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

by Sir Thomas Walker Arnold

It not unfrequently happened that one member of a tribe would come to the Prophet in Medina and return home as a missionary of Islam to convert his brethren; we have the following account of such a conversion in the year 5 (A.H.).

The Banū Saʻd b. Bakr sent one of their number, by name Ḍimām b. T͟haʻlabah as their envoy to the Prophet. He came and made his camel kneel down at the gate of the mosque and tied up its fore-leg. Then he went into the mosque, where the Prophet was sitting with his companions. He went up close to them and said, “Which among you is the son of ʻAbd al-Muṭṭalib?” “I am,” replied the Prophet. “Art thou Muḥammad?” “Yes,” was the answer. “Then, if thou wilt not take it amiss, I would fain ask thee some weighty questions.” “Nay, ask what thou wilt,” answered the Prophet. “I adjure thee by Allāh, thy God and the God of those who were before thee and of those who are to come after thee, hath Allāh sent thee as a prophet unto us?” Muḥammad answered, “Yea, by Allāh.” He continued, “I adjure thee by Allāh, thy God and the God of those who were before thee and of those who are to come after thee, hath He commanded thee to [[36]]bid us worship Him alone, and to associate naught else with Him and to abandon these idols that our fathers worshipped?” Muḥammad answered, “Yea, by Allāh.” Then he questioned the Prophet concerning all the ordinances of Islam, one after another, prayer and fasting, pilgrimage, etc., solemnly adjuring him as before. At the end he said, “Then I bear witness that there is no God save Allāh and I bear witness that Muḥammad is the Prophet of Allāh, and I will observe these ordinances and shun what thou hast forbidden, adding nothing thereto, and taking nothing away.” Then he turned away and loosened his camel and returned unto his own people, and when he had gathered them together, the first words he spoke unto them were: “Vile things are Lāt and ʻUzzā.” They cried out, “Hold! Ḍimām, take heed of leprosy or madness!” “Fie on you!” he replied. “By Allāh! they can neither work you weal nor woe, for Allāh has sent a Prophet and revealed to him a book, whereby he delivers you from your evil plight; I bear witness that there is no God save Allāh alone and that Muḥammad is His servant and His Prophet; and I have brought you tidings of what he enjoins and what he forbids.” The story goes on that ere nightfall there was not a man or woman in the camp who had not accepted Islam.[18]

Another such missionary was ʻAmr b. Murrah, belonging to the tribe of the Banū Juhaynah, who dwelt between Medina and the Red Sea. The date of his conversion was prior to the Flight, in the same year (A.H. 5), and he thus describes it: “We had an idol that we worshipped, and I was the guardian of its shrine. When I heard of the Prophet, I broke it in pieces and set off to Muḥammad, where I accepted Islam and bore witness to the truth, and believed on what Muḥammad declared to be allowed and forbidden. And to this my verses refer: ‘I bear witness that God is Truth and that I am the first to abandon the gods of stones, and I have girded up my loins to make my way to you over rough ways and smooth, to join myself to him who in himself and for his ancestry is the noblest of men, the apostle of [[37]]the Lord whose throne is above the clouds.’ ” He was sent by Muḥammad to preach Islam to his tribe, and his efforts were crowned with such success that there was only one man who refused to listen to his exhortations.[19]

When the truce of Ḥudaybiyyah (A.H. 6) made friendly relations with the people of Mecca possible, many persons of that city, who had had the opportunity of listening to the teaching of Muḥammad in the early days of his mission, and among them some men of great influence, came out to Medina, to embrace the faith of Islam.

The continual warfare carried on with the people of Mecca had hitherto kept the tribes to the south of that city almost entirely outside the influence of the new religion. But this truce now made communications with southern Arabia possible, and a small band from the tribe of the Banū Daws came from the mountains that form the northern boundary of Yaman, and joined themselves to the Prophet in Medina. Even before the appearance of Muḥammad, there were some members of this tribe who had had glimmerings of a higher religion than the idolatry prevailing around them, and argued that the world must have had a creator, though they knew not who he was; and when Muḥammad came forward as the apostle of this creator, one of these men, by name Ṭufayl b. ʻAmr, came to Mecca to learn who the creator was.

Though warned by the Quraysh of the dangerous influence that Muḥammad might exercise over him if he entered into conversation with him, he followed the Prophet to his house one day, after watching him at prayer by the Kaʻbah. Muḥammad expounded to him the doctrines of Islam, and Ṭufayl left Mecca full of zeal for the new faith. On his return home he succeeded in converting his father and his wife, but found his fellow-tribesmen unwilling to abandon their old idolatrous worship. Disheartened at the ill-success of his mission, he returned to the Prophet and besought him to call down the curse of God on the Banū Daws; but Muḥammad encouraged him to persevere in his efforts, saying, “Return to thy people and summon them to the faith, but deal gently with them.” At the [[38]]same time he prayed, “Oh God! guide the Banū Daws in the right way.” The success of Ṭufayl’s propaganda was such that in the year A.H. 7 he came to Medina with between seventy and eighty families of his tribesmen who had been won over to the faith of Islam, and after the triumphal entry of Muḥammad into Mecca, Ṭufayl set fire to the block of wood that had hitherto been venerated as the idol of the tribe.[20]

In A.H. 7, fifteen more tribes submitted to the Prophet, and after the surrender of Mecca in A.H. 8, the ascendancy of Islam was assured, and those Arabs who had held aloof, saying, “Let Muḥammad and his fellow-tribesmen fight it out; if he is victorious, then is he a genuine prophet,”[21] now hastened to give in their allegiance to the new religion. Among those who came in after the fall of Mecca were some of the most bitter persecutors of Muḥammad in the earlier days of his mission, to whom his noble forbearance and forgiveness now gave a place in the brotherhood of Islam. The following year witnessed the martyrdom of ʻUrwah b. Masʻūd, one of the chiefs of the people of Ṭāʼif, which city the Muslims had unsuccessfully attempted to capture. He had been absent at that time in Yaman, and returned from his journey shortly after the raising of the siege. He had met the Prophet two years before at Ḥudaybiyyah, and had conceived a profound veneration for him, and now came to Medina to embrace the new faith. In the ardour of his zeal he offered to go to Ṭāʼif to convert his fellow-countrymen, and in spite of the efforts of Muḥammad to dissuade him from so dangerous an undertaking, he returned to his native city, publicly declared that he had renounced idolatry, and called upon the people to follow his example. While he was preaching, he was mortally wounded by an arrow, and died giving thanks to God for having granted him the glory of martyrdom. A more successful missionary effort was made by another follower of the Prophet in Yaman—probably a year later—of which we have the following graphic account: “The apostle of God wrote to al-Ḥārit͟h and Masrūḥ, and Nuʻaym b. ʻAbd al-Kulāl of Ḥimyar: ‘Peace be upon you so long as [[39]]ye believe on God and His apostle. God is one God, there is no partner with Him. He sent Moses with his signs, and created Jesus with his words. The Jews say, “Ezra is the Son of God,” and the Christians say, “God is one of three, and Jesus is the Son of God.” ’ He sent the letter by ʻAyyāsh b. Abī Rabīʻah al-Mak͟hzūmī, and said: ‘When you reach their city, go not in by night, but wait until the morning; then carefully perform your ablutions, and pray with two prostrations, and ask God to bless you with success and a friendly reception, and to keep you safe from harm. Then take my letter in your right hand, and deliver it with your right hand into their right hands, and they will receive it. And recite to them, “The unbelievers among the people of the Book and the polytheists did not waver,” etc. (Sūrah 98), to the end of the Sūrah; when you have finished, say, “Muḥammad has believed, and I am the first to believe.” And you will be able to meet every objection they bring against you, and every glittering book that they recite to you will lose its light. And when they speak in a foreign tongue, say, “Translate it,” and say to them, “God is sufficient for me; I believe in the Book sent down by Him, and I am commanded to do justice among you; God is our Lord and your Lord; to us belong our works, and to you belong your works; there is no strife between us and you; God will unite us, and unto Him we must return.” If they now accept Islam, then ask them for their three rods, before which they gather together to pray, one rod of tamarisk that is spotted white and yellow, and one knotted like a cane, and one black like ebony. Bring the rods out and burn them in the market-place.’ So I set out,” tells ʻAyyāsh, “to do as the Apostle of God had bid me. When I arrived, I found that all the people had decked themselves out for a festival: I walked on to see them, and came at last to three enormous curtains hung in front of three doorways. I lifted the curtain and entered the middle door, and found people collected in the courtyard of the building. I introduced myself to them as the messenger of the Apostle of God, and did as he had bidden me; and they gave heed to my words, and it fell out as he had said.”[22] [[40]]

In A.H. 9 a deputation of thirteen men from the Banū Kilāb, a branch of the Banū ʻĀmir b. Ṣaʻṣaʻah, came to the Prophet and informed him that one of his followers, Ḍaḥḥāk b. Sufyān, had come to them, reciting the Qurʼān and teaching the doctrines of Islam, and that his preaching had won over their tribe to the new faith.[23] Another branch of the same tribe, the Banū Ruʼās b. Kilāb, was converted by one of its members, named ʻAmr b. Mālik, who had been to Medina and accepted Islam, and then returned to his fellow tribes and persuaded them to follow his example.[24]

In the same year a less successful attempt was made by a new convert, Wāt͟hilah b. al-Asqaʻ, to induce his clan to accept the faith that he himself had embraced after an interview with the Prophet. His father scornfully cast him off, saying, “By God! I will never speak a word to you again,” and none were found willing to believe the doctrines he preached with the exception of his sister, who provided him with the means of returning to the Prophet at Medina.[25] This ninth year of the Hijrah has been called the year of the deputations, because of the enormous number of Arab tribes and cities that now sent delegates to the Prophet, to give in their submission. The introduction into Arab society of a new principle of social union in the brotherhood of Islam had already begun to weaken the binding force of the old tribal ideal, which erected the fabric of society on the basis of blood-relationship. The conversion of an individual and his reception into the new society was a breach of one of the most fundamental laws of Arab life, and its frequent occurrence had acted as a powerful solvent on tribal organisation and had left it weak in the face of a national life so enthusiastic and firmly-knit as that of the Muslims had become. The Arab tribes were thus impelled to give in their submission to the Prophet, not merely as the head of the strongest military force in Arabia, but as the exponent of a theory of social life that was making all others weak and ineffective.[26] Muḥammad had succeeded in introducing into the anarchical society of his time a [[41]]sentiment of national unity, a consciousness of rights and duties towards one another such as the Arabs had not felt before.[27] In this way, Islam was uniting together clans that hitherto had been continually at feud with one another, and as this great confederacy grew, it more and more attracted to itself the weaker among the tribes of Arabia. In the accounts of the conversion of the Arab tribes, there is continual mention of the promise of security against their enemies, made to them by the Prophet on the occasion of their submission. “Woe is me for Muḥammad!” was the cry of one of the Arab tribes on the news of the death of the Prophet. “So long as he was alive, I lived in peace and in safety from my enemies;” and the cry must have found an echo far and wide throughout Arabia.

How superficial was the adherence of numbers of the Arab tribes to the faith of Islam may be judged from the widespread apostasy that followed immediately on the death of the Prophet. Their acceptance of Islam would seem to have been often dictated more by considerations of political expediency, and was more frequently a bargain struck under pressure of violence than the outcome of any enthusiasm or spiritual awakening. They allowed themselves to be swept into the stream of what had now become a great national movement, and we miss the fervent zeal of the early converts in the cool, calculating attitude of those who came in after the fall of Mecca. But even from among these must have come many to swell the ranks of the true believers animated with a genuine zeal for the faith, and ready, as we have seen, to give their lives in the effort to preach it to their brethren.