scholars, but considering the limited scope of this paper, we will move forward to address the larger picture at hand.
The power of the Muslim state was dependent on its ability to provide two precious resources to its people: security and justice.[8] Christians and Jews and other minorities were not technically citizens of the Muslim state; they were considered outsiders under the protection of the state, leading to the title of dhimmah, or protected people.[9] Their protection was guaranteed in a number of ways: by providing them with legal autonomy – meaning they could maintain their religious practices without interference – and protection during war. That said, there have no doubt been incidents throughout history in which that protection was threatened or revoked and the Muslim ruler engaged in persecution of religious minorities.[10] The fact remains, however, that there was never widespread systematic persecution of Christians, for example, in the Islamic world as there was in the late Roman Empire.[11] And the hostile circumstances that did occasionally arise, were not due to Islamic legislation per se, but were rather a result of an amalgam of social, political, and economic circumstances. So while Christians historically at times suffered at the hands of Muslims, it was almost never a result of their being Christian, or their beliefs, but a result of various factors related to the pursuit of power.[12]
Explanation:
Trans-Saharan trade routes promoted the growth of powerful trading cities in the time period because they traded valuable items like slaves, gold, and salt, which increased the net worth of the cities and allowed for economic growth that way. Because of the trading, the Trans-Saharan cities could grow
Explanation:
The primary features of grassroots Progressivism that was most essential to the continued growth and success of the reformist movement would be that most strove for a perfection of political participation for those considered “unfit” on account of health, education, or race. Progressives also agreed that democracy had to be balanced with an emphasis on efficiency, a reliance on science and technology, and deference to the expertise of professions. They repudiated party politics but looked to government to regulate the modern market economy. And they saw themselves as the agents of social justice and reform, as well as the stewards and guides of workers and the urban poor. Often, reformers’ convictions and faith in their own expertise led them to dismiss the voices of the very people they sought to help. The expressions of these Progressive principles developed at the grassroots level. It was not until Theodore Roosevelt unexpectedly became president in 1901 that the federal government would engage in Progressive reforms. Before the, Progressivism was work done by the people, for the people. What knit Progressives together was the feeling that the country was moving at a dangerous pace in a dangerous direction and required the efforts of everyday Americans to help put it back on track.
