By Aminah Beverly McCloud
This enticing advent to Islam examines its lived reality,its around the world presence, and the range of ideals and practicesencompassed via the faith. the worldwide point of view uniquelycaptures the range of Islam expressed all through differentcountries at this time. * A finished, multi-disciplinary, and international creation toIslam, overlaying its background in addition to present concerns, experiences,and demanding situations * accommodates key new study on Muslims from a range ofcountries throughout Europe, Latin the United States, Indonesia, and MalaysiaCentral Asia * without delay addresses debatable matters, together with politicalviolence and terrorism , anti-western sentiments, andIslamophobia * Explores varied responses from a number of Islamic communitiesto globalizing developments * Highlights key styles inside of Islamic historical past that shed lightupon the origins and evolution of present pursuits andthought
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Extra info for An Introduction to Islam in the 21st Century
The Sassanian (or Persian) Empire, in its turn, was centered around the Iranian Plateau; its capital Ctesiphon was in present-day Iraq. It had a Zoroastrian religion and was Persian in culture. In between the two lies the region known as the Fertile Crescent. Semitic peoples who spoke Aramaic and Arabic and gravitated politically toward one empire or the other largely inhabited this area. The populations of the Fertile Crescent were predominantly Christian (interspersed with some pockets of Jews); but, importantly, their interpretation of Christianity was at odds with Byzantine orthodoxy.
The Abbasids’ ability to establish a new caliphate, however, also relied upon an element of secrecy in the proceedings: the proposed candidate for the caliphate – the one who would restore Islam to its pristine state – would be from the family of the Prophet, but the branch was not specified. This prompted many of Alid’s partisans to support this movement, not realizing that they acted on behalf of the descendants of Abbas, the Prophet’s uncle, and not on behalf of ʿAli’s descendants. The Abbasids were thus able in 750 to administer to the Umayyads a sound defeat and to establish themselves in Iraq, where they eventually built a new capital, Baghdad, in 763.
With Tamerlane, the rise of Sufi orders becomes even more of a political phenomenon. Given the relative instability of the Mongol and Timurid periods, one can see how the Sufi orders emerged as well-organized means of sustaining faith. The manner in which one would conduct his or her life during this period was in large part shaped by his or her local Sufi sheikh’s interpretation of Islamic principles, doctrines, and law. Upon Tamerlane’s death, his empire descended into competing states, and one of these Sufi orders would give rise to yet another new dynasty – the Safavid.