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Islam in Central Asia Essay Example

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Islam in Central Asia

According to the supporters of Al-Hallaj, the writer was a strong believer in unity of God and man and withdrew from following the defined path of followership towards divinity. It was also owing to these aspects that many Protestants following the traditional preaching of Islam disagreed with Al-Hallaj and demanded legal actions against him. He was subsequently sued for being a strict monotheist (Karagiannis, 2009).The term ‘madhhab’, in general, refers to the dogmatic school of thoughts followed in Islam. There are commonly four schools of thought practiced in Islam, especially within Central Asia. These madhhabs are referred as the Hanifa Madhhab founded by Abu Hanafi, Maliki Madhhab by Malik ibn Anas, Shafi’i Madhhab by Ash-Safi’i and Hanabali Madhhab by Ahmad ibn Hanbal. While these four madhhabs find their existence in modern Central Asia as well, all these schools of thoughts were propagated in the Islamic era within Central Asia. Among the four most prominent madhhabs, Hanafi school of thought or the Hanafi Madhhab is often argued as the most influential one that dominated the principles and believers of Islam in the Islamic era. This particular school of thought was most dominant owing to its abidance and inclusion of traditional and customary laws of Islam, remaining much tolerant to the pre-Islamic customs and norms. Critically reviewing the aspect, it can thus be argued as a major cause as to why the school was dominant in the Islamic era, having minimum difference with the customary way of Islamism and thereby, restricting its dogmatic impression on the followers (Lenz-Raymann, 2014). However, when relating this particular school of thought with the prudence of Muslim umma in the Islamic era within Central Asia, a degree of conflict can be witnessed within the then leaders of the dynasty wherein Abu Hanafi realized the mal-intentions of the political decision-makers in the Islamic era. In subsequence, the leadership trend in diversified into two paradigms, one being the riyashah and the other as the sultanah. However, as the school of thought preached for humanity and transparency in the government, Abu Hanafi received many appraisals from the common people and thereby, could remain dominant in the era in Central Asia (Al-Islam.Taymiya was a scholar, philosopher as well as a logician of Sunni Islamic domain. As he survived throughout the declining phase of Mongols, he had a

References

Al-Islam.org, (n.d.). Chapter 10: The Ummah Fractures. Retrieved from http://www.al-islam.org/printpdf/book/export/html/28972

Karagiannis, E. (2009). Political Islam in Central Asia: The challenge of Hizb Ut-Tahrir. New York: Routledge.

Lenz-Raymann, K. (2014). Securitization of Islam: A Vicious Circle: Counter-Terrorism and Freedom of Religion in Central Asia. Wetzlar: Transcript Verlag.

Moin, A. A. (2013). The millennial sovereign: Sacred kingship and sainthood in Islam. New York: Columbia University Press.

Rustom, M. (2013). Rumi’s Metaphysics of the Heart. Muhammadan Press, 69-79.

Salafi Manhaj, (2014). Did modern Salafi scholars invent the notion of ‘Ishtihlal’ while it was not mentioned by scholars of the past? A critique of Yasir Qadhi’s Theory. Eemaan and Kufr Series, 17.

Shepard, W. E. (2009). Introducing Islam. New York: Routledge.

Tyson, D. (1997). Shrine Pilgrimage in Turkmenistan as a Means to Understand Islam among the Turkmen. Central Asia Monitor, 1, 15-32.

preview essay on Islam in Central Asia
  • Pages: 5 (1250 words)
  • Document Type: Essay
  • Subject: Religion and Theology
  • Level: Ph.D.
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