By William A. Graham
The sequence Religion and Society (RS) contributes to the exploration of religions as social structures - either in Western and non-Western societies; particularly, it examines religions of their differentiation from, and intersection with, different cultural platforms, comparable to artwork, economic climate, legislations and politics. Due consciousness is given to paradigmatic case or comparative reviews that show a transparent theoretical orientation with the empirical and old information of faith and such points of faith as ritual, the non secular mind's eye, buildings of culture, iconography, or media. furthermore, the formation of non secular groups, their development of id, 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
On the contrary, "myth-making" or "mythologizing" is the process by which an historical reality is recognized as having ultimate, transhistorical meaning (see also above, Introduction, n. 4). The myth founded upon an historical reality is recognized as having ultimate, transhistorical meaning. 15 19:44 The early Muslim understanding of the prophetic-revelatory event 21 founded upon an historical reality can be threatened by its tie with history (when historicism prevails), whereas a so-called "cosmic" myth without palpable historical nexus (and therefore inaccessible to the methods of historicism) cannot; but the "historical" myth carries for the man of faith the double force of history and myth, of temporal and eternal reality.
23. This is not to deny that much of the Qur'än and many hadiths were from the beginning written down as well as memorized (cf. Abbott, Papyri, II; GAS, pp. 53-84; also Widengren, Hebrew Prophets, chs. , ). However, as the present chapter and especially Chapter 2 attempt to show, neither was thought of at the outset (in the case of the Qur'an, up to the time of the 'Uthmanic Qur'än redaction; in that of the Hadith, up to at least the end of the first century) as a fixed book or books in the same way in which they were later understood.
It is Muhammad the bearer of revelation and messenger of God to his people who becomes the paradigm for Muslim life. 32. Person Muhammeds, pp. 7-24. 33. , p. 10. 34. , pp. 12-14. Andrae goes on, however, to demonstrate that despite the growing sense of the importance of the Revelation in Muhammad's consciousness, he still claimed for himself substantial privileges as the chosen bearer of revelation to his community (pp. 14-24). Still, as Andrae points out, one cannot in any way charge his Companions with idolatrous veneration of his person (pp.