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Was an Islamic identity, shared by the in-group members and distinct from other religious categorisations, operative already during the time of the Prophet Muḥammad (d. 632)? This article looks at surah 5 of the Qurʾān, titled al-Māʾida, as a locus where the discourse of 'the parting of the ways' might be found. If a reified group of Muslims, with their religion Islam, distinct from Jews and Christians, can be supposed to have existed during the time of the Prophet, it is in al-Māʾida where this should be the easiest to perceive, but, I argue, this is not the case. [ABSTRACT FROM AUTHOR]

No other people are mentioned in the Qurʾān as often as the people of Israel. They appear in sixteen sūrahs and approximately forty verses by name (banū Isrāʾīl)). The Qurʾān also makes reference to the Jews either by name (al-yahūd/hūd) or within the context of the people of the book (ahl al-kitāb). This paper aims to discuss the Qurʾānic verses about the Jews and the people of Israel in terms of the naming and the content. Key questions to be addressed are: What is the purpose of the frequent mention of the people of Israel in the Qurʾān? What is the context and the content of the verses about the Jews and the people of Israel both in Meccan and Medinan sūrahs? What message or messages are intended to or can be conveyed by these verses? [ABSTRACT FROM AUTHOR]

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First, I argue for historical contextualization of the Qur'an as a given historical collection of discourses propagated by Muhammad as divine inspiration. Secondly, I argue for a distinction between the Qur'an and Islam, since the latter is the outcome of human efforts to construct their lives in accordance with what they understood to be the teachings of the Qur'an. The last point is to show how the role of Muhammad in his interaction with the communities of his time in Hijaz shaped the Qur'an. So, the article is organized as (1) introduction; (2) the Qur'an and lslam; (3) the Qur'an and history: open hermeneutics; (4) Muhammad and the Qur'an; (5) the divine-human communication; (6) Muhammad: the first recipient; (7) Muhammad in the Qur'an; and (8) the community of believers and the need for legal regulations; followed by (9) conclusion. [ABSTRACT FROM AUTHOR]

In this article, Prophet's propaganda methods, techniques and practices have been examined. By 'Prophet's propaganda' is meant his effort and attempts on the introduction and the proclamation of Islamic doctrine to others and the efforts to influence and direct people for the benefit of Islam and Muslims within the framework of the Islamic thought and purposes. Psychological war to make chaos and deformity at the opposing party and counter propaganda methods and techniques having the aim of counteraction of the opponent propaganda and replacing it with the Islamic understanding are also included in this effort. [ABSTRACT FROM AUTHOR]