By Mohammed Bamyeh
The tale of the origins of Islam presents a wealthy and suggestive instance of sweeping cultural transformation. Incorporating either innovation and continuity, Islam outfitted upon the prevailing cultural styles one of the peoples of the Arabian peninsula whilst it threatened to remove those related styles. during this provocative interdisciplinary research, Mohammed A. Bamyeh combines views from sociology, literary reports, anthropology, and fiscal heritage to ascertain the cultural ecology that fostered Islam.
Highlighting the pivotal connections in pre-Islamic society among the emergence of yes monetary practices (such as exchange and money-based exchange), global view (as rendered in pre-Islamic literature and theology), and the reconfiguration of transtribal styles of unity and payment, Bamyeh reveals within the genesis of Islam a worldly version for reading ideological transformation in general.
At the guts of Bamyeh's company are shut readings of either the Qur'an and the pre-Islamic poetry that preceded it. Bamyeh uncovers in those texts narrative and pedagogical content material, poetic constitution, use of metaphor, and historic references which are suggestive of societies in transition. He additionally explores the expressive limits of the pre-Islamic literature and its transmutation into Qur'anicspeech within the wake of social transformation.
Emphasizing the natural connections among trust buildings, fiscal formations, and modes of discourse in pre-Islamic Arabia, The Social Origins of Islam explains how quite a few fabric and discursive adjustments made the assumption of Islam attainable at a selected element in historical past. extra largely, it persuasively demonstrates how grand cultural shiftsgive upward thrust to new structures of religion.
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Extra info for Social Origins Of Islam: Mind, Economy, Discourse
But more economically important was the agreement by major Qurayshan leaders known as hilf al-fudul (pact of the virtuous ones), of which Muhammad was said to have been an enthusiastic supporter (before his revelation). Hilf al-fudul was an agreement that guaranteed the proper collection of due credit and rights for all merchants who dealt in Mecca. 56 This practice is clearly an extreme manifestation of an existent ethic of individualized destiny, in a context where commerce began to introduce novel ideas regarding rights and allocations in the community.
That is, the trading community is capable of seeing the object as valuable not only because of the value it places on it but also—and sometimes only—because of its ability to see the value that outsiders to the community place on it. In this sense, the ability to discern others’ values also means that the exchange is an exchange of ideas and worldviews, and not just commodities. What is of further interest in this respect is that such a grand exchange takes place, as in the case under examination, in a largely noncoercive environment.
Thus, in the otherwise conﬁdent ode of the warrior ‘Antara, it is the she-camel that reemerges at one point to rescue the poem from a sequence perilous because of its expressed uncertainty and directionlessness (c. 23–27). Without much of an introduction, the ode begins to delineate a destination, giving way to this feeling that we are already in the middle of a journey. It even seems that we have been moving all along: As far as one can tell, the she-camel comes back with a little detail from a journey already in progress (c.
Social Origins Of Islam: Mind, Economy, Discourse by Mohammed Bamyeh