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Contacts between Nubians and Arabs long predated the coming of Islam, [5] but the Arabization of the Nile Valley was a gradual process that occurred over a period of nearly one thousand years. Arab nomads continually wandered into the region in search of fresh pasturage, and Arab seafarers and merchants traded at Red Sea ports for spices and ...
Over time, the Nubians gradually converted to Islam, beginning with the Nubian elite. Islam was mainly spread via Sufi preachers that settled in Nubia in the late 14th century onwards. [68] By the sixteenth century, most of the Nubians were Muslim. [69] Ancient Nepata was an important religious centre in Nubia.
The conversion to Islam was a slow, gradual process, with almost 600 years of resistance. Most of the architecture of the period are mosques built of mudbricks. One of the first attempt at conquest was by Egyptian-Nubian, Ibn Abi Sarh. Ibn Abi Sarh was a Muslim leader who tried to conquer all Nubia in the 8th century AD.
Wahshi ibn Harb was an Abyssinian who killed Hamza ibn Abdul-Muttalib in the Battle of Uhud before converting to Islam and then later reportedly killed Musaylima in the Ridda Wars. Umm Ayman (Barakah), was around Muhammad from his birth until his death and was the closest example of a mother to him (after his own mother’s death when he was a ...
After the fall of the Twenty-fifth Dynasty, Nubian religious practices persisted through various foreign dominations. During the Meroitic Period, the capital moved to Meroe, and the focus shifted to indigenous deities like Apedemak. By the mid-4th century, the region's conversion to Christianity marked the end of traditional Kushite religion.
The array of those early sources includes the two most important chronicles of early Islam, al-Tabari (d. 926) and al-Yaqubi (d. 905); the two best extant books on the Muslim conquests, al-Baladhuri (d. 892) and Ibn al-A tham al-Kufi (d. 926); the most central encyclopedic work of al-Masudi (d.956); and the two best early sources dedicated ...
After a period of peace, King Karanbas defaulted on these payments, and the Mamluks again occupied the kingdom in 1312. This time, a Muslim member of the Makurian dynasty was placed on the throne. Sayf al-Din Abdullah Barshambu began converting the nation to Islam and in 1317 the throne hall of Dongola was turned into a mosque. This was not ...
In similar vein, the artifactual remains also provided only minimal evidence of the transition from Christianity to Islam. The artifactual evidence of the cultural transition came in the form of several Islamic texts. [8] The most informative aspect of Kulubnarti, pertaining to the religious conversion, was uncovered in the cemeteries of ...