The First Revelation and the Period of Persecution by Meccans

2021

In a list of the greatest times of transformation and breaking moments in human history, the events whose main components are religion and religious arguments will be the first ones that come to mind. Accepting the birth of Jesus as a direct religious event as the beginning of the Gregorian calendar or the effects of the geographical, political, economic, cultural and technological processes of the geography included in the scope of the crusades in the Middle Ages are just two of the examples that can be given to make the proposition meaningful. In this study, we will focus on one of the most important religious moments in the history of the world, the beginning of the last messages of Allah to humanity, and analyze what happened after. Thus, we will try to understand the feeling of the Prophet who addresses the divine message, the methods he uses to fulfill his prophetic mission, the reactions of people who were addressed revelation, the violent side of man and the effort to solve problems with violence. The study is a contribution in terms of bringing a new perspective to the narrations about the first revelation and the events after revelation in Islamic historical sources. Additionally, descriptive and analytical methods are used in accordance with the subject of the study.

Revelation can be viewed as a cultural phenomenon, by isolating it from its historical reality, and looking at it through its impact on culture, without having any hostile or hostile reference behind it, or any desire to legitimize this phenomenon within a group, and belittle it in another group domain. Therefore, considering revelation as a cultural phenomenon requires dealing with it objectively and with great caution, and recalling all the sciences that can be studied, whether they are related to linguistic, lexical, psychological, or social sciences, as well as anthropological and historical sciences. Revelation is considered a cultural phenomenon, whenever possible stripped of the authority of belief, in order to prepare for the possibility of criticism, development, and creativity. In addition to the comparison that allows understanding the revelation within a broader cultural scope. Looking at revelation in the Islamic sphere alone is not sufficient for one to claim that he has developed a comprehensive view of everything that indicates its meaning. The concept of revelation is not one of the unique concepts in Islam, just as it is not a free creation and devoid of traces of previous religions, especially Judaism and Christianity, but it entered Islam and became a part of it, and was dressed in a different dress than it was in Christianity. We can observe some differences between the concept of revelation in Christianity and Islam within eight levels: history, human agency, integration, letter, and spirit, word and deed, tradition, spirituality, and completeness.

Types and characteristics of evidence (Muslim and non Muslim) we have for the formative period of Islam. Student (MA): Nicola Seu Id number: 164166

Acta Orientalia Hung. Vol. 62 (4) (2009), pp. 405-411, 2009

The most basic eschatological conceptions of Islam are found already in the Qur'ān. The expansion of the Qur'ānic picture in the ḥadīth includes new materials and conceptions and it reflects various religious, social and political processes in Muslim society in the first centuries to the hijra. This article offers explanations for some matters that seem to represent the migration of apocalyptic issues from non-Muslim sources into the ḥadīth. It seems that the interpretation of Muslim apocalyptic traditions often requires a search of the parallel Jewish and Christian literatures, and the issues chosen here might serve as a methodological model to demonstrate this. We see here (as in other studies) that the Muslim apocalyptic traditions and the Jewish and Christian apocalypses evince similarity in basic ideas, perceptions, attitudes, terminology, structures, and other features of the genre; still, the Arabic traditions already reflect the Islamic system of values; they were created against the background of social, religious and political settings of early Muslim society. This also attests to a certain similar cultural background of Jews, Christians and Muslims, to similar responses and interpretations they gave (in form and content) to their fears, agonies and hopes, in time of crisis, political disorder , military confrontations or civil wars. The most basic eschatological conceptions of Islam are found already in the Qur'ān. The expansion of the Qur'ānic picture in the ḥadīth, the Muslim tradition, includes new materials and conceptions (for example, different messianic theories), and it reflects , on different levels, various religious, social and political processes in Muslim society in the first centuries to the hijra. The fabrication of traditions in general (not necessarily apocalyptic), their attributions to earlier figures of great authority, the creation of tendentious changes, the inclusion of non-Muslim elements, etc., demand special efforts in ascertaining the date and place of their composition, the circles in which they originated, the audiences they were addressed to, or the purpose for which they were written, rewritten or copied. These matters which we relate to ḥadīth tradi

This essay examines the qur'ānic view of revelation and prophethood in relation to the biblical and early Christian theologies of revelation. It argues that Christian theology of revelation, inspired by the Bible and early church Fathers, has a progressivist nature. Accordingly, while Christian revelation culminates in the Incarnation, the preceding period stands as a preparation. However, the qur'ānic account of revelation and prophethood suggests neither a gradual development awaiting the Prophet Muhammad nor a preceding preparation for him. This is because Allah is Merciful and Just and has always been equally accessible to all humanity. In the end, while the Prophet Muhammad is the final select individual as a prophet who conveyed the communication between God and the creation, Islam is the final account of this communication and the system of right conduct. Such finality suggests neither fulfillment nor culmination as believed in Christianity.

British Journal of Middle Eastern Studies, 2022

Savants, amants, poètes et fous, 2019

One of the most common rhetorical strategies used by Islamic extremists to attack the West is to rally the "Arab street" against "the Crusaders." Today's Arab Muslims are frequently considered to be still bitter about the Crusades, the reference to which makes them "relive the barbaric encounters of those times."[1] In just one recent example of extremist use of this rhetoric, the Zarqawi network's statement about their November 9, 2005 attacks on Jordanian hotels announced their action as attacking "a back yard for the enemies of Islam, such as the Jews and Crusaders."[2] The Crusades are an extremely emotional issue among Muslims today. Bitterness about the Crusades shows up in some very anti-Western, and sometimes very violent, contexts. Libyan propaganda in the early 1980s attempted to mobilize its population against America, which was presented as having launched "the offensive of the Cross against Islam."[3] Mehmet Ali Agha, before his attempted assassination of the Pope in 1981, wrote in a letter "I have decided to kill John Paul II, the supreme commander of the Crusades."[4] The most famous of these uses of anti-Crusader rhetoric is Usama Bin-Laden's fatwa of 1998, in which he called for the killing of Americans. It was titled "Text of World Islamic Front's Statement Urging Jihad Against Jews and Crusaders."[5] What is not so clear is that this is a case of still being bitter, rather than new bitterness. This article shows the process of the re-telling the Arab history of the Crusades based on different historians' current contexts.

Divine punishment, “the last Jihad” or the origin of Protestantism: the Crusades in the written legacy of Arab and Tatar Muslim reformers (19th-early 20th centuries), 2021

This case study is a first-ever attempt to compare the perceptions of the Crusades that emerged in Arab and Tatar Muslim modernist narratives of the late 19th-early 20th centuries through the discourse-analysis of their written legacy. The comparison itself is of particular interest to understand the emergence of early Muslim modernist discourse, influential enough to set the tone for the various ideological concepts among modern Muslims. It is argued in this paper that Arab and Tatar Muslim reformers expressed significant differences in their interpretations of the Crusades period, despite a number of summary explanations can be reviewed in the Muslim modernist discourse under consideration (such as divine punishment, great shock for the umma, etc.). At the same time, the Crusades' concept along with the image of the "Christian-Crusader-Other" became an integral part of Muslim intellectual discourse of the late 19th-early 20th centuries, due to the widespread occurrence of "print capitalism" and actualization of anti-colonial narratives among Muslims.