Explore the historical shift from the inclusive “Mu’min” (Believer) movement to the formal “Muslim” identity. Using 7th-century epigraphy, non-Arab sources like Sebeos, and the Quran as a contemporary beacon, author Don Peter deconstructs the untold history of early Islam and Christianity, bridging the gap between faith and critical archaeological evidence.

 

Introduction

Nowadays, mentioning Muslims or Islam often triggers a predictable gallery of mental images. We might visualize the austere Taliban clergy in Afghanistan, Javanese farmers walking toward a rural mosque, or the opulence of a Dubai Sheikh. For many, “Muslim” has become associated with a tribe or a race—a modern religious identity often characterized by 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 the shift from Mu’min to Muslim, we must look at the monumental challenge of reconstructing late antique history.

 

The Historian’s Dilemma: Gaps in the Record

Constructing a contemporary historical account for the birth of a major religion is a daunting task. In the study of Early Christianity, critical historians cannot rely solely on internal church traditions. They turn to external Roman and Jewish sources to fill the gaps.
Beyond the famous accounts of Flavius Josephus, historians look to Tacitus, the Roman senator who provided one of the earliest non-Christian references to the crucifixion of Jesus. They also lean on Suetonius and Pliny the Younger. Even with these voices, biblical scholars admit that reconstructing the “Historical Jesus” is a Herculean effort. The four Gospels offer theological insights but provide frustratingly little biographical detail regarding Jesus’ early years.

Studying Early Islamic history is equally daunting. The field is complicated by traditional narratives that often prioritize faith over critical historiography. Traditional Muslim historians—mostly writing in the 8th and 9th centuries, such as Ibn Ishaq, Al-Waqidi, and Al-Tabari—frequently blended historical fact with hagiography and myth. While their accounts are often plausible, they were written long after the events they describe, making it difficult to separate the original movement from later Abbasid-era interpretations.

 

Silent Stones: What Archaeology Tells Us

Archaeology offers a different, often quieter, story. Throughout the Arabian Peninsula and the Syro-Jordanian deserts, researchers have uncovered thousands of epigraphs and rock inscriptions. Many of these date to the 7th and 8th centuries. Curiously, these early tombstones and graffiti show little indication of “Islamization” as we know it today.

It is only between 690 and 730 CE that inscriptions begin to shift. During this window, tombstones start invoking the name of Muhammad and quoting specific verses from the Quran. These later records even mention the assassinations of the Rashidun Caliphs, providing a tether to the traditional written histories and suggesting that while the stories were codified later, they were rooted in real political upheaval.

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. This architectural marvel features some of the earliest surviving Quranic inscriptions. Significantly, it is during this Umayyad consolidation that the term “Muslim” begins to be projected as a distinct, state-sanctioned identity.

 

Through the Eyes of Others: Non-Arab Witnesses

If the followers of this new movement weren’t calling themselves “Muslims” initially, what did their neighbors call them? Contemporary non-Arab sources provide a fascinating glimpse into the “conquerors.”

Sophronius, Patriarch of Jerusalem: Writing during the fall of Jerusalem in 637 CE, he referred to the newcomers as “Saracens” and described them as “unbelieving” invaders, yet he noted their intense monotheistic focus.

Sebeos, an Armenian Bishop: Writing in the 660s, Sebeos provided a remarkably detailed account. He didn’t use the word “Muslim.” Instead, he described them as “Children of Ishmael” who were being led back to the faith of Abraham by a “preacher” (Muhammad). He viewed the movement as a restoration of Abrahamic monotheism involving both Arabs and Jews.

The Chronicler of Khuzistan: This anonymous writer referred to them simply as the “Tayyaye” (Arabs), focusing on their ethnic identity rather than a new religious label.

These witnesses didn’t see a new “religion” called Islam; they saw a “Believers’ Movement” that was strictly monotheistic and Abrahamic in nature.

 

The Quranic Evidence: The Rise of the Mu’min

There is a contemporary source that both secular and traditional scholars often overlook in this context: The Quran itself.
Throughout the text, the followers are rarely addressed as “Muslims.” Instead, the predominant term is Mu’min or Mu’minun (The Believers). The Quran defines this community not by a tribal label, but by their commitment to God and the Last Day. This was an 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 acts as a beacon, guiding historians to verify other sources. It suggests that the early community was a coalition of “Believers” (Mu’minun) rather than a closed-off religious sect.

 

From Research to Narrative: The “DOGMA” Perspective

Understanding this distinction is vital. The shift from an inclusive movement of Believers to a restricted, political identity of Muslims changed the course of world history. This transition is the core of the historical tension I explore in my work.

In my book, DOGMA, I treat the historical-religious thriller genre as a conduit. This narrative framework allows me to present deep, evidence-based historical facts in a way that resonates with a modern audience. The thriller elements are the canvas upon which the complex reality of the 7th-century Middle East is painted. By weaving these scholarly findings into a gripping plot, we can breathe life into the “Silent Stones” and the forgotten identity of the Mu’min.

Whether you are a seeker of history or a lover of thrillers, the question remains: are we following a tribal tradition, or are we seeking the original path of the Believer?

 

Join the Discovery

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