wocihac2011_human_development

The workability of the aspect the mobility of the people who are portrayed
as sparingly existing in the pre-history where the world seemed to be dominated
by ancient cultures is made possible by mobilizing certain people with access to
the established culture and denying of mobility people without access to
established culture. The authour suggests that the trans-migrating people through
the course of time occupied the barren desert of Arabia and later on contributing to
the formation of Islam. Besides the established cultures of pharaoh, Babylon and
so on, according to Islamic source, the Qur’an (106: 1-4), there was a forming
Arab culture through trades and barter bridging the gap between the east and the
west.
The workability of the span of time where the religion of Islam is said to
have come out from nothing other than mere inspiration and adaptation is made
possible by establishing the concept of prehistory as discussed above, where
there were only monotonous progress of humanity. Ironically, this denies the
possibility of the existence of various cultural and religious backgrounds, and it
erases the difference or diversity as recorded in the Qur’an and the Bible apart
from dismissing available artefacts on ancient peoples occupying the area. In other
words, Hourani’s arguments deny the existence of periods of time characterized by
the differences of peoples in colour, language and tradition, and deny the
existence of certain ways of communication, and the denial of self-establishment,
nationhood, and so on. The fact that there were peoples involved in trades or in
battles shows that there were diversities and these diversities are called culture
because the diversities were intended to establish self-assertion or self-identity.
The suggestion of the workability of the three aspects is intended to
reinforce Hourani’s (1991:7-73) previous discussions of Islam. This is done to deny
the existence of an entity related to Islam that is located outside the selectively
defined culture. Thus, Islamic prophecy is said to be from human inspiration
through competition, rehabilitation and morality spirits in the non-established
culture of the Arabs. Apart from that, Islam is said to have benefitted from the
idolatry of the pagans and previous religions of Christianity and Judaism.
Specifically, on the Islamic culture Hourani (1991: 83) seems to suggest that Islam
before the formation of caliphate institution and Islamic State, and before the
establishment of Islamic civilization, was characterized by the marginality of the
identity, religion and culture of the people who occupied the barren land of the
Arabia. Their existence was not well known and they mostly depended on the
strength of other contemporary established people and culture. Otherwise, they
can be regarded as a splinter or a fraction of the established people and culture
then, occupying Egypt, Syria and Persia. As such is complete the theory
suggesting that Prophet Muhammad (saw.) is considered to be “inspired” by the
other religions or cultures.
“Human inspiration” factor
This discussion is an expansion on the proposed idea that Islam is part of the
family of spiritual or religious cultures as mentioned above, meaning that Islam is
not human inspiration or ambition and Prophet Muhammad (saw) is not an inspired
man. Like Jesus and other previous prophets, he is also a prophet. He did not
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