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The historiography of early Islam is the secular scholarly literature on the early history of Islam during the 7th century, from Muhammad's first purported revelations in 610 until the disintegration of the Rashidun Caliphate in 661, and arguably throughout the 8th century and the duration of the Umayyad Caliphate, terminating in the incipient Islamic Golden Age around the beginning of the 9th ...
The history of Islam is believed by most historians [1] to have originated with Muhammad's mission in Mecca and Medina at the start of the 7th century CE, [2] [3] although Muslims regard this time as a return to the original faith passed down by the Abrahamic prophets, such as Adam, Noah, Abraham, Moses, David, Solomon, and Jesus, with the submission (Islām) to the will of God.
Raden Patah has many names, including Praba or Raden Bagus Kasan (Hasan), who has the Chinese name Jin Bun (Chinese: 靳文; pinyin: Jìn wén). [citation needed] He is also called Senapati Jimbun or Panembahan Jimbun, has the title Sultan Syah Alam Akbar al-Fatah.
This timeline of Islamic history relates the Gregorian and Islamic calendars in the history of Islam. This timeline starts with the lifetime of Muhammad, which is believed by non-Muslims to be when Islam started, [1] though not by Muslims. [2] [3] [4]
The Islamic Golden Age was a period of cultural, economic and scientific flourishing in the history of Islam, traditionally dated from the eighth century to the fourteenth century, with several contemporary scholars [who?] dating the end of the era to the fifteenth or sixteenth century.
Malik Ibrahim (died 7 April 1419), also known as Sunan Gresik or Kakek Bantal, was the first of the Wali Songo, the nine men generally thought to have introduced Islam to Java. [1]: 241 His habit of placing the Qu'ran on a pillow led to him receiving the nickname Kakek Bantal (lit. Pillow Grandfather). [2]
The extensive debates and discussions on anthropomorphism, active from the beginning of the second Islamic century and seemingly ignited by the Mu'tazilites in response to traditionalist hadith transmitters, [7] [11] have often surrounded Quran verses and other traditions (especially the aḥādīth al-ṣifāt) that depict God and the attributes of God using anthropomorphic language. [12]
Abd Allah ibn Mas'ud (Arabic: عبد الله بن مسعود, romanized: ʿAbd Allāh ibn Masʿūd; c. 594 – c. 653) was a companion of the Islamic prophet Muhammad whom Sunni Islamic tradition regards the greatest interpreter of the Quran of his time and the second ever.