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A persian empires flashcard
Current importance of shariah
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Arab conquest led to the spread of the Arabic culture within Central Asia, including the spread of the Arabic language as the state and literary language. However, from 700s the authority of Arab governors and military leaders declined, and the flowering of the literature in non-Arabic languages began under the rule of the Samanids and the Karakhanids. Non-Arab peoples adjusted the Islamic religion to their way of life. Therefore, this decline in the prestige of the Arabs in politics did not symbolize a failure of Islam, but represented a transformation of Islam in Central Asia. This paper will evaluate how the gradual changes in the social status of Arabs and non-Arabs from the 600s to the 700s affected development of Islam. In order to characterize the transformation of Islam, this essay will first look at the biographical notes of Ibn Sina. Then, Ferdowsi’s “Shahname” will be discussed. Last, Islam during the period of Turkic rules will be analyzed.
As a result of the Islamization process, the Arabic language became an important element of the spiritual, political and social life of the conquered nations (Soucek, page 69). Islamization was accompanied by a transformation of the Arabic language and literature to popular and prestigious means of communication. Due to the fact that the Koran was written in Arabic and translation of holy texts was forbidden (Soucek, page 71), in order to understand Islam conquered tribes had to learn Arabic. Thus, they eventually became carriers of Arabic language and culture. Proficiency in Arabic was an important condition for well being, especially as guarantee of political success (lecture 2, week 4) and prosperity. Moreover, Arabic also became language through which scholars studied and wro...
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...is not restricted only in Arabic.
In general, to be Muslim in 600s was not the same as in 700s. If at 600s propagating Islam meant being ethnic Arab, and if not, strictly obeying shariah, comparatively, since 700s new elements in Islam began to emerge. 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.
Ibn Munqidh, Usama. "From Memoirs." McNeill, William and Marilyn Robinson Waldman. The Islamic World. Chicago: The University of Chicago Press, 1973. 184-206.
?In the 8th century, the first Turkish-speaking tribes migrated westward from central Asia and began converting to Islam.? They became Sunni Muslims, who follow the most orthodox form of Islam.? Islam appealed to these nomads because it was a simple faith with straightforward requirements.? Many were so passionate about the faith that they became ghazis, ?warriors for the faith.?? Fighting the Byzantines, they began to conquer the lands of Anatolia in the name of Islam.? The Ottomans, one of the Turkish clans, became the dominant leaders of this new land and united the scattered Turkish tribes.? By the 12th century, a new wave of Turkish immigrants who followe...
Hourani, Albert. A History of the Arab Peoples. Cambridge, MA: Belknap of Harvard UP, 1991. Print.
In the early 6th century, Muhammad introduced Islam into the Arab world, and asserted that there was only one true God. Islam demanded that believers obey God’s will and laws (Islamic Law, web). By introducing Isla...
Islam, a religion of people submitting to one God, seeking peace and a way of life without sin, is always misunderstood throughout the world. What some consider act of bigotry, others believe it to be the lack of education and wrong portrayal of events in media; however, one cannot not justify the so little knowledge that America and Americans have about Islam and Muslims. Historically there are have been myths, many attacks on Islam and much confusion between Islam as a religion and Middle Easter culture that is always associated with it. This paper is meant to dispel, or rather educate about the big issues that plague people’s minds with false ideas and this will only be touching the surface.
For hundreds of years before European intervention, the Ottoman Empire had controlled or annexed most of the Arabic people. However; few states did exist, mostly on the Saudi Arabian peninsula, they possessed minimal forms of government and rule, existing in small tribal states. Despite the immense territorial possessions of the Ottoman Empire, it began to decline with a series of military defeats beginning in the 16th century. Most of their fleet was wiped with a loss of 210 ships and 30,000 men killed1, and the event is often cited by Historians as the ‘end of Turkish supremacy in the Mediterranean’2, and the turning point of Ottoman conquest and rule. It wasn’t until the end of the 19th century that the Ottoman Empire became the ‘sick man’ of Europe. The dynasty had long suffered from corruption, inflation, and its territorial possessions began to reject Ottoman rule. One area where this is most relevant is in the Arabic peninsula. Following nationalist trends in Europe, and especially the Ottoman Empire, Arab nationalism grew in the beginning of the 20th century. The ideology believed ‘that nations from Morocco to the Arabian Peninsula are united by their common linguistic, cultural and historical heritage.’3 The growing anti-Ottoman rule sentiment grew,
Rippin A. 1990, Muslims, Their Religious Beliefs and Practices Volume 1: The Formative Period, Routledge, London and New York.
Esposito, John L. (2011). What Everyone Needs to Know About Islam, 2d. New York: Oxford University Press, ISBN-13: 978-1-60927-041-4
He presents the themes and elements of the pre-Islamic society, including its tribal culture, economic culture, religious background, prominence of poetry (how the Qur’an situates itself in relation to the poetry of the “Jahileen”), and discusses gender issues (particularly infanticide of daughters). Moreover, he introduces the connection between Abraham and Muhammad which is identified as the “cornerstone to the Islamic tradition” (84), situating it relative to other monotheistic religions. Through these elements Safi notes that pre-Islamic Arabia shaped the ways in which “Islamic discourses and practices expressed themselves” (53) thus providing the “the context of Islamic practices”
The Islamic tradition, as reflected in Naguib Mahfouz’s Zaabalawi, has over the course of history had an incredible impact on Arab culture. In Mahfouz’s time, Islamic practices combined with their political relevance proved a source of both great power and woe in Middle Eastern countries. As alluded to in Zaabalawi, Mahfouz asserts the fact that not all Muslims attain religious fulfillment through this common tradition, and other methods outside the scope of Islam may be necessary in true spiritual understanding.
Adas, Michael, Marc Jason Gibert, Peter N. Stearns, and Stuart B. Schwartz. “Abbasid Decline and the spread of Islamic civilization to south and south Asia.”World civilizations. The Global Experience. 6th ed.Vol combined. New Jersey: Longman, 2011. 270-90. Print.
The Fatimid’s had been rumored to be tolerant, compassionate and focused on unifying Islam; however, it has been proved that this was not always the case. Orientalists have acknowledged their contribution towards the advancement of Islam and claim that the Christian and Jewish communities excelled during this time; but it did not come without its deceptions and deviations from Islamic norms and rules. This historiography will explore whether the Fatimids were actually the tolerant Muslims whose actions, belief systems and practices evidenced the growth of Islam and tolerance of other religions, or if they were merely politi...
G. Esposito, John L (2002) Islam; What Everyone Should Know. New York. Oxford University Press Inc.
Muslim, ever wonder what this word really means? Who is classified as Muslim? Someone that is Muslim is not a terrorist, nor a bad person. They are humans. Someone that is a Muslim only has an Islamic belief. This word originated in Arabia where this whole culture developed (BBC “Islam”). Islam followers, or Muslims, were introduced to their culture from the Prophet Muhammad (BBC “Islam”). The word Islam comes up very often, but who knows what it means? It is said to be the “submission to the will of God (BBC “Islam”).” Majority of the U.S. population today see Muslims as bad people only because a certain group attacked the United States. We, as a whole, discriminate today towards Muslims and any human with an Islamic background.
Kenneth Jost. 2005. “Understanding Islam.” Annual Editions: Anthropology 11/12, 34th Edition. Elvio Angeloni. New York: McGraw-Hill Higher Education.