- Karen Armstrong
They expressed the Islamic experience of "salvation," which
does not consist in the redemption of an "original sin" com-
mitted by Adam and the admittance to eternal life, but in the
achievement of a society which puts into practice God's de-
sires for the human race. This not only redeemed Muslims
from the sort of political and social hell that existed in pre-
Islamic Arabia, but also provided them with a context within
which they could more easily make that wholehearted sur-
render to God which alone can fulfil them. Muhammad be-
came the archetypal example of that perfect submission to
the divine, and Muslims, as we shall see, would attempt to
conform to this standard in their spiritual and social lives.
Muhammad was never venerated as a divine figure, but he
was held to be the Perfect Man. His surrender to God had
been so complete that he had transformed society and en-
abled the Arabs to live together in harmony. The word islam is
etymologically related to salam (peace), and in these early
years Islam did promote cohesion and concord.
But Muhammad had achieved this success by being the re-
cipient of a divine revelation. Throughout his career, God
had sent down the oracles that formed the Quran. When
faced with a crisis or dilemma, Muhammad had entered
deeply into himself and heard a divinely inspired solution.
His life had thus represented a constant dialogue between
transcendent reality and the violent, puzzling and disturbing
happenings of the mundane world. The Quran had, there-
fore, followed public and current events, bringing divine
guidance and illumination to politics. Muhammad's succes-
sors, however, were not prophets, but would have to rely on
their own human insights. How would they ensure that Mus-
lims continued to respond creatively and directly to this sa-
cred imperative? The ummah that they ruled would be much
larger and increasingly more complex than the little commu-
nity of Medina, where everybody knew everybody else and