The Preaching of Islam: A History of the Propagation of the Muslim Faith

by Sir Thomas Walker Arnold

The Quraysh viewed the progress of the new religion with increasing dissatisfaction and hatred. They adopted all possible means, threats and promises, insults and offers of worldly honour and aggrandisement to induce Muḥammad to abandon the part he had taken up. The violent abuse with which he was assailed is said to have been the indirect cause of drawing to his side one important convert in the person of his uncle, Ḥamzah, whose chivalrous soul was so stung to sudden sympathy by a tale of insult inflicted on and patiently borne by his nephew, that he changed at once from a bitter enemy into a staunch adherent. His was not the only instance of sympathy for the sufferings of the Muslims being aroused at the sight of the persecutions they had to endure, and many, no doubt, secretly favoured the new religion who did not declare themselves until the day of its triumph.

The hostility of the Quraysh to the new faith increased in bitterness as they watched the increase in the numbers of its adherents. They realised that the triumph of the new teaching meant the destruction of the national religion and the national worship, and a loss of wealth and power to the guardians of the sacred Kaʻbah. Muḥammad himself was safe under the protection of Abū Ṭālib and the Banū Hāshim, who, though they had no sympathy for the doctrines their kinsman taught, yet with the strong clan-feeling peculiar to the Arabs, secured him from any attempt upon his life, though he was still exposed to continual insult and annoyance. But the poor who had no protector, and the slaves, had to endure the cruelest persecution, and were imprisoned and tortured in order to induce them to recant. It was at this time that Abū Bakr purchased the freedom of Bilāl,[3] an African slave, who was called by [[15]]Muḥammad “the first-fruits of Abyssinia.” He had been cruelly tortured by being exposed, day after day, to the scorching rays of the sun, stretched out on his back, with an enormous stone on his stomach; here he was told he would have to stay until either he died or renounced Muḥammad and worshipped idols, to which he would reply only, “There is but one God, there is but one God.” Two persons died under the tortures they had to undergo. The constancy of a few gave way under the trial, but persecution served only to re-kindle the zeal of others. ʻAbd Allāh b. Masʻūd made bold to recite a passage of the Qurʼān within the precincts of the Kaʻbah itself,—an act of daring that none of the followers of Muḥammad had ventured upon before. The assembled Quraysh attacked him and smote him on the face, but it was some time before they compelled him to desist. He returned to his companions, prepared to bear witness to his faith in a similar manner on the next day, but they dissuaded him, saying, “This is enough for thee, since thou hast made them listen to what they hated to hear.”

The virulence of the opposition of the Quraysh is probably the reason why in the fourth year of his mission Muḥammad took up his residence in the house of al-Arqam, one of the early converts. It was in a central situation, much frequented by pilgrims and strangers, and here peaceably and without interruption he was able to preach the doctrines of Islam to all enquirers that came to him. Muḥammad’s stay in this house marks an important epoch in the propagation of Islam in Mecca, and many Muslims dated their conversion from the days when the Prophet preached in the house of al-Arqam.

As Muḥammad was unable to relieve his persecuted followers, he advised them to take refuge in Abyssinia, and in the fifth year of his mission (A.D. 615), eleven men and four women crossed over to Abyssinia, where they received a kind welcome from the Christian king of the country. Among them was a certain Muṣʻab b. ʻUmayr whose history is interesting as of one who had to endure that most bitter trial of the new convert—the hatred of those he loves and who once loved him. He had been led to [[16]]embrace Islam through the teaching he had listened to in the house of al-Arqam, but he was afraid to let the fact of his conversion become known, because his tribe and his mother, who bore an especial love to him, were bitterly opposed to the new religion; and indeed, when they discovered the fact, seized and imprisoned him. But he succeeded in effecting his escape to Abyssinia.

The hatred of the Quraysh is said to have pursued the fugitives even to Abyssinia, and an embassy was sent to demand their extradition from the king of that country. But when he heard their story from the Muslims, he refused to withdraw from them his protection. In answer to his enquiries as to their religion, they said: “O King, we were plunged in the darkness of ignorance, worshipping idols, and eating carrion; we practised abominations, severed the ties of kinship and maltreated our neighbours; the strong among us devoured the weak; and so we remained until God sent us an apostle, from among ourselves, whose lineage we knew as well as his truth, his trustworthiness and the purity of his life. He called upon us to worship the One God and abandon the stones and idols that our fathers had worshipped in His stead. He bade us be truthful in speech, faithful to our promises, compassionate and kind to our parents and neighbours, and to desist from crime and bloodshed. He forbade to do evil, to lie, to rob the orphan or defame women. He enjoined on us the worship of God alone, with prayer, almsgiving and fasting. And we believed in him and followed the teachings that he brought us from God. But our countrymen rose up against us and persecuted us to make us renounce our faith, and return to the worship of idols and the abominations of our former life. So when they cruelly entreated us, reducing us to bitter straits and came between us and the practice of our religion, we took refuge in your country; putting our trust in your justice, we hope that you will deliver us from the oppression of our enemies.” Their prayer was heard and the embassy of the Quraysh returned discomfited.[4] Meanwhile, in Mecca, a fresh attempt [[17]]was made to induce the Prophet to abandon his work of preaching by promises of wealth and honour, but in vain.

While the result of the embassy to Abyssinia was being looked for in Mecca with the greatest expectancy, there occurred the conversion of a man, who before had been one of the most bitter enemies of Muḥammad, and had opposed him with the utmost persistence and fanaticism—a man whom the Muslims had every reason then to look on as their most terrible and virulent enemy, though afterwards he shines as one of the noblest figures in the early history of Islam, viz. ʻUmar b. al-K͟haṭṭāb. One day, in a fit of rage against the Prophet, he set out, sword in hand, to slay him. On the way, one of his relatives met him and asked him where he was going. “I am looking for Muḥammad,” he answered, “to kill the renegade who has brought discord among the Quraysh, called them fools, reviled their religion and defamed their gods.” “Why dost thou not rather punish those of thy own family, and set them right?” “And who are these of my own family?” answered ʻUmar. “Thy brother-in-law Saʻīd and thy sister Fāṭimah, who have become Muslims and followers of Muḥammad.” ʻUmar at once rushed off to the house of his sister, and found her with her husband and K͟habbāb, another of the followers of Muḥammad, who was teaching them to recite a chapter of the Qurʼān. ʻUmar burst into the room: “What was that sound I heard?” “It was nothing,” they replied. “Nay, but I heard you, and I have learned that you have become followers of Muḥammad.” Whereupon he rushed upon Saʻīd and struck him. Fāṭimah threw herself between them, to protect her husband, crying, “Yes, we are Muslims; we believe in God and His Prophet: slay us if you will.” In the struggle his sister was wounded, and when ʻUmar saw the blood on her face, he was softened and asked to see the paper they had been reading: after some hesitation she handed it to him. It contained the 20th Sūrah of the Qurʼān. When ʻUmar read it, he exclaimed, “How beautiful, how sublime it is!” As he read on, conviction suddenly overpowered him and he cried, “Lead me to Muḥammad that I may tell him of my conversion.”[5] [[18]]

The conversion of ʻUmar is a turning-point in the history of Islam: the Muslims were now able to take up a bolder attitude. Muḥammad left the house of al-Arqam and the believers publicly performed their devotions together round the Kaʻbah. The situation might thus be expected to give the aristocracy of Mecca just cause for apprehension. For they had no longer to deal with a band of oppressed and despised outcasts, struggling for a weak and miserable existence. It was rather a powerful faction, adding daily to its strength by the accession of influential citizens and endangering the stability of the existing government by an alliance with a powerful foreign prince.

The Quraysh resolved accordingly to make a determined effort to check the further growth of the new movement in their city. They put the Banū Hāshim, who through ties of kindred protected the Prophet, under a ban, in accordance with which the Quraysh agreed that they would not marry their women, nor give their own in marriage to them; they would sell nothing to them, nor buy aught from them—that dealings with them of every kind should cease. For three years the Banū Hāshim are said to have been confined to one quarter of the city, except during the sacred months, in which all war ceased throughout Arabia and a truce was made in order that pilgrims might visit the sacred Kaʻbah, the centre of the national religion.

Muḥammad used to take advantage of such times of pilgrimage to preach to the various tribes that flocked to Mecca and the adjacent fairs. But with no success, for his uncle Abū Lahab used to dog his footsteps, crying with a loud voice, “He is an impostor who wants to draw you away from the faith of your fathers to the false doctrines that he brings, wherefore separate yourselves from him and hear him not.” They would taunt him with the words: “Thine own people and kindred should know thee best: wherefore do they not believe and follow thee?” But at length the privations endured by Muḥammad and his kinsmen enlisted the sympathy of a numerous section of the Quraysh and the ban was withdrawn.

In the same year the loss of K͟hadījah, the faithful wife who for twenty-five years had been his counsellor and [[19]]support, plunged Muḥammad into the utmost grief and despondency; and a little later the death of Abū Ṭālib deprived him of his constant and most powerful protector and exposed him afresh to insult and contumely.