|Saudi Arabia Table of Contents
Early Development of Islam
The vast majority of the people of Saudi Arabia are Sunni Muslims. Islam is the established religion, and as such its institutions receive government support. In the early seventh century, Muhammad, a merchant from the Hashimite branch of the ruling Quraysh tribe in the Arabian town of Mecca, began to preach the first of a series of revelations that Muslims believe were granted him by God through the angel Gabriel. He stressed monotheism and denounced the polytheism of his fellow Meccans.
Because Mecca's economy was based in part on a thriving pilgrimage business to the Kaaba, the sacred structure around a black meteorite, and the numerous pagan shrines located there, Muhammad's vigorous and continuing censure eventually earned him the bitter enmity of the town's leaders. In 622 he was invited to the town of Yathrib, which came to be known as Medina (the city) because it was the center of his activities. The move, or hijra, known in the West as the hegira, marks the beginning of the Islamic era. The Muslim calendar, based on the lunar year, begins in 622. In Medina, Muhammad--by this time known as the Prophet--continued to preach, defeated his detractors in battle, and consolidated both the temporal and spiritual leadership of all Arabia in his person before his death in 632.
After Muhammad's death, his followers compiled those of his words regarded as coming directly from God into the Quran, the holy scripture of Islam. Other sayings and teachings of his and his companions as recalled by those who had known Muhammad, became the hadith. The precedent of his personal deeds and utterances was set forth in the sunna. Together the Quran, the hadith, and the sunna form a comprehensive guide to the spiritual, ethical, and social life of an orthodox Sunni Muslim.
During his life, Muhammad was both spiritual and temporal leader of the Muslim community; he established Islam as a total, all-encompassing way of life for individuals and society. Islam traditionally recognizes no distinction between religion and state, and no distinction between religious and secular life or religious and secular law. A comprehensive system of religious law (the sharia) developed during the first four centuries of Islam, primarily through the accretion of precedent and interpretation by various judges and scholars. During the tenth century, however, legal opinion began to harden into authoritative doctrine, and the figurative bab al ijtihad (gate of interpretation) gradually closed, thenceforth excluding flexibility in Sunni Islamic law.
After Muhammad's death, the leaders of the Muslim community chose Abu Bakr, the Prophet's father-in-law and one of his earliest followers, as caliph, or successor. At the time, some persons favored Ali, the Prophet's cousin and husband of his daughter Fatima, but Ali and his supporters (the so-called Shiat Ali or Party of Ali) eventually recognized the community's choice. The next two caliphs--Umar, who succeeded in 634, and Uthman, who took power in 644--were acknowledged by the entire community. When Ali finally succeeded to the caliphate in 656, Muawiyah, governor of Syria, rebelled in the name of his murdered kinsman Uthman. After the ensuing civil war, Ali moved his capital to Mesopotamia, where a short time later he, too, was murdered.
Ali's death ended the period in which the entire community of Islam recognized a single caliph. Upon Ali's death, Muawiyah proclaimed himself caliph from Damascus. The Shiat Ali, however, refused to recognize Muawiyah or his line, the Umayyad caliphs; in support of a caliphate based on descent from the Prophet, they withdrew and established a dissident sect known as the Shia.
Originally political in nature, the differences between the Sunni and Shia interpretations gradually assumed theological and metaphysical overtones. Ali's two sons, Ahsan and Husayn, became martyred heroes to the Shia and repositories of the claims of Ali's line to mystical preeminence among Muslims. The Sunnis retained the doctrine of the selection of leaders by consensus, although Arabs and members of the Quraysh, Muhammad's tribe, predominated in the early years.
Reputed descent from the Prophet continued to carry social and religious prestige throughout the Muslim world in the early 1990s. Meanwhile, disagreements among Shia over who of several pretenders had a truer claim to the mystical powers of Ali produced further schisms. Some Shia groups developed doctrines of divine leadership far removed from the strict monotheism of early Islam, including beliefs in hidden but divinely chosen leaders with spiritual powers that equaled or surpassed those of the Prophet himself. The main sect of Shia became known as Twelvers because they recognized Ali and eleven of his direct descendants.
The early Islamic polity was intensely expansionist, fueled both by fervor for the new religion and by economic and social factors. Conquering armies and migrating tribes swept out of Arabia, spreading Islam. By the end of Islam's first century, Islamic armies had reached far into North Africa and eastward and northward into Asia.
Although Muhammad had enjoined the Muslim community to convert the infidel, he had also recognized the special status of the "people of the book," Jews and Christians, whose scriptures he considered revelations of God's word that contributed in some measure to Islam. Inhabiting the Arabian Peninsula in Muhammad's time were Christians, Jews, and Hanifs, believers in an indigenous form of monotheism who are mentioned in the Quran. Medina had a substantial Jewish population, and villages of Jews dotted the Medina oases. Clusters of Christian monasteries were located in the northern Hijaz, and Christians were known to have visited seventh-century Mecca. Some Arabic-speaking tribal people were Christian, including some from the Najdi interior and the well-known Ghassanids and Lakhmids on the Arabian borderlands with Constantinople. Najran, a city in the southwest of present-day Saudi Arabia, had a mixed population of Jews, Christians, and pagans, and had been ruled by a Jewish king only fifty years before Muhammad's birth. In sixth-century Najran, Christianity was well established and had a clerical hierarchy of nuns, priests, bishops, and lay clergy. Furthermore, there were Christian communities along the gulf, especially in Bahrain, Oman, and Aden (in present-day Yemen).
Jews and Christians in Muslim territories could live according to their religious law, in their communities, and were exempted from military service if they accepted the position of dhimmis, or tolerated subject peoples. This status entailed recognition of Muslim authority, additional taxes, prohibition on proselytism among Muslims, and certain restrictions on political rights.
Source: U.S. Library of Congress