The Medieval Arabic world was intrinsically cosmopolitan, a fact that might surprise those of us who are used to media coverage on the Middle East today. Our daily newspapers inform us about the Zealots, who suffered at the hands of IS, terrorist attacks on Coptic churches in Egypt, and clashes between Sunni and Shi'ah groups in Iraq. This might lead some to think that there is no place in Islamic societies for minorities or the religions or different interpretations of Islam. But what if we turn this around? The fact that such large minorities exist today, is a testament to the fact that very different groups have coexisted in the Arab world for centuries, and that this coexistence has been the norm. Even if it sometimes implies considerable tensions. In the West, we sometimes think of Christianity and Judaism as Western religions. But if we look at their history, their roots lie in the Middle East. Even after the rise of Islam, Arabic came to be a major language for Christian and Jewish theologians, writers, and traders. The early Muslims understood themselves as to these two so-called religions of the book, "Venerating Jesus and the profits of the Jewish Bible." Arabic culture also absorbed many of the intellectual and cultural gifts of the great empires of antiquity, the Persian and the Greek and Roman Empires. Thus it is important to realize that the Muslim conquest did not enter pagan lands, but areas with majority Christian and Jewish populations. As they moved eastwards, the early Muslims absorbed the Zoroastrians, who were also grudgingly included as part of the people of the book, Monotheist who had a divine scripture. These non-Muslim populations continue to be in the majority for many centuries before largely voluntary conversion and upward mobility, eventually started to change the religious map of the Middle East. So, in the formative period of Islam, other religions were an inherent part of the social landscape. It is because of this, that non-Muslims were incorporated with a clear status in Islamic law. Not one of equality, but one of protected subordination to the Muslim rule, the Dhimma status. Dhimmi groups had certain rights under Islamic rule, like the right to practice their religion and gather for religious ceremonies. To a large extent, they were allowed to follow their own laws. They could also appoint their own leaders who would be in charge of daily life within the communities. Even today in many Muslim majority countries, state law on issues like marriage and divorce depends on the community that you belong to. Thus as a Muslim, you can get a divorce in Egypt. But as a Christian Corp, you can't. Since the Christian Coptic law does not allow divorce. In the Medieval period, Dhimmis were not equal to Muslims. For instance, Dhimmi men were not allowed to marry Muslim women and they were not allowed to evangelize beyond their community. If somebody convert to Islam, they would fall under Muslim law. But conversion away from Islam was not officially permitted, since that would be apostasy. Despite the presence of these rules, the way that they were implemented or not implemented, depended largely on the political climate. So, although there were laws for instance that restricted the building of new houses of worship, thousands of churches and synagogues were erected under Muslim rule of the centuries. Similarly, there were laws that protected existing houses of worship. There are many examples where political opportunism led to their destruction. Just as in every society, written laws were not the only rules that governed behavior. The Medieval status of the non-Muslim Dhimmis may not compare with modern conceptions of universal human rights, but it provided basic protections for safe and productive participation in society. If we compare this with for example the status of the Jews in Medieval Europe subjected to perennial expulsions and pogroms, there is no doubt that for many centuries Jews under Muslim rule were much better off than many of their European contemporaries. But of course, different places and times produced different conditions. The most famous pre-modern Jewish thinker, "Moses Maimonides" was persecuted and exiled from his birthplace in Muslim ruled Cordoba, but he flourished in Muslim ruled Egypt, where he produced an unparalleled corpus of Jewish thought written in Arabic and Hebrew, which still occupies a central place in Jewish canons of knowledge today. But different religions were not the only factor to complicate the structure of society in the Medieval Arab world. Other fault lines included language, geographical origin, social status, and tribal loyalties. Even within the Islamic community, there were numerous fault lines. Nowadays we often think of Islam split into the two major sects of Sunni and Shi'ah Islam. However, in the beginning, Islam was multipolar, rather than bipolar. Sunnism began to crystallize around the 11th century, but by that time there were already several competing law schools, including the four Sunni law schools that survive today, the Hanafi, the Shafi'i, the Maliki, and the Hanbali law schools. Shiasm also had many different strands, some of which looked more like pseudonym than other groups recognized as Shi'ah. The three major Shi'ah denomination surviving today are the 12 as the Ismailis and the Zaidis. They much divides them, they are united by their veneration for the prophet Muhammad's son-in-law Ali. There are forms of Islam which fit neither under the umbrella term Sunni, nor under the umbrella of Shi'ah. Like Ibadiyya Islam which is the state religion of Oman. Religious differences sometimes mirror ethnic and tribal lines, but not always. Nowadays, some Muslims and non-Muslims alike prefer to portray Islam as an unchanging religion. Some Muslims stress the timelessness of their religion, while some non-Muslims like to use the same arguments to imply that Islam is still stuck in the middle ages. In fact, Islam has constantly changed in response to the world around. Ancient texts have been reproduced and re-interpreted throughout the centuries. In the Medieval period, debates in Arabic ranged between Jews Christians and Muslims on subjects like whether God's nature could be expressed in human language, or if a just God could punish sinners eternally for finite sins. In the modern period, reformers to Muslims, Arab nationalists, and Christian literatures, have debated about issues like, how to meet the challenge posed by overwhelming Western military at commercial power. In the bibliography, you can read more about some of this diversity. We must be careful interacting categories that are too solid. One uniform Islam does not exist, and categorizations like Sunnism and Shi'ism are not uniform either. Religious boundaries are real, but how they are shaped on a day-to-day basis depends on many factors including economic, political, and ethnic. Often the assertion of hard boundaries between groups, disguises a reality in which fluidity, interconnection, and evolution is the norm.