Page 92 - Šolsko polje, XXIX, 2018, no. 5-6: Radicalization, Violent Extremism and Conflicting Diversity, eds. Mitja Sardoč and Tomaž Deželan
P. 92
šolsko polje, letnik xxix, številka 5–6
The story of Islam starts with its founder, Muhammad, who was
born around the year 570 into the Quraysh tribe, which controlled the
west Arabian town of Mecca. The tribe was known predominantly for
trading, mainly because in Mecca there was a sacred stone (displayed in
Kaaba), which was a pilgrimage destination (Donner, 2006: pp. 23–24).
Around the year 610, Muhammad had his first revelation that he was a
new, and the final, prophet of God. This was the start of Islam. Initially,
his new beliefs weren’t accepted in the tribe, so he migrated to Medina in
622, where he started to acquire followers and became a leader of “an au-
tonomous political community” (Donner, 2006: pp. 24-26). With his new
base in Medina, he started to expand his power with a variety of methods
(from negotiations, purchase, marriage, to raids and battles). This culmi-
nated in 630 when he managed to conquer Mecca, and with this he be-
came the unchallenged political leader of Western Arabia and played the
role of a monotheist prophet (Donner, 2006: pp. 27–29).
When Muhammad died in 632, the Muslim community (Ummah)
was left without a leader (both as political and religious group). They start-
ed to collect his teachings and revelations, which resulted in the forma-
tion of Quran (Gilliot, 2006: pp. 44-45). Additionally, they also preserved
the memories of the first-generation Muslims of Muhammad’s teach-
ings, deeds, and life; this collection is known as Hadith. Based on the
Quran and Hadith, Muslims created their law (Sharia) (Gabriel, 2002:
pp. 25–26).
One of more important concepts that was formed already in his life-
time is also that of jihad:
Jihad as struggle pertains to the difficulty and complexity of living a
good life: struggling against the evil in oneself in order to be virtuous
and moral, making a serious effort to do good works and to help to re-
form society. Depending on the circumstances in which one lives, it can
also mean fighting injustice and oppression, spreading and defending
Islam, and creating a just society through preaching, teaching, and, if
necessary, armed struggle or holy war. (Esposito 2003: p. 28)
Knapp defines jihad as a “struggle or striving (in the way of God) or
to work for a noble cause with determination; it does not mean holy war”
(war in Arabic is harb and holy muqadassa). Hadith explains jihad as an
“armed action,” while classical period theologians and jurists saw it as an
obligation in a military sense (Knapp, 2003: pp. 82–83).
Later, Islamic scholars defined four different ways how a Muslim is
to perform Jihad: by his heart (to combat the Devil inside), his tongue and
hands (both through supporting the right cause and correction of wrong),
90
The story of Islam starts with its founder, Muhammad, who was
born around the year 570 into the Quraysh tribe, which controlled the
west Arabian town of Mecca. The tribe was known predominantly for
trading, mainly because in Mecca there was a sacred stone (displayed in
Kaaba), which was a pilgrimage destination (Donner, 2006: pp. 23–24).
Around the year 610, Muhammad had his first revelation that he was a
new, and the final, prophet of God. This was the start of Islam. Initially,
his new beliefs weren’t accepted in the tribe, so he migrated to Medina in
622, where he started to acquire followers and became a leader of “an au-
tonomous political community” (Donner, 2006: pp. 24-26). With his new
base in Medina, he started to expand his power with a variety of methods
(from negotiations, purchase, marriage, to raids and battles). This culmi-
nated in 630 when he managed to conquer Mecca, and with this he be-
came the unchallenged political leader of Western Arabia and played the
role of a monotheist prophet (Donner, 2006: pp. 27–29).
When Muhammad died in 632, the Muslim community (Ummah)
was left without a leader (both as political and religious group). They start-
ed to collect his teachings and revelations, which resulted in the forma-
tion of Quran (Gilliot, 2006: pp. 44-45). Additionally, they also preserved
the memories of the first-generation Muslims of Muhammad’s teach-
ings, deeds, and life; this collection is known as Hadith. Based on the
Quran and Hadith, Muslims created their law (Sharia) (Gabriel, 2002:
pp. 25–26).
One of more important concepts that was formed already in his life-
time is also that of jihad:
Jihad as struggle pertains to the difficulty and complexity of living a
good life: struggling against the evil in oneself in order to be virtuous
and moral, making a serious effort to do good works and to help to re-
form society. Depending on the circumstances in which one lives, it can
also mean fighting injustice and oppression, spreading and defending
Islam, and creating a just society through preaching, teaching, and, if
necessary, armed struggle or holy war. (Esposito 2003: p. 28)
Knapp defines jihad as a “struggle or striving (in the way of God) or
to work for a noble cause with determination; it does not mean holy war”
(war in Arabic is harb and holy muqadassa). Hadith explains jihad as an
“armed action,” while classical period theologians and jurists saw it as an
obligation in a military sense (Knapp, 2003: pp. 82–83).
Later, Islamic scholars defined four different ways how a Muslim is
to perform Jihad: by his heart (to combat the Devil inside), his tongue and
hands (both through supporting the right cause and correction of wrong),
90
