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“If the [carbon] dates apply to the parchment and the ink, and the dates across the entire range apply, then the Koran — or at least portions of it — pre-dates Muhammad, and moves back the years that an Arabic literary culture is in place well into the 500s.
It is thus a very difficult art to define because it covers many lands and various peoples over some 1,400 years; it is not art specifically of a religion, or of a time, or of a place, or of a single medium like painting.
Different currents of Islamist thought have advocated a "revolutionary" strategy of Islamizing society through exercise of state power or a "reformist" strategy of re-Islamizing society through grass-roots social and political activism.
Graham Fuller has argued for a broader notion of Islamism as a form of identity politics, involving "support for [Muslim] identity, authenticity, broader regionalism, revivalism, [and] revitalization of the community." Some Islamist thinkers emphasize peaceful political processes, whereas Sayyid Qutb in particular called for violence, and his followers are generally considered Islamic extremists.
that evidence was now mounting that traditional accounts of Islam’s origins are wrong.
“It destabilises, to put it mildly, the idea that we can know anything with certainty about how the Koran emerged — and that in turn has implications for the historicity of Muhammad and the Companions [his followers],” he said.
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Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood.
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