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Islam in Uzbekistan
Islam is by far the dominant religion in Uzbekistan, as Muslims constitute 90% of the population while 5% of the population follow Russian Orthodox Christianity according to a 2009 US State Department release.〔()〕 However, a 2009 Pew Research Center report stated that Uzbekistan's population is 96.3% Muslim.〔()〕 An estimated 93,000 Jews were once present. Despite its predominance, the practice of Islam is far from monolithic. Many versions of the faith have been practiced in Uzbekistan. The conflict of Islamic tradition with various agendas of reform or secularization throughout the 20th century has left the outside world with a confused notion of Islamic practices in Central Asia. In Uzbekistan the end of Soviet power did not bring an upsurge of Islamic fundamentalism, as many had predicted, but rather a gradual reacquaintance with the precepts of the faith. However, after 2000, there seems to be a rise of support in favour of the Islamists, which is whipped up by the repressive measures of the authoritarian regime.
==History==
Islam was brought to ancestors of modern Uzbeks during the 8th century when the Arabs entered Central Asia. Islam initially took hold in the southern portions of Turkestan and thereafter gradually spread northward.〔Atabaki, Touraj. ''Central Asia and the Caucasus: transnationalism and diaspora'', pg. 24〕 Islam also took root due to the zealous missionary work of the Tajik Samanid rulers as a significant number of Turkic peoples accepted Islam.〔Ibn Athir, volume 8, pg. 396〕 In the 14th-century, Tamerlane constructed many religious structures, including the Bibi-Khanym Mosque. He also constructed one of his finest buildings at the tomb of Ahmed Yesevi, an influential Turkic Sufi saint who spread Sufi Islam among the nomads. Omar Aqta, Timur's court calligrapher, is said to have transcribed the Qur'an using letters so small that the entire text of the book fit on a signet ring. Omar also is said to have created a Qur'an so large that a wheelbarrow was required to transport it. Folios of what is probably this larger Qur'an have been found, written in gold lettering on huge pages. Islam also spread amongst the Uzbeks with the conversion of Uzbeg Khan. Converted to Islam by Ibn Abdul Hamid, a Bukharan sayyid and sheikh of the Yasavi order, Uzbeg Khan promoted Islam amongst the Golden Horde and fostered Muslim missionary work to expand across Central Asia. In the long run, Islam enabled the khan to eliminate interfactional struggles in the Horde and to stabilize state institutions.
Notable scholars from the area today known as Uzbekistan include Imam Bukhari whose book, Sahih Bukhari is regarded by Sunni Muslims as the most authentic of all hadith compilations and the most authoritative book after the Qur'an. Other Muslim scholars from the region include Imam Tirmidhi and Abu Mansur Maturidi who was one of the pioneers〔Katip Çelebi. (1943). ''Keşfü'z-Zünûn an Esâmi'l-Kütüb vel-Fünûn'', (Vol. I), (pp. 110‑11). Istanbul:Maarif Matbaası.〕 of Islamic Jurisprudence scholars and his two works are considered to be authoritative on the subject.〔Ali, A. (1963). Maturidism. In Sharif, M. M. (Ed.), ''A history of muslim philosophy: With short accounts of other disciplines and the modern renaissance in the muslim lands'' (Vol. 1), (p. 261). Wiesbaden: Otto Harrassowitz.〕 In Samarqand, the development of sciences in the Muslim world greatly prospered. The work of Ali Qushji (d. 1474), who worked at Samarqand and then Istanbul, is seen as a late example of innovation in Islamic theoretical astronomy and it is believed he may have possibly had some influence on Nicolaus Copernicus due to similar arguments concerning the Earth's rotation. The astronomical tradition established by the Maragha school continued at the Ulugh Beg Observatory at Samarqand. Founded by Ulugh Beg in the early 15th century, the observatory made considerable progress in observational astronomy.
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