![]() ![]() According to this view, the community Mu ḥammad founded, and the movement he started, was open to, and included as members, pious monotheists of all kinds. There is good reason to believe, however, that in fact Mu ḥammad began not a new religion or new religious confession, but a monotheistic revival movement. This is a matter of no mean significance in a time when Western and Islamic political values appear to be on a collision course.ĢIslamic tradition, of course, presents Mu ḥammad as having established Islam as we know it already during his own lifetime, in complete form and in all its details. The process represents, in effect, what we might term the “Islamization of the state,” and it bears heavy implications both for our understanding of Islam’s early history and for how modern thinkers (whether Muslim or non-Muslim) interpret the political content of the Islamic tradition. The evolution of early Islamic political terminology is of special importance historically because it reflects a fundamental shift in the way members of the early community thought about themselves. ![]() The goal of the following essay is to explore briefly the development of the terminology that was used to describe these imperial institutions and concepts of statecraft. ![]() 1During its first two centuries (roughly 7 th-8 th centuries C.E.), the followers of Mu ḥammad established an empire stretching from Spain to Central Asia, and developed both a full array of political institutions and a noteworthy tradition of statecraft. ![]()
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