Transformation of Islam: Islam in the societies of Central Asia Essays

Arab mastery led to the propagate of the Arabic culture within Central Asia, including the spread of the Arabic phrase as the state and literary language. However, from 700s the authority of Arab governors and force 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 set 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 stand for a conversion of Islam in Central Asia. This paper will prise how the gradual changes in the social status of Arabs and non-Arabs from the 600s to the 700s affected development of Islam. In launch to characterize the transformation of Islam, this essay will first olfactory perception at the biographical notes of Ibn Sina. Then, Ferdowsis Shahname will be discussed. Last, Islam during the period of Turkic rules will be analyzed. As a result of the Isla mization process, the Arabic language became an important element of the spiritual, political and social life of the conquered nations (Soucek, page 69). Islamization was accompany by a transformation of the Arabic language and literature to best-selling(predicate) 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 guaranty of political success (lecture 2, week 4) and prosperity. Moreover, Arabic also became language through with(predicate) which scholars studied and wro... ...is not restricted only in Arabic. In general, to be Muslim in 600s was not the said(prenominal) as in 700s. If at 600s propagating Islam meant being ethnic Arab, and if not, strictly obeyi ng shariah, comparatively, since 700s new elements in Islam began to emerge. Core concepts of Islam unite with ancestors cult, belief in omens, and belief in beset power formed new liberal Islam in Central Asia. This transformation is evident in ibn Sinas works, which promoted Islam as a religion kind to science, in Ferdowsis 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.