By Johan Elverskog
In the modern international the assembly of Buddhism and Islam is more often than not imagined as considered one of violent war of words. certainly, the Taliban's destruction of the Bamiyan Buddhas in 2001 appeared not just to reenact the notorious Muslim destruction of Nalanda monastery within the 13th century but additionally to reaffirm the stereotypes of Buddhism as a relaxed, rational philosophy and Islam as an inherently violent and irrational faith. but when Buddhist-Muslim heritage used to be easily repeated situations of Muslim militants attacking representations of the Buddha, how had the Bamiyan Buddha statues survived 13 hundred years of Muslim rule?
Buddhism and Islam at the Silk Road demonstrates that the heritage of Buddhist-Muslim interplay is way richer and extra advanced than many think. This groundbreaking publication covers internal Asia from the 8th century during the Mongol empire and to the top of the Qing dynasty within the overdue 19th century. via exploring the conferences among Buddhists and Muslims alongside the Silk highway from Iran to China over greater than a millennium, Johan Elverskog unearths that this lengthy come upon was once really one in all profound cross-cultural alternate during which spiritual traditions weren't in basic terms enriched yet remodeled in lots of ways.
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Additional resources for Buddhism and Islam on the Silk Road
It was not the end, but it certainly signaled the diminishing stature of the Dharma. Buddhist traders must have seen the writing on the wall. Thus, as had been the case previously, they moved on. But instead of going either north or south they went east. Some of them moved to Kashmir, just in time to offer their knowledge and resources for the rise of the Karkota dynasty of Lalitaditya (ca. 724-60 c . e . ) , who conquered most of north and central Contact 43 Map 7. Uygur Empire. India, paving the way for the subsequent rise of the Gurjara-Pratiharas, Rastrakuta, and Pala dynasties.
30 Chapter One to the south: the removal of northwest India and Central Asia from the Indie orbit. This was a radical development because this area had been the center of gravity for Indian civilization for centuries. By moving south the Kushan dynasty therefore not only left an economic and social vacuum in their wake, but upon their arrival in north India they also had to come to terms with the new realities of an overwhelmingly Hindu world. 55 Yet while this so-called “ Sanskrit cosmopolis” was to have an enormous impact from India to Vietnam over the coming centu ries, it had little impact on northwest India.
Ca. 606-647) unification of north India from the Punjab to Bengal during the first half of the seventh century (map 8). Although Harsha’s empire collapsed upon his death in 647 c . e . the impact of his reign was to be far-reaching. Much of this had to do with the revival of the economy. Harsha’s capital city of Kanauj became not only the nodal point of the trade routes for the entire subcontinent, but it also drew into its orbit northwest India and parts of Central Asia. Harsha’s vision, however, was even larger.
Buddhism and Islam on the Silk Road by Johan Elverskog