Seerah as a Movement(part 1)

Seerah as a Movement

Maulana Wahiduddin Khan

Biographies of the Prophet usually treat their subject as if he were a person endowed with great magical powers, one who by mysterious means brought the whole of Arabia under his wing. These books read like fairy tales; even events, which have no miraculous content, have been given a fanciful, miraculous interpretation. Take the case of Suhaib Ibn Senan’s migration from Mecca to Medina. When some Quraysh youths blocked his path, Suhaib pleaded with them: “If I let you have all my property, will you let me go?” They said that they would. Suhaib had a few ounces of silver with him. He gave it all to them and carried on to Medina. According to a tradition in Baihaqi, Suhaib said that when the Prophet saw him in Medina he told Suhaib that his trading, that is, his handing over of his property to the Quraysh, had been very profitable. Suhaib, according to the tradition, was astounded, for no one had arrived in Medina before him who could have brought the news. “It must have been Gabriel who told you,” he said to the Prophet.

But the same event has been related by Marduya and Ibn Sa‘ad. According to them, Suhaib told his own story in these words:

“I carried on until I reached Medina. When the Prophet heard about my handing over my property to the Quraysh he said: ‘Suhaib’s trading has profited! Suhaib’s trading has profited!”

The entire life of the Prophet was, in fact, a simple human event, that is why it serves as an example to us. He was a human being like ay other, but his life was a perfect pattern for others. According to Bukhari, he stumbled on the road and was hurt like anyone else. Indeed, the reason that his congregation refused to believe that he was the receiver of divine revelation was the very fact that, to all appearances, the Prophet appeared just like any normal human being:

“You may transactions in the town. You see a livelihood just as we do.” (Al-Bidayah wa al-Nihayah)

The truth is that the greatness of the Prophet’s life lies in its being a human event rather than a far-fetched tale of inimitable miraculous actions. The Prophet was God’s humble and very human servant, and, having been chosen by God to spread His message, he was helped by Him at every critical hour. In this sense his success was miraculous, but the Prophet himself was in no way endowed with superhuman powers. It is rather the human aspect of his life, which emerges from a study of the Qur’an.

The beginning of Da’wah

When, at the age of forty, the Prophet of Islam received his first revelation, he reacted as any normal human being would in such a situation. He was meditating in the Cave of Hira at the time. Petrified, he returned home, where his wife Khadija was waiting for him. Being an impartial judge, she was in a position to view the situation objectively. She was able to see that the Prophet’s experience, far from being a bad dream, must have been a sign that he had been chosen by God. “It cannot be,” she said. “God will surely never humiliate you. You are kind to your relatives; you always give the weak a helping hand; you help those who are out of work to stand on their own feet again; you honor guests. When people are in trouble you give them assistance.” (Bukhari and Muslim)

The Prophet went about his task in a manner befitting one who was to preach a new message in a society attached to traditional beliefs and customs. He proceeded cautiously, following an entirely natural sequence. At first he had to work in secret. This is how the historian Ibn Kathir describes an incident that occurred at the beginning of the Prophet’s mission:

“Ali, son of Abi Talib and cousin of the Prophet, came into the Prophet’s house while he and Khadija were praying. He asked his cousin what they were about. The Prophet told him that this was God’s religion, the path that God had chosen Himself. It was to call people to this path that He had sent His prophets to the world. ‘Believe in One God,’ the Prophet said. ‘He has no partner. Worship Him alone. Forsake the idols Lat and Uzza.’ ‘I have heard nothing of this nature before today,’ Ali replied. ‘I cannot make a decision until I have talked the matter over with my father, Abu Talib.’ But the Prophet did not want anyone to know about his secret until the time had come for it to be made public. ‘Ali,’ he said, ‘if you are ready to become a Muslim, keep the matter to yourself.’ Ali waited for one night, and then God made his heart incline towards Islam. He went back to the Prophet early in the morning. ‘What was it that you were telling me yesterday’ he asked. ‘Bear witness that there is none worthy of being served save God. He is One. He has no partner. Forsake Lat and Uzza, and disown all those who are set up as equals with god.’ Ali did this and became a Muslim. Then, in fear of Abu Talib, he used to come and see the Prophet secretly. Ali kept his Islam a secret; he did not tell anyone about it.” (Al-Bidayah wa al-Nihayah, vol. III, p. 24)

Even later, when the first Muslims among the tribes of Aus and Khazraj returned to Medina, they followed the same policy. According to the historian Tabrani, “They returned to their people and invited them, secretly, to embrace Islam.

Throughout his entire public mission, the Prophet was very careful not to take any initiative until he was quite sure that he possessed the necessary resources. Aishah, wife of the Prophet and daughter of Abu Bakr, tells how, when the Prophet had gathered 38 followers around him, Abu Bakr urged him to publicize his mission. Abu Bakr was of the opinion that the Prophet and his companions should go out into the open, and publicly preach Islam. But the Prophet said to him: “No, Abu Bakr, we are too few.” The same thing happened in the sixth year of the Prophet’s mission, when Umar accepted Islam. He protested to the Prophet: “Why should we keep our Islam a secret, when we are in the right? And why should others be allowed to publicize their faith, when they are in the wrong?” The Prophet gave Umar the same reply that he had given Abu Bakr several year earlier: “We are too few, Umar.” As long as the Prophet remained in Mecca, he adopted this cautious posture. With the coordination and centralization of the Islamic movement that came with the emigration to Medina, he changed key. Permission was even given to combat the Quraysh by force of arms when they attacked Medina. The first battle fought between the Muslims and their antagonists was the Battle of Badr. “Whoever is successful on this day,” the Prophet said as the battle began, “will be successful in times to come.” The meaning of the Prophet’s remark was that the time for Muslims to take positive initiatives was when they were in a position to fashion a new future for Islam. If their actions were not likely to produce such results, it was better for them to be patient.

One thing is quite clear from biographies of the Prophet. When the task of public preaching devolved upon him, he became very conscious of the greatness of this task, realizing that it would require his complete and single-minded attention. He hoped that his family would look after him financially so that freed from having to look for a livelihood; he would be able to concentrate on his preaching work. He called Abdul Muttalib’s family together in his own house. There were about thirty family members at that time. The Prophet told them what his true mission in life of God, and the whole doctrine of the reason for his life and now was. He asked for their support, so that he would be free to discharge his prophetic duties. This is how Imam Ahmad describes the incident, on the authority of Aisha:

“‘Bani Muttalib,’ the Prophet said, ‘I have been sent to you in particular, and to the whole of mankind in general. Who will swear allegiance to me and become my brother and companion? Who will fulfill my debts and my promises on my behalf? Who will look after my family affairs for me? He will be with me in heaven.’ Someone spoke up: ‘Muhammad, you are an ocean. Who can come forward and accept such responsibility?”

The Prophet’s own family was not ready to accept responsibility for him. Abbas Ibn Abdul Muttalib, the Prophet’s uncle, was financially in a position to look after his nephew. Yet even he remained silent, for fear that this responsibility would devour his wealth. God, however, helped His prophet, first through the Prophet’s wife, Khadija bint Khuwailid, and later on through Abu Bakr, whose wealth saw the Prophet through the years in Medina.

The Prophet displayed boyish enthusiasm in his efforts to communicate the faith to others. The historian Ibn Jarir tells, on the authority of Abdullah ibn Abbas, how the nobles of the Quraysh had gathered around the Kabah one day, and called for the Prophet. He came quickly, thinking that they might be feeling some leanings towards Islam. He was always eager that his people should accept the guidance of Islam. The thought of their doomed was a great distress to him.

It transpired, however, that they had just wanted to pick a quarrel. Acceptance of Islam was the last thing on their minds. The Prophet talked to them at length, and then went away in distress. According to Ibn Hisham,

“The Prophet returned to his home sad and disillusioned, for the hopes that he had for his people when they called him had been dashed. He had seen how far people were from accepting his message.” (Tahzeeb Seerat ibn Hisham, p. 68)

When the Prophet’s uncle, Abu Talib, lay dying, people came to him and asked him to settle matters between his nephew and themselves before he died. “Take an undertaking from him on our behalf, and one from us on his behalf, so that he should have nothing to do with us, nor us with him,” they said. Abu Talib called his nephew, and asked him what he wanted of the people. The Prophet replied that he just wanted them to testify that there was none worthy of being served save God, and forsake all other objects of worship. His people, however, were unwilling to accept this. When everyone went away, Abu Talib said to his nephew: “You know, I don’t think it was anything very difficult that you asked of them.” On hearing his uncle’s words, the Prophet’s hope soared that perhaps he would accept Islam. “Uncle,” he said, “then why don’t you testify to the oneness of God, so that I may be able to intercede for you on the Day of Judgment.” (Al-Bidayah wa al-Nihayah). The Prophet was sorely disappointed that his uncle never accepted Islam.

The dedication with which the Prophet applied himself to his task was total, all his mental and physical energy being channeled into it. Not only his time, but his property as well, went into the furtherance of the Islamic cause. Before the start of his mission, the Prophet had become quite rich by virtue of his marriage to the wealthy Khadijah. At the beginning of the Meccan period, the Quraysh sent ‘Utbah ibn Rabiyah to talk to the Prophet. As Ibn Kathir explains, he soon found himself being won over, an event, which was unfortunately misinterpreted by his kinsmen as being due to the love of the Prophet’s wealth:

“Afterwards Utbah stayed at home and did not go out to see anybody. ‘Fellow Quraysh, ‘Abu Jahl said, ‘It seems to me that ‘Utbah has become attracted towards Muhammad. He must have been taken by the food that Muhammad offered him. This can only be due to some need of his. Let’s go and see him.’ So off they went. ‘Utbah,’ Abu Jahl said, ‘we have come to see you because we are sure that you have taken a liking to Muhammad and his religion. Look, if you want, we can accumulate enough money to ensure that you will not have to go to him to be fed.’ ‘Utbah became angry, and swore that he would never speak to Muhammad again!” (Al-Bidayah wa al-Nihayah)

Similarly, Walid ibn Mughira once came to see the Prophet. The Prophet, then, was financially very well placed when he commenced his mission. But when, after 13 years, he immigrated to Medina, it was a very different story. He had nothing left, and had to borrow some money from Abu Bakr for the journey.

The Language (presentation) of Da’wah

Looked at from a logical point of view, the Islamic call consists basically of certain constant, recurrent factors. It is the same points—the oneness of god, the importance and inevitability of the life after death, the need for man to understand his position as God’s servant, and live as such according to the prophetic patter—which are stressed again and again. When these points come from the tongue of the preacher of God’s word, however, they take on the hue of the preacher’s own person; this adds an element of individuality to what are basically constant themes. This addition means that the message of Islam, far from being a repetition of set texts, is expressed with irresistible vitality and spontaneity. One in meaning, it becomes diverse in the forms it takes to the point of its being impossible to compile a rigid list of them.

The heart of the preacher of God’s word is full of fear of God; it is his ardent desire to bring his audience on to the path of right guidance. He knows that if he can bring God’s servants close to God, God will be pleased with him. These factors spur him on in his task. They ensure that his words, far from being repetitive and monotonous, have an inspired air about them. Despite being one in theme, his message becomes varied in tone. The preacher of God’s word thinks first and foremost of his congregation. More than anything, he wants them to find right guidance. This means that he makes allowances for the needs of every individual that he is addressing, and casts his words in a mould that will be understandable to them.

No one followed this pattern more completely than the Prophet of Islam. Night and day, he was busy preaching the word of God. But his preaching was far from a bland repetition of certain set speeches. He used to take into consideration the nature of his congregation in formulating his message.

On one occasion, in the early days in Mecca, the Prophet preached Islam to Abu Sufyan and his wife Hind. This is how he framed his address:

“Abu Sufyan Ibn Harb, Hind bint ‘Utbah. You are going to die, and then you will be raised up. The good will then be admitted into heaven, and the wicked will enter hell. I am telling you the truth.”

The historian Ibn Khuzaima has recorded the following conversation between a member of the Meccan nobility, Haseen, and the Prophet Muhammad, on whom be peace. “Tell me, Haseen,” the Prophet said, “How many gods do you worship?” “Seven on earth and one in heaven,” Haseen replied. “Whom do you call on when you are in trouble?” the Prophet asked. “The one in heaven,” Haseen answered. “And whom do you call on when you have suffered loss of wealth?” the Prophet asked again. “The one in heaven,” came the same reply. “He alone answers your prayers,” the Prophet said, “Then why do you set up others as History of Prophethood (Bukhari).’ According to some Commentators,

Imam Ahmad recounts, on the authority of Abu Umama that a man from a certain tribe came to the Prophet, and asked him what teachings he had brought from God. “That relationships should be strengthened and wrongful killing avoided. Roads should be left open. Idols should be broken. Only one God should be served; no others should be set up with Him as His equals,” was the Prophet’s reply.

After he had reached Medina, however, when he sent a formal invitation to the people of Najran, he presented his message in yet a different manner:

“I command you to serve God rather than men, and to acknowledge the sovereign power of God rather than that of men.”

The Qur’an itself provided a constant and important basis of the Prophet’s preaching work. Whenever the Prophet met anybody, he would recite a passage of the Qur’an to him. Often phrases like, “He made mention of Islam, and read some of the Qur’an to them,” or “He presented the message of Islam before them, and recited to them a passage of the Qur’an,” recurred in traditions concerning the Prophet’s preaching mission. The Qur’an possessed extraordinary magnetism for the Arabs. Even some of the direst enemies of Islam used to steal up to the Prophet’s house at night, put their ears to the wall, and listen to him reciting the Qur’an. The sublime style of the Qur’an used to have the most profound impact on the Prophet’s people. Take the case of Waleed ibn Mughira, who one came to the Prophet on behalf of the Quraysh. When the Prophet read him a passage of the Qur’an, Waleed was so impressed that he went back to the Quraysh and told them that the Qur’an was a literary work of such unsurpassable excellence that it overshadowed everything else.

Recitation of the Qur’an was, in those days, a common method of preaching Islam. When Mus‘ab ibn Zubair was sent to Medina as a preacher, he used to “talk to people, and recite a passage of the Qur’an to them.” That was why people came to know him as “Al-Muqri,” the reciter of the Qur’an.

During his time in Mecca the Prophet’s preaching was always conducted on a refined, intellectual level. It was dominated by the lofty literary standard set by the Qur’an. The Prophet’s opponents, on the other hand, could offer only abuse and opprobrium in reply. Sensible people in Mecca could not help but come to the conclusion that Muhammad’s opponents had nothing concrete to offer in support of their case. According to Ibn Jarir, it came to the point where some of the nobles of the Quraysh even planned to call a meeting to talk to the Prophets, their intention being “to excuse themselves as far as he was concerned.” That is, to assure him that they had nothing to do with the base tactics employed by the Prophet’s direst enemies.

The aptitude of the Arabs

Now we come to the factors the produce the reaction that Islamic preaching evokes. However untiring the efforts of the preacher, and no matter how accurately he presents the true message of Islam, it is more the disposition of his audience that determines whether his call is accepted or not. The character of the Arabs was a valuable factor, which contributed towards their acceptance of Islam. They were children of nature, brought up in simple, natural surroundings. Despite their seeming ignorance and stubbornness, they reflected the qualities of their environment. Thirty million square kilometers of desert, the hot, bare, hard country in which they lived, was the ideal breeding ground for the most lofty human values. The average Arab had just one source of income—his camel. But, if he had guests, he would sacrifice this invaluable beast in order to provide them with food. If a victim of oppression took refuge with an Arab in his tent, he knew he had a friend who would give his own life in defense of the wronged. Even plunderers did their looting in a chivalrous manner. If they wanted to steal clothes and jewelry from a tribe’s women folk, they would not snatch off the women’s bodies with their own hands: instead, they would tell the women to hand over their valuables, which they themselves would look in the opposite direction.

It would be misleading to think of the desert Arabs as simpletons. They were a highly alter people, of penetrating intelligence.

Seven Muslim converts came to the Prophet from a certain tribe. They told him that they had learnt five things during the time of ignorance that preceded Islam. They would adhere to these principles, they said, unless the Prophet gave them other instructions. The Prophet then asked them what these principles that they had inherited from the time of ignorance were. “Thankfulness in times of affluence,” they answered, “and patience in times of difficulty. Steadfastness on the field of battle and resignation to fate. We learnt not to rejoice over anther’s setbacks, even if it was one’s own enemy that was afflicted.” “These people are intellectuals, men of letters,” the Prophet said when he heard this. “They are cast in the mould of prophets. How wonderful their words.” (Kanz al-Ummal, vol. I, p. 69)

Dhamad, a practicing exorcist belonging to the tribe of Banu Azdashanawa once came to Mecca. People there told him about the Prophet. “He is possessed by an evil spirit,” they said. Dhamad went to see the Prophet, thinking that he might be able to cure him. But when he heard the Prophet’s words, his attitude changed. “I have heard soothsayers and conjurors,” he said. “I have seen the works of poets. But I have never come across anything of this nature. Give me your hand,” he said to the Prophet. “Let me swear allegiance to you.” As was his custom, the Prophet did not give a long talk on this occasion. Actually this was all he said:

“Praise be to God. We praise Him and seek help from Him. One whom God guides, no one can send astray, and one whom God sends astray, no one can guide. I bear witness that there is none worthy of being served save God. He has no equal.” (Muslim)

In these few words Dhamad found a wealth of meaning. “Say that again,” he requested the Prophet. “Your words are as deep as the ocean.” (Al-Bidayah wa al-Nihayah, vol. III, p. 36)

For an Arab there was no question of any discrepancy between words and deeds. He himself was true to his word, and he expected others to be the same. As soon as he comprehended the truth of a matter, he accepted it. According to the Prophet’s biographer, Ibn Ishaq, the Banu Sa‘ad tribe sent Dhaman ibn Tha‘alaba to the Prophet on their behalf. He arrived in Medina, set his camel down near the gate of the mosque and tied it up. Then he went inside. The Prophet was sitting there with his companions. Dhamam was a brave and intelligent man. He stood in front of the gathering and asked: “Who among you is the son of Abdul Muttalib?” “I am,” the Prophet replied. “Muhammad,” Dhamam said, “I am going to ask you a few questions, and am going to be quite severe in my questioning. I hope you won’t mind.” “Not at all,” the Prophet replied. “You can ask what you like.” “Will you swear to me by the name of your God and the God of those before you, and the God of those who will come after you that God has sent you as His prophet?” “By God, yes,” the Prophet replied. “Will you swear to me,” Dhamam continued, “by the name of your God, and the God of those before you, and the God of those who will come after you, that God has told you to exhort us to worship Him alone and ascribe no partners to Him; that He has rd, but a sequential phase in the divine scheme of things: ‘We commanded you to tell us to forsake idol-worship, and all the things that our forefathers used to worship?” “By God, yes,” the Prophet replied. “I ask you to swear to me,” Dhamam said once again, “by the name of your God and the God of those before you, and the God of those who will come after you that has God commanded that we should pray five times a day.” Dhamam then asked about Zakat (The Poor-due), Fasting, Hajj (Pilgrimage), and all the other injunctions of Islam, framing each question in the same manner. When he had finished his questioning, and the Prophet had given him the same simple answer to every question, Dhamam spoke these words:

“I bear witness that there is none worthy of being served save God, and Muhammad is the Prophet of God. I shall discharge these obligations, and I shall avoid the things you have prohibited. I shall do no more and no less.” (Al-Bidayah wa al-Nihayah, vol. V)

He mounted his camel and rode away. When he reached his people, he told them what had happened. Before a single day had passed, all the men and women who had been awaiting his homecoming had accepted Islam.

There was not a trace of hypocrisy in these people. They knew only acceptance or denial—nothing in between. When they made a promise, the fulfilled it, come what way. No threat of loss of life or property could prevent them from converting their words into actions. Such was the nature of the Arab temperament. Historians have described the speeches of both the Aus and Khazraj—the two tribes of Medina—on the occasion of the Second Oath of Allegiance as having the entire luster which distinguished their race. Abbas ibn ‘Ubaida had this to say:

“Peale of Khazraj, do you know what you are committing yourselves to, swearing allegiance to this man? You are committing yourselves to war with men of all races. Think about this. If, when you incur loss of life and property, you are going to send him back to his people, then it is better that you do so now. If you do so later on, it will mean humiliation for you in both this world and the next. But if you think you will be able to keep your promises, however much loss you incur, and however many of your leaders are killed, then take him with you to Medina. This will be better for you in both this world and the next.”

Everyone said in unison that the would take the Prophet with them, no matter what loss of life and property they incurred. “What will we have in return if we keep our word?” they asked the Prophet. “Paradise,” he replied. “Hold out-your hand to us,” they cried out. He extended his hand and accepted their allegiance.

These were not mere words on the part of the Ansaar; they were words borne out by actions. Even when the Muslims became dominant, they did not demand any political compensation for the sacrifices they had made. They were quite willing to let the Caliphate remain in the hands of the Meccans. They did not seek reward in this world, but were content to leave this world to others and, to look forward to their reward in the next world from God.

The All-Pervasiveness of the Prophet’s Message

The Prophet’s biographer, Ibn Ishaq, tells how the Quraysh nobility once gathered at the house of Abu Talib, the Prophet’s uncle. Among those present were ‘Utbah Ibn Rabiyah, Shaiba ibn Rabiah, Abu Jahl ibn Hisham, Umayya ibn Khalf and Abu Sufyan ibn Harb, all outstanding leaders of the Quraysh. Through Abu Talib, they asked the Prophet what it was he wanted of them. “Just one thing,” the Prophet replied. “If you accept it, you will become lords over the Arabs. Even the people of Asia will capitulate to you.” (Al-Bidayah wa al-Nihayah, vol. II, p. 123)

Monotheism is more than just a doctrine. It is the secret of all forms of human success. To believe in one God is to give true expression to human nature. That is why this faith lodges itself in the depths of the human psyche. It even finds a place in the hearts of one’s enemies. Khalid ibn Walid became a Muslim just before the conquest of Mecca, but he had been conscious for quite some time before that of the truth of the message of Islam. Later on, he told of his early conviction that Muhammad, not the Quraysh, was in the right, and that he should join forces with the Prophet of Islam. “I participated in every battle against Muhammad,” he said. “But there was not one battle from which I did not go away with the feeling that I was fighting on the wrong side.” (Al-Bidayah wa al-Nihayah, Vol. IV)

Many people are reported to have had inclinations towards Islam long before they accepted the faith. Some even had dreams about Islam. One such person was Khalid ibn Sa‘id Ibn-ul Aas. He saw himself in a dream standing on the edge of an enormous pit of fire. Someone was trying to push him in. The Prophet Muhammad came and rescued him from the pit of doom.

Da’wah activity appears to have no relation with economics. Yet indirectly it is a great economic activity as well. When a person becomes a Muslim, all his resources are automatically put at the disposal of the Islamic cause. The first person to provide the Islamic movement with financial assistance was Khadija, the Prophet’s wife. Then Abu Bakr, who had accumulated 40,000 dirhams from his trading, put all his capital into the service of Islam. When he and the Prophet emigrated from Mecca to Medina, he took 6000 dirhams with him—enough to finance the entire expenses of the journey, Uthman also donated 10,000 dinars towards the expedition of Tabuk in 9 a.h. On one occasion alone, Abdul Rahman ibn Auf gave 500 horses, to be used in the service of the Islamic cause. So it was with others who accepted Islam. Just as they themselves entered the Islamic fold, so did their properties become part of the Islamic treasury.

Belief in on God is the only creed, which does not allow for any social distinction or racial prejudice. For this reason the masses flock to join any movement which rises on the basis of this creed. They realize that under the banner of monotheism all men become equal in the real sense. As humble servants of one great God, they all become true human beings with a right to human dignity. By finding their true place in the world, they achieve the greatest position that man can aspire to. When Mughirah ibn Shu’bah entered the court of the Iranian warrior, Rustam, he made a speech to the courtiers gathered there. As Ibn Jarir explains, his words had a devastating effect on all who heard them:

“The lower classes said: ‘By God, this Arabian has spoken the truth.’ As for the upper classes: they said, ‘By God, he has attacked us with words, which our slaves will find irresistible. God damn our predecessors. How stupid they were to think lightly of this community.’” (Tarikh al-Tabari, vol. III, p. 36)

When, in the thirteenth year, his mission, the Prophet arrived in Medina with Abu Bakr, about 500 people came to meet him. They greeted the newcomers with these words:

“Welcome! You are both safe with us. We accept you as our leaders.” (Al-Bidayah wa al-Nihayah, vol. III)

It was the Prophet’s preaching alone which had made him leader of the people of Medina. The first inhabitant of Medina to whom the Prophet preached Islam was probably Sowayd ibn Samit al-Khazraji. When the Prophet had given him an outline of the teachings of Islam, Sowayd said: “It seems that you message is the same as mine.” “What’s your message?” the Prophet asked. “The wisdom of Luqman,” Sowayd replied. When the Prophet asked him to explain the wisdom of Luqman, Sowayd recited a few poems. “I have the Qur’an,” the Prophet said, “which is far superior to this.” He then recited a few verses of the Qur’an, and Sowayd immediately accepted Islam. He went back to Medina and preached the message of Islam to his own tribe, but they killed him. (Tarikh al-Tabari, p. 234)

After this, a chieftain of Medina, Abul Haisam Anas ibn Rafe’, came to Mecca. With him was a group of youths of the Banu Abdul Ashhal tribe. They had come to Mecca to make an alliance with the Quraysh on behalf of the Khazraj, one of the main tribes of Medina who were embroiled in a conflict with the other main tribe, the Aus. In hearing that they were in Mecca, the Prophet went to see them and said: “Shall I tell you about something even better than what you have come for?” He then went on to explain to them the meaning of belief in One God. There was a youth among them called Ayas ibn Mu‘az, who told his people that what the Prophet had told them was much better than what they had come for. The delegation, however, did not agree. “Leave us alone,” they said, “we are here on other business.” They returned to Medina. Soon afterwards the vicious and devastating battle of Bu‘ath was waged between the Aus and Khazraj.

According to Khubaib ibn Abdul Rahman, two people from Medina, Sa‘ad ibn Zarara and Zakwan Ibn Qais, came to Mecca and stayed with ‘Utba ibn Rabi‘ya. When they heard about the Prophet, they went to see him. The Prophet called on them both to accept Islam and recited to them a passage of the Qur’an. They accepted the Prophet’s invitation, and became Muslim. Rather than return to the house of their host, ‘Utba, they went straight back to Medina after seeing the Prophet. They were the first to communicate the message of Islam to the Medina. This was in the tenth year of the Prophet’s mission, three years before the emigration to Medina.

In the following year, six people from the Khazraj tribe came to Mecca for Hajj. They became Muslim, swore allegiance to the Prophet, and then returned to Medina to propagate Islam there. Then, in the twelfth year of the Prophet’s mission, twelve people came to swear allegiance to the Prophet. The oath that they took, at Aqba near Mecca, is famous in Islamic history as the First Oath of Aqba. There followed another pact, in the same place, the next year, in which 75 people participated.

Contrary to what happened in Mecca, the most eminent people in the city of Medina accepted Islam at the very outset. According to tribal custom, people in those days used to follow the religion of their leaders. Islam, then, spread quickly in Medina. Soon there was not a single home into which Islam had not entered. It was only natural that, as the Muslims achieved a majority in Medina, they should become the dominant force in the city’s affairs. And so it was that, as Tabari has reported, “the Muslims were the most influential people in the city.”

Factors working in favor of Da’wah

There are always some who resist the corruption of the world they live in, and remain attached to their own true, primordial, natures. This is true of every day and age, but it was especially true of the Arabs when the Prophet commenced his mission. Besides the simple way of life to which they were accustomed, there was the legacy of the religion of Abraham, which made many inclined to seek out the truth, and turn away from idol-worship. Such people were commonly known as Hanif, or upright. Qus ibn Saida and Waraqa ibn Naufal were among these “Hunafa”. So was Jandub ibn ‘Amr ad-Dausi. During the period of ignorance that preceded Islam, he was known to have said:

“I know that there must be a Creator of all this creation, but I do not know who He is.”

When he heard about the Prophet, he came with 75 of his fellow tribesmen and accepted Islam. Abu Dharr Ghefari was another such person. As soon as he heard about the Prophet, he sent his brother to Mecca to find out more about him. One sentence of the report that Abu Dharr’s brother later submitted ran as follows:

“I saw a man whom people call irreligious. I have never seen anyone who more resembles you.” (Muslim)

People such as these had no trouble in understanding the truth of the Prophet’s message.

The preacher of God’s word is like a planter who goes out to sow seeds. If sometimes his seeds fall on barren ground, there are other times when they fall in places, which produce a good yield, without the planter even knowing it.

Certain people took a considerable time to accept Islam. This does not mean that the truth of Islam finally dawned on them all of a sudden. The Prophet lived a life of the highest moral caliber. Moreover, he spent his whole time preaching the word of God. Even the opposition to the Prophet proved to be a factor in his favor: it meant that his personality and his message were topics of conversation. All these things had contributed to planting the seed of Islam in the minds of many Arabs.

Adherence to tribal tradition, and ancestor worship were still extant, which sometimes made it appear that there was stiff opposition to Islam, but, in fact, in people’s hearts the seed of Islam was silently growing. It is generally thought that Umar’s acceptance of Islam, for instance, came all of a sudden, under the influence of a certain event. It would be more accurate, however, to say that it was this event, which put the final seal on his faith, which had been developing for some time within his soul.

Well before Umar accepted Islam, when he appeared to be in the forefront of the opposition to the Prophet’s mission, some Muslims immigrated to Abyssinia, Umm Abdullah bint Abu Hathma was one of them. She tells her story in these words:

“We were setting off for Abyssinia, My husband, ‘Amir, had gone to collect some of his belongings. All of a sudden ‘Umar ibn Khattab, a man who had subject us to untold suffering and torment, came and stood next to me. He had not up to that point accepted Islam. ‘Umm Abdullah,’ he said to me, ‘are you going away somewhere?’ ‘We are,’ I replied, ‘for you people inflict such suffering upon us, and torment us so, that we must go and seek a place for ourselves in God’s land. We will keep going until God releases us from our affliction.’ ‘May God go with you,’ Umar said, and tear were running down his face as he was talking. I had never seen him act like this before. Then he went on his way, and he was certainly very sad to see us leave Mecca.” (Al-Bidayah wa al-Nihayah, Vol. III, p. 79)

In every day and age some ideas take root in the popular psyche. Unless these ideas banished, no new message, however rational it may be, can become acceptable. The opposition, which the Arabs first presented to the message of Islam, was not just the result of stubbornness or expediency on their part. Rather, it was genuinely difficult for them to understand how any religion, which differed from that of the patrons of the Holy Kabah, could be the true religion. Arab tribes living in the vicinity of Jewish areas were generally free of such restrictive creeds. They had often heard from the Jews that it was written in their scriptures that a prophet would come among the Arabs. As the historian Tabarani explains, that was why it was easier for the people of Medina to see the truth of Islam:

“When the Ansar1 heard the teachings of the Prophet, they remained silent. Their hearts were satisfied that what he preached was true. They had heard from the people of the Book2 what the Final Prophet would be like. They recognized the truth of his message. They confirmed his teachings, and believed in him.”

1. The Ansaar were the people from Medina who helped the Prophet and his companions and their emigration.

2. The Jews and Christians.

When the Prophet went to the fair of ‘Ukaz and, entering the tent of the Banu Kanda, explained his teachings, this is what one youth had to say in reply:

“My people, let us hurry and be the first to follow this man, for, by God, the People of the Book used to tell us that a prophet would arise from the Sacred Territory, and that his time has drawn nigh.”

The Aus and Khazraj had become intellectually prepared, then, for the coming of an Arab Prophet. When he came, it was comparatively easy for them to accept him. But as far as the people of Mecca were concerned, and most of their compatriots along with them, the truth could only be seen in terms of two controlled the Kabah, the House of God in Mecca. In ancient Arab tradition, the Kabah was thought of as a King’s crown. In fact, its symbolism was of a higher order even than that of a crown, for the latter brings with it only political power, whereas one who held sway over the Kabah was heir to a wealth of spiritual tradition as well. The following conversation between Dhu’l Jaushan Al-Dhubbai and the Prophet shows, the simplicity of the Arabs’ thinking:

“‘Why don’t you accept Islam,’ the Prophet said to Dhu’l Jaushan, ‘so that you may be counted among the first to have done so?’ Dhu’l Jaushan said that he would not. The Prophet asked why. ‘I have heard that your people are after your blood,’ Dhu’l Jaushan said. ‘Have you not heard about their defeat at Badr?’ asked the Prophet. Dhu’l Jaushan said that he had. ‘We are only showing you the path of guidance,’ said the Prophet. Dhu’l Jaushan said that he would not accept Islam, until the Prophet had conquered Mecca, and won control of the Kabah. ‘If you live, you will see this happen,’ said the Prophet. Dhu’l Jaushan says that later he was with his family in Ghaur when a rider came up. Dhu’l Jaushan asked him what was afoot. ‘Muhammad has conquered Mecca and taken control of the Sacred Territory,’ he said. ‘Woe betide me,’ said Dhu’l Jaushan. ‘If only I had accepted Islam on that day: if I had asked Muhammad for an emerald he would have given it to me.” (Tabarani)

Reaction to the message of Islam

When the Prophet of Islam commenced his preaching mission, he met with exactly the reaction one would expect from a society hearing a new message. People were at a loss to grasp the meaning of his teachings. Once the Quraysh nobility sent ‘Utba ibn Rabi‘ya as their representative to the Prophet. He embarked on a long denunciation of the Prophet and his teachings. When he had had his say, the Prophet asked him: “Have you finished?” ‘Utba said that he had. ‘In the Name of God, the Beneficent, the Merciful,’ the Prophet began, and then went on to recite the first thirteen verses of Surah forty-one of the Qur’an entitled ‘Ha Mim As-Sajdah.’ ‘Don’t you have anything else to say?’ ‘Utba asked indignantly. The Prophet said that he did not. When he returned to the Quraysh, they asked him what had happened, ‘I said whatever you would have wanted me to say,’ replied ‘Utba. They asked whether Muhammad had given any answer. ‘Utba said that he had, but that the proofs he offered were incomprehensible. All that he had gathered was that he was warning them of a thunderbolt like that, which had overtaken Thamud and Aad. ‘What has become of you?’ the Quraysh asked. ‘How is it that a person speaks to you in Arabic, and you do not understand what he says?’ ‘Really, I didn’t understand anything,’ ‘Utba insisted. ‘All I gathered was that he mentioned a thunderbolt.’ (Baihaqi)

Some people were only familiar with religion in a particular, conventional form. To them, the message of Islam just appeared to be an indictment of their elders. Damad once came to Mecca to perform ‘Umra (the lesser pilgrimage). He had occasion to sit in a gathering along with Abu Jahal, ‘Utba Ibn Rabi‘ya and Umayya ibn Khalf, where the following exchanges took place: ‘He (Muhammad) has caused a split in our community,’ Abu Jahal declared. ‘He thinks we are all fools, and considers our ancestors woefully astray. He insults our idols.’ ‘He is insane, without doubt,’ Umayya added. (Al-Asaba, vol. II, p. 210)

When ‘Amr ibn Murra al-Junani preached Islam among his own tribe, the Juhaina, one of them spoke up: ‘May God make you taste the bitterness of life, ‘Amr. Do you want us to forsake our idols, disunite our people, and contradict the religion of our righteous ancestors? The religion that this Qurayshi from Tahama preaches has no affection, no graciousness, to it.’ (Al-Bidayah wa an-Nihaya, vol. II) He then went on to recite three verses, the last of which went like this:

‘He seeks to prove that our forefathers were fools. One who acts thus can never prosper.’

Some people were prevented by jealousy from accepting the message of Islam. The Prophet made no secret of the fact that he was sent by God; he proclaimed the fact to all and sundry. But people always find it very difficult to accept the fact that someone else has been given the knowledge of reality that they themselves have been denied. Baihaqi has related, on the authority of Mughirah ibn Shu‘bah, now Abu Jahal once took the Prophet aside and said to him, ‘By God, I know full well that what you say is true, but one thing stops me from believing. The Bani Qussay says that they are the gatekeepers of the Kabah, and I agree with them. They say that it is their job to bear water for pilgrims, and again I agree. They claim a place in the Darun Nadwa, and I agree that they have every right to it. They say that it is their responsibility to carry the standard in battle, and again I agree. They claim a place in the Darun Nadwa, and I agree that they have every right to it. They say that it is their responsibility to carry the standard in battle, and again I agree. Now they say that there is a prophet among them. This I cannot accept.” (Al-Bidayah wa al-Nihayah, vol. III).

For some people it was the threat of financial loss, which prevented them from accepting the message of Islam. The House of God at Mecca had been turned into a house of idol worship before the coming of the Prophet. People of every religion had placed their idols there. There were even statues of Jesus and Mary within the walls of the Kabah, which had thus become a place of pilgrimage for people of all denominations. This was why four months had been made sacred—so that people would be free to visit the Kabah during that time, without fear of being harmed or attacked on the way. During the four months that people used to flock to Mecca, Meccan traders did exceptionally good business. Were the idols to be removed from the Kabah, people would stop visiting the city, and its inhabitants would suffer immense losses. So there were many people with a vested interest in the continuance of polytheistic practices. They feared that if monotheism were to spread in the land, Mecca would suffer drastically; the area would be reduced to the uncultivable valley that it basically was.

Moreover, as patrons of the Kabah, the Quraysh had come to assume a position of dominance over tribes far and wide. Their caravans used to travel east and west, far beyond the boundaries of the peninsula. In accordance with long-standing pacts, they had been doing business with tribes as far as Persia, Abyssinia and the Byzantine Empire. The Quraysh now thought that their accepting Muhammad as a prophet could only result in neighboring tribes—in fact all the polytheists of Arabia—breaking off the commercial agreements they had made with them. That would spell economic ruin for the people of Mecca; it would also be the end of their hegemony over the Arabs. Hence the verse in the Surah of he Qur’an entitled, “Al-Wadi‘ah” (‘The Event’): ‘And you have made it your livelihood that you should declare it false’ (56:82). The allusion is to the Quraysh’s notion that, by denying the Prophet Muhammad, and the monotheistic religion he taught, they thought they were saving themselves from financial ruin.

Once the Prophet started to preach his message, his person became the subject of general curiosity. According to the historian Abu Ya‘ala, people who saw him used to ask one another: ‘Is this the man?’ He might be traveling among a large number of people in a caravan, but he would be singled out for mention. Anyone who came to Mecca would, among other things, take back news of the Prophet. ‘Muhammad, the son of Abdullah, has laid claim to Prophethood and the son of Abu Qahafa has become his follower,’ they would say. The Quraysh used to call the Prophet Muzammam, meaning blameworthy, instead of Muhammad, meaning praiseworthy, and accused him of insulting their ancestors. Once, as the Prophet’s biographer Ibn Hisham has related, when the Prophet noticed the litter which his fellow Quraysh had put in the street on which he was passing, he said in dismay: ‘What bad neighbors the Banu Abd Manaf are.’ (Tahzeeb Seerat Ibn Hisham, p. 86)

While the Prophet’s uncle, Abu Talib, was alive, his enemies were unable to take any action against him, for, according to tribal custom; aggression against the Prophet would have amounted to aggression against his whole tribe—the Banu Hashim. Before the accepted Islam, Umar Ibn Khattab once set off which the intention of killing Muhammad, on whom be peace. It was only sufficient for someone to say to him, ‘How are you going to live with the Banu Hashim if you kill Muhammad?’ for Umar to change his mind. The same question faced anyone, in fact, who sought to harm the Prophet. Persecution in Mecca was mostly directed against slaves who had become Muslim, —people who had no tribe to protect them. According to the Prophet’s close companion, Abdullah ibn Mas‘ud, in the early days in Mecca only seven people publicly declared themselves to be Muslim: the Prophet himself, Abu Bakr, Ammar, Sa'id, Suhaib, Bilal and Miqdad. ‘As for the Prophet, God protected him through his uncle. As for Abu Bakr, his tribe looked after him. The rest would be seized by the idolaters who would put coats of armor on them, and lay them out in the boiling sun.’ (Ahmad)

When the chief of the Banu Hashim, the Prophet’s uncle, Abu Talib, died, an uncouth member of the Quraysh threw dirt at the Prophet and it stuck to him. When the latter reached home, one of his daughters brushed the dirt off him. ‘The Quraysh did nothing nasty to me like this before,’ the Prophet commented. It was only after the death of Abu Talib that they committed mean aggressive acts of this nature. As the Prophet’s companion, Abu Hurayra, has pointed out, “the Quraysh used to treat the Prophet very harshly after the death of his uncle. ‘Uncle, how quickly I have felt your loss’ the Prophet once lamented.” The Quraysh even started planning to do away with the Prophet. It was during this period that Abu Jahal threw the intestines of an animal on to the Prophet’s head, and ‘Uqba ibn Muait tied a sheet around his neck and pulled it tight in what fortunately proved an abortive attempt to strangulate him. Now that Abu Talib was dead, it seemed as if there was nothing to stop vicious attacks on the Prophet’s person. The only thing that held people back was that nothing of this nature had ever happened before in Arabia; for a member of the Banu Hashim to be attacked and killed by his own fellow Quraysh would have been an action without precedent. Moreover, there were still people among the idolaters whose consciences pricked them, who in their heart of hearts supported the Prophet. The first time that Abu Jahal made a murderous attack upon the Prophet, Abu’l Buhtari heard about it. He took a whip and went to the Kabah, where Abu Jahal was sitting triumphantly with his associates. Abu’l Buhtari first made sure that Abu Jahal had really attacked the Prophet in this way, and, when it turned out that he had, he took his whip and struck Abu Jahal so hard on the head that the latter roared with pain.

One can see from the history of various religions how, even a creed, polytheism has always been super-sensitive to criticism against itself. But in ancient times polytheism was more than just a creed; it provided the very foundation of the structure of social orders. There were political reasons too, then, for the people’s fanatical attachment to polytheism. This was the situation in Mecca, and it was for this reason that the Prophet’s time there was such a supreme test of patience. Only a handful of people believed in him during the first three years of his mission. The town of Mecca was as devoid of supporters who would help the Prophet as it was of shade-giving trees. Only four people managed to remain close to him—Ali, Zayd, Abu Bakr and Khadija—five if one includes the first person that was born a Muslim, daughter of Abu Bakr.

So the situation remained for three full years. When the Prophet left his house, he was greeted with derisive jeers in the street, as if he were a madman. One day—at the instigation of Abu Jahal—a group of people started abusing the Prophet. A passer-by was unable to put up with the sight of a person from a noble Quraysh family being treated in this manner. He went straight to the Prophet’s uncle, Hamza. ‘Have you lost all sense of honor?’ he said. ‘You are sitting back while people are disgracing your nephew.’ This was enough to ignite Hamza’s sense of Arab pride. He had an iron bow, which he took with him and went to see Abu Jahal. Striking the Prophet’s tormentor, he said: ‘I have adopted Muhammad’s religion as my own. If you have it in you, do something about it.’ (Tabarani)

Hamza was famed as a fighter all over Arabia. After he took this action, people gained new courage and the number of Muslims went up to thirty. At this time there were two highly influential people in Mecca—Umar ibn Khattab and Abu Jahal ibn Hisham. The Prophet offered a prayer to God: ‘Lord, strengthen Islam by means of Umar ibn Khattab or Abu Jahal ibn Hisham.’ this prayer was accepted in the former’s case. In the sixth year of the Prophet’s mission, Umar ibn Khattab accepted Islam. Along with him, several other people converted, and the number of Muslims increased to forty. During this period the Muslims had a hideout in Dar Arqam. According to the historian, Ibn Kathir, thirty-nine people used to gather there. But such a small number could not combat the might of the conventional system, which in numbers and resources was far stronger. It was not long before oppression of the Muslims started again. The Prophet was subjected to every form persecution, but all attempts to kill him failed. The tribal system was still protective to the Prophet. No one could dare to take his life, for to do so would have been to declare war on the whole of the Prophet’s tribe. He was not the only prophet to be defended in this way. The Prophet Su‘ayb’s people also refrained from killing him for the same reason, despite their desire to do so:

“They said: ‘O Shu‘ayb, we do not understand much of what you say to us. And we see you weak among us. But for your tribe, we would have stoned you. You are not dear to us.’” (Qur’an, 11:91)

The Quraysh once presented a demand to the chief of the Banu Hashim, the Prophet’s uncle, Abu Talib, that he should expel his nephew from the tribe. Only then would they be able to slay the Prophet. Abu Talib’s honor prevented him from taking this step. When Abu Talib, at the Quraysh’s behest, asked his nephew to stop criticizing their gods, the Prophet became concerned that his uncle was going to hand him over to the Quraysh. But Abu Talib immediately put his nephew’s mind at rest. ‘By God, I will never hand you over to anyone,’ he told him. (Tahzeeb Seerat Ibn Hisham, p. 60)

When all else failed, the Quraysh decided, in the seventh year of the Prophet’s mission, to ostracize the Banu Hashim. Abut Talib took his nephew, and the whole of his family, out of Mecca, and they took up their abode in a ravine known as Subh‘ab Abu Talib. Except for a few wild trees, there was nothing in this mountain pass. For three years Abu Talib’s family lived on the leaves and roots of these trees. Their only respite was during the four sacred months, when the Banu Hashim used to come to Mecca. They would take back animals of sacrifice and live for a few months on the dried meat that they prepared.

After three years, in the tenth year of the Prophet’s mission, the pact that the Quraysh had made among themselves to ostracize him came to an end. The Banu Hashim were now able to return to Mecca. But the strain of the time in exile had been too much for Abu Talib, and he died in the same year (620 a.d.). Abdul Uzza, otherwise known as Abu Lahab, became chief of the Banu Hashim. He was an implacable opponent of the Prophet, and took the decision that Abu Talib had held back from: he expelled the Prophet from his tribe