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The historical challenge for Islamic missions, armies, scholars, traders, and sojourners was how to maintain the coherence of the faith in foreign spaces simultaneously considered within and outside of the Islamic world. The question was how to maintain the absolute authority of Quranic guidance while propagating Islam and ruling Muslims in ways that were of necessity-if Islam was truly going to spread-highly decentralized. The practices and beliefs of foreign cultures were considered to already embody significant aspects of Islam; they were to be seen as already "leaning" toward the faith. How then to be sufficiently flexible enough to engage the particularities of worlds external to Islam so as to know them well enough to be able to steer these societies into the fullness of the faith. The question was one more of pragmatics than of essential differences between societies.
Sikh tradition as well as the Islamic tradition which show a very pious culture and some different traditions from Hinduism that have effects among devotionalism. The Sikh traditions stated by Mittal and Thursby states “ is rooted in a particular religious experience, piety, and culture” (131). Religious belief is a major part of culture and during the beginning of these religions in the medieval period devotionalism and how one displayed their piety. With Sikhism one can see piety through the five pillars of Islam through their physical looks and the basic teachings of Guru’s. Devotionalism is also seen through the Bhakti movement, which is closely related to Islamic Sufism, which appeared around the same time: both advocated that a personal expression of devotion to God is the way to become at one with him.
Those who confess to the Muslim religion view political asylum and migration with great importance. This is due to the political situation of the Muslim states. The region experiences the challenge of political instability. The region experiences frequent conflicts and forced migrants. According to the Islamic theory, there are teachings relating to forced displacement and refugees.
Later on, Islam was established in the Malay Peninsula, Borneo, Philippines, and Vietnam and most importantly in the Indonesian archipelago. Muslim religion and culture- carried by trade routes and Sufi movements- supported religious conversion in South and Southeast Asia. Islam started to spread this religion peacefully. The meaning of Islam is peace. Islam means submission to the will of God and obedience to his law.
Even though this might seem paradoxal to those most keen stereotypes of the contemporary popular image of Islam as hermetic and sectarian, the pattern of drawing people together while protecting the individuals’ freedom of beliefs is part of the anthropological DNA of the religion. Within its a context of emergence and expansion and with regard to the inner endless subdivisions of the Islamic faith, the principle of pluralism was naturally forged. One of the best illustrations of its institutionalization can be found in the previously discussed Millet System established in the Ottoman Empire that doubtlessly contributed to making this regime “highly legitimate” for Muslims as well as for non-Muslim due to the “dual role of religion as an institution and a system of beliefs” . Indeed, the Muslim religious life and law encompassed within the same institutional framework didn’t hinder a state law to stand beside in this bureaucratically organized empire , opening the way for this “system of autonomous self-government under religious leader” of the millets (in arabic « millah », which can be found in the Qur’an as meaning “religion, nation, community, or rite” ). Since “Islamic beliefs constitute the vocabulary of political action” , this part of the paper will focus on the Islamic roots of this pluralist and toleration-based system.
Core concepts of Islam combined with ancestor’s cult, belief in omens, and belief in fire power formed new liberal Islam in Central Asia. This transformation is evident in ibn Sina’s works, which promoted Islam as a religion hospitable to science, in Ferdowsi’s “Shahname”, which offered an example of new form of Islam containing local elements, and in the Turks’ conversion to Islam. Overall, it can be assumed that main principles of Islam remain the same; however, people adjust religion to their lifestyle by introducing local features, and, apparently, these transformations positively affect actuality of Islam.
Islam The Straight Path An evaluation of the book by John L. Esposito: Islam The Straight Path. In this book , Esposito provides a succinct, up-to-date survey of the Islamic experience, an introduction to the faith, belief, and practice of Islam from its origins to its contemporary resurgence. He traces the emergence and development of this dynamic faith and its impact on world history and politics. He discusses the formation of Islamic belief and practice (law, theology, philosophy, and mysticism), chronicling the struggle of Muslims to define and adhere to their Islamic way of life. Equally important is the essential information Esposito provides on the contemporary world of Islam, from Muslim responses to the challenges of colonialism and modernization to the reassertion of Islam in politics and society.
Walking through Wan Chai, It is obvious that Islam culture have its own significance in Hong Kong and it is a cultural heritage that worth our concern. In the following essay, the importance of Islam culture and the current situation of this culture will be examined. Importance As a culture that comes from foreign country, people barely recognize Islam culture as a local culture and a cultural heritage. However, Islam culture in Hong Kong has developed its own network and culture that is different from the others. Cultural heritage is something that plays an important role in helping people to form their own sense of self and identity.