Divine Word and Prophetic Word in Early Islam: A by William A. Graham

By William A. Graham

The sequence Religion and Society (RS) contributes to the exploration of religions as social platforms - either in Western and non-Western societies; particularly, it examines religions of their differentiation from, and intersection with, different cultural platforms, comparable to artwork, financial system, legislations and politics. Due recognition is given to paradigmatic case or comparative reports that express a transparent theoretical orientation with the empirical and old info of faith and such features of faith as ritual, the non secular mind's eye, structures of culture, iconography, or media. furthermore, the formation of non secular groups, their building of identification, and their relation to society and the broader public are key problems with this sequence.

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Extra info for Divine Word and Prophetic Word in Early Islam: A Reconsideration of the Sources, with Special Reference to the Divine Saying or Hadith Qudsi

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15 19:45 Concepts of revelation in early Islam 29 In addition to the question of how the revelation of the qur'ans was understood to have been effected, there remains the major issue, of the early Ummah's understanding of the nature and scope of the Revelation as a holy scripture. So long as the Prophet was alive, the "Revealing" was, as has been suggested, an active, ongoing reality. 27 How could it have been otherwise, since it existed as an open-ended series of qur'ans until "closed" by the Prophet's passing?

If, however, God "exchanges" one ayah for another, this does not mean that Muhammad has made it up (16:101). God also "abrogates what Satan interjects" into the reciting (22:52). 34 If the early Muslims were able to integrate - whether consciously or unconsciously - in their understanding of revelation both Muhammad's active role with respect to the formal structure of the divine word and the possibility that some early revelations would be supplanted, abrogated, or deleted at a later date, then this understanding of revelation was surely a much less rigid one than the later, reified notion.

135). 19. Cf. the discussion of sunnat an-nabi in Section A of the present chapter. Note that while the literary genre of the sirah, or "life" of the Prophet, was not used as a source for the prophetic sunnah in legal matters, the life of Muhammad depicted in the kind of accounts found in Ibn Ishäq/Ibn Hishäm, Ibn Sacd, or the Hadith has served all subsequent generations of Muslims as a pattern for their own lives. On this aspect of Muslim "traditionalism", see the important study of J. Fück: "Die Rolle des Traditionalismus im Islam".

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