Discover the untold history of early Islam and the shift from the inclusive Mu’min believers to the modern Muslim identity. Explore archaeological evidence, the 637 CE surrender of Jerusalem, Umar’s historic pact with Patriarch Sophronius, and how this rational, multi-faith movement ultimately helped spark the Western Enlightenment.
The Historical Shift from Mu’min to Muslim
Nowadays, mentioning Muslims or Islam often triggers a predictable gallery of mental images. We might visualize austere Taliban clergy in Afghanistan, Javanese farmers walking toward a rural mosque, or the opulence of a Dubai Sheikh.
Consequently, for many, “Muslim” has become associated with a tribe or a race. This modern religious identity often projects an ego-centric “we are better and more numerous” attitude. But was this the original identity of the movement that swept out of the Arabian Peninsula in the 7th century? To understand this shift, we must look at the monumental challenge of reconstructing late antique history.
Gaps in the 7th-Century Record
Constructing a contemporary historical account for the birth of a major religion is a daunting task. For example, in the study of Early Christianity, critical historians cannot rely solely on internal church traditions.
Instead, they turn to external Roman and Jewish sources to fill the gaps. Beyond the famous accounts of Flavius Josephus, historians look to Tacitus. This Roman senator provided one of the earliest non-Christian references to the crucifixion of Jesus.
Furthermore, researchers lean on Suetonius and Pliny the Younger. Even with these outside voices, biblical scholars admit that reconstructing the “Historical Jesus” remains a Herculean effort.
Studying Early Islamic history is equally daunting. Traditional Muslim historians, such as Ibn Ishaq, Al-Waqidi, and Al-Tabari, mostly wrote in the 8th and 9th centuries.
Unfortunately, they frequently blended historical fact with hagiography and myth. Therefore, separating the original movement from later Abbasid-era interpretations remains highly difficult.
Archaeological Evidence of Early Islam
When studying the historical Jesus, archaeology serves as an invaluable tool. For example, the recent extensive excavations at the ancient city of Sepphoris brought significant new light to the cultural and social world Jesus lived in. This same rigorous archaeological approach should be applied when studying the history of early Islam.
Archaeology offers a different, often quieter, story. Throughout the Arabian Peninsula and the Syro-Jordanian deserts, researchers have uncovered thousands of rock inscriptions. Many of these date to the 7th and 8th centuries.
Curiously, these early tombstones show little indication of modern “Islamization.” It is only between 690 and 730 CE that inscriptions begin to shift. During this specific window, tombstones start invoking the name of Muhammad and quoting specific Quranic verses.
A pivotal moment occurred during the reign of the Umayyad Caliph Abd al-Malik ibn Marwan (685–705 CE). In 691 CE, he oversaw the construction of the Dome of the Rock in Jerusalem. Significantly, it is during this late Umayyad consolidation that the term “Muslim” begins projecting a distinct, state-sanctioned identity.
Evidence of the Mu’min Believers
Non-Muslim Historical Accounts
If the early followers weren’t calling themselves “Muslims,” what did their neighbors call them? Contemporary non-Arab sources provide a fascinating glimpse into the conquerors.
Writing during the fall of Jerusalem in 637 CE, Sophronius, Patriarch of Jerusalem, referred to the newcomers as “Saracens.” He described them as “unbelieving” invaders, yet he noted their intense monotheistic focus.
Crucially, these early outside observers made absolutely no mention of formalized Islamic jurisprudence (Sharia). Furthermore, they recorded nothing regarding the compiled sayings of the Prophet (Hadith).
Meanwhile, writing in the 660s, Sebeos, an Armenian Bishop, provided a remarkably detailed account. He described them as “Children of Ishmael” who were returning to the faith of Abraham.
Finally, the anonymous Chronicler of Khuzistan referred to them simply as the “Tayyaye” (Arabs), focusing entirely on their ethnic identity. Ultimately, these witnesses didn’t see a new “religion” called Islam. They saw a strictly monotheistic, Abrahamic “Believers’ Movement.”
Quranic Proof of the Early Community
There is a contemporary source that scholars often overlook in this context: The Quran itself. Throughout the text, the verses rarely address the followers as “Muslims.” Instead, the predominant term is Mu’min or Mu’minun (The Believers).
The Quran defines this community by their commitment to God and the Last Day, rather than a tribal label. Furthermore, this was a highly inclusive community. As the Quran famously states:
“Surely those who believe, and those who are Jews, and the Christians, and the Sabians—whoever believes in God and the Last Day and does good, they shall have their reward from their Lord. And there will be no fear for them, nor shall they grieve.” (Quran 2:62)
Based on the Birmingham and Sana’a Manuscripts, the Quran stands as the most contemporary document of the 7th century. It proves that the early community formed a coalition of Mu’minun rather than a closed-off religious sect.
The Diverse Coalition of Early Believers
Historical records show early Muslims, or Mu’min believers, formed a uniquely assorted group. For instance, this coalition included pagan Quraish traders performing ancient pre-Islamic pilgrimages to Mecca.
Furthermore, Zoroastrian nobles joined while still practicing their traditional ablutions and five daily prayers. The Zoroastrian ritual ablution performed before praying is called the Padyab, which involves washing the face, hands, and feet. The five daily prayer periods are known as the five Gahs, and the obligatory prayers recited during these specific times are called the Farziyat.
Additionally, Jewish scribes not only continued to transcribe and translate ancient manuscripts, but they also drafted essential documents for legal and commercial transactions within the community.
Meanwhile, Byzantine soldiers who still adored Christ stood alongside nomadic Bedouins fearing desert spirits. Ultimately, all these diverse factions united under one single umbrella. They served the One true God, believed in the Last Day, and committed to doing righteous deeds.
The Philosophy of the Early Mu’min: Deism and Stoicism in Early Islam
If Enlightenment philosophers and scientists, such as Voltaire or Isaac Newton, could travel back in time using a Virtual Reality Simulator (VRS)—much like the contraption featured in my historical thriller novel, DOGMA—they would immediately recognize the early Mu’min as kindred spirits.
When it came to God, this coalition mirrored the rational devotion of Deists. Furthermore, regarding their commitment to righteous deeds, they heavily embodied practical Stoic values.
The 637 CE Surrender of Jerusalem
Umar Meets Patriarch Sophronius
Crucially, various non-Muslim and Muslim sources support this history of early coexistence. They detail the famous encounter between Umar al-Khattab and the Patriarch of Jerusalem during the city’s surrender in 637 CE.
This striking scene was famously recorded in early Islamic histories, such as the chronicles of Al-Tabari. Furthermore, it was powerfully corroborated by Byzantine Christian historians like Theophanes the Confessor and Patriarch Eutychius of Alexandria.
When the Patriarch stood before the city gates, he was completely startled. Expecting a lavish imperial delegation dripping in gold, he instead watched the Arab conqueror arrive with humble simplicity. According to these combined historical accounts, Umar simply rode a plain camel and wore rough, threadbare travel garments.
Restoring Jews to the Holy City
The two leaders walked side by side through the rubble-strewn streets of Jerusalem. During their walk, Umar noticed a striking absence. He expressed deep concern over the complete lack of a Jewish community living within the city walls.
Fulfilling previous Byzantine restrictions, the Christians had historically barred Jews from living there. Demonstrating the early movement’s commitment to multi-faith harmony, Umar promptly acted. He invited Jewish families back to Jerusalem, restoring their right to live and worship in their ancestral home.
The Keys to the Church of the Holy Sepulchre
Mutual respect heavily defined this historic encounter. To protect the sacred site from internal Christian sectarian disputes, the Patriarch made a remarkable decision. He handed the heavy iron keys of the Church of the Holy Sepulchre to the Arab conqueror for safe keeping.
This extraordinary gesture established a tradition that bridges faiths to this day. Down to the present, the keys to Christianity’s holiest site remain under the custody of a local Muslim family. They unlock the ancient church every morning, serving as a living testament to centuries of coexistence and harmony.
The Legacy of the Mu’min: From Umayyad Spain to the Western Enlightenment
From the Renaissance to the Age of AI: A Universal Blessing
Sadly, the inclusive spirit of the early Mu’min movement did not survive the rise of later Islamic empires. This original, rational mindset faded as the Abbasid, Fatimid, Seljuk, Mughal, and Ottoman dynasties took power.
Following the death of Prophet Muhammad, the Rashidun Caliphs initially carried the true message forward. Subsequently, the Umayyads took up the mantle and built a thriving sanctuary of learning in Islamic Spain (Al-Andalus). From there, they passed the baton of knowledge and rationalism directly to Europe.
Today, that original spirit remains deeply embedded within Western Civilization. The Quran famously declares,
“And We have not sent you, [O Muhammad], except as a mercy to the worlds” (Quran 21:107).
Historically, we can view this universal blessing to mankind as the very spark that ignited global human progress. This singular intellectual lineage paved the way for the European Renaissance, the Printing Press, and the Age of Exploration. Furthermore, it championed the Age of Reason and Freedom of Speech, ultimately leading us right to the modern Age of AI.
Fulfilling Biblical Prophecy: The Kingdom of God on Earth
Ultimately, the blessing of Muhammad sent to the world confirmed that the message of John the Baptist and Jesus—about the establishment of the Kingdom of God on Earth—had finally arrived.
It does not promise a utopian fantasy where the lion eats hay and sits side by side with the lamb. Nor does it promise the complete eradication of evil and natural disasters. But, Insha’Allah, the prophecy meant that humanity will no longer suffer the civilization-ending calamities of the ancient world.
We will not be wiped out by devastating volcanoes, global earthquakes, or punishing winds that destroy entire peoples. It ensures we will not sink back into the abyss of the dark ages, nor will we one day end up in a desolate, post-apocalyptic wasteland like The Book of Eli or Mad Max.
Unraveling the Truth in DOGMA
To explore how raw politics and human ambition shaped the history behind the legends, explore my historical fiction novel, DOGMA. The story follows two rival scientists determined to prove each other wrong. Through advanced time travel, they journey directly into the ancient world. However, witnessing raw historical events firsthand shatters their assumptions, exposing centuries of manufactured dogma.
The Destiny of the Nazarene Movement
Meanwhile, the true legacy of the Nazarene movement did not vanish with the fall of Jerusalem. Instead, its revolutionary monotheistic vision quietly shifted into the desert sands, awaiting its final historical revival. To trace where these scattered believers fled next, read article, The Masada Mystery.
DOGMA by Don Peter — Click the cover to get your copy
The Journey Continues
The silent stones of the ancient world continue to speak across the millennia. They urge us to study their structural triumphs and failures before our own modern empires face a similar decline.
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