Is there anything original about Islam?

Is there such thing as a full-strength paradigm shift in history? Can events consume a new course radically independent of the then(prenominal)? Or is such a view a naive, view narrative that should be constrained to the great works of parable? This is the polarising debate among Western academics with the romantic outlook supported by Hegel and popularised by Carlyles 1841 lecture series On Heroes and Hero theology losing ground in the second half of the last one C to the deterministic view of the hearty sciences, a tradition start-off with writers such as Marx. The rise of Islam is a particularly engrossing case study for both camps. A new apparitional tradition is formed, a civilisation born, and within one hundred years of the founders death an empire stretching from Western europium to the Indic plains created. This essay leave examine the literature placing these events within the ethnic context of the Arabian Peninsula. I will begin by outlining the challenge that faces us in such an investigation, consider the social changes of the period, examine the religious background and conclude that Islam saw itself non as a radically different religion, but the lengthening of the tradition of Abraham and Moses, the most original aspect of which is the claim that the record is the recited word of God.

One key difficulty in assessing the position of Islam in the history of salvation is our lack of fareledge of the cultural mail service that existed before the life of the Prophet. There is no Muslim tantamount(predicate) of the Dead Sea Scrolls, nor is it likely that such evidence will be discovered given what little we do know about the religious background of pre-Islamic Arabia. This issue will fog the main part of this investigation; therefore it is perhaps efficacious to cite a...

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