in its original form and this was accepted by his elders and Quraysh chiefs. When Abū Ṭālib ibn ʿAbd al-Muṭṭalib ibn Hāshim, the Prophet’s patron and head of Banū Hāshim, saw the Prophet (peace be upon him) praying, he enquired about his faith. The latter clarified that it was the faith handed down by the Prophet Abraham (peace be upon him). The former did not deter him from doing so. Rather, he accepted it. He allowed his own young son, ʿAlī ibn Abī Ṭālib to accept the new faith.2 This incident is reported at length by Ibn Isḥāq and Ibn Hishām. For example, in response to Abū Ṭālib’s query about the new faith, the Prophet (peace be upon him) introduced it as the faith approved by Allah hence it is the faith of angels, messengers, and of the patriarch Prophet Abraham (peace be upon him) with which he was sent down for mankind. Abū Ṭālib not only let him and ʿAlī profess the faith of their choice, he pledged to lend them all help and support.3 Regarding ʿAfīf al-Kindī’s acceptance of Islam it is stated that al-ʿAbbās ibn ʿAbd al-Muṭṭalib al-Hāshimī had granted him this right. Al-ʿAbbās was the Prophet’s uncle and a leading member of Banū Hāshim and Quraysh.
This point comes out more sharply in the context of ʿUmar ibn al-Khaṭṭāb’s acceptance of Islam. When some Quraysh leaders took to beating ʿUmar for his crime of embracing Islam, Al-ʿĀṣibn Wā’il al-Sahmī, a prominent leader of Makkah and the Quraysh dissuaded them from it saying that they had no business as ʿUmar had exercised his right to choose a faith. He asked them to leave ʿUmar alone.4 Ibn Isḥāq, Ibn Hishām, Ibn Saʿd and other biographers inform that the Prophet (peace be upon him) made a call to Islam both openly and secretly and people responded positively to it yet the Quraysh did not stop it. However, when the Prophet (peace be upon him) criticized their idols, they took to opposing him.5
Ibn Saʿd’s additional report is that some young persons and members of the weaker sections accepted Islam. As a result, the number of Muslims increased. Yet the unbelieving Quraysh did not object.6
The above account is reinforced by reports about the acceptance of Islam by many persons. It is clear that the Quraysh never contested as to why they had embraced the new faith. This applies to both the young of the Quraysh elite and the poor Muslims. In accordance with Quraysh norms everyone was free to profess a faith of his choice. Muslims availed themselves of the same. There was no element of compulsion in these conversions. It was widely accepted that the excellent teachings of Islam, the miraculous features of the Qur’ān, the Prophet’s unblemished conduct and ideal character had paved the way for Islam. In addition, the following two factors were at work: i) Islam was the natural way, as is asserted in the Qur’ān and ḥadīth. Man is attracted by faith which was the ancestral faith of the Makkans. Even the Quraysh chiefs could not dare deny it. This truth comes out in the Prophet’s conversation with Abū Ṭālib al-Hāshimī. It stresses also the law of nature that Islam is the only faith acceptable to Allah. It has been the faith of earlier Messengers and of the angels enjoying proximity with Allah. This links Islam to earlier Messengers. The above truth is reiterated in the Qur’ān. Islam is the faith with Allah.7 The Islamic concept of the unity of faith served as the clinching argument for the People of the Book. The Qur’ān introduces itself as the Scripture confirming and reinforcing the truth of the Torah and the Gospels.8
The universality of the Qur’ān goes hand in hand with the concepts of the unity of faith and the oneness of the Muslim ummah. Since all messengers presented the same faith and all Scriptures confirm one another and Islam is the only faith, all the believers naturally represent one single community. While speaking of earlier Messengers and their communities the Qur’ān describes them as a single community. The latest form of this community was to be organized in Makkah, consisting of Muslims. The articles of faith, earliest Islamic teachings of Makkah and the Prophet’s statements held Makkan Muslims as a single entity. It was to be expanded at a later date on a vast scale. Both the Makkan and Madīnan sūrahs present this concept, which was imbibed well by Muslims. We will take up this point later.
Right to Preach
It has been the right of the members of all civilized societies to profess a faith of their choice and to preach it in a peaceful manner. This lesson was taught by nature at an early date to man and was followed by all earlier nations, groups and individuals. Freedom of faith is logically linked with the right to preach. What one likes is preached by him for others. This right is universally recognized. However, this right is subject to the condition that no compulsion, temptation or financial incentive be there in calling people to embrace a particular faith. A proper understanding is essential. These points are generally acceptable to everyone. There is the oft-quoted Qur’ānic verse: ‘Let there be no compulsion in faith.’9 Another explicit verse to the same effect is: ‘Would you compel mankind against their will to believe?’10 For preaching and warning Allah prescribed the ruling for the Prophet (peace be upon him) that it should only be for conveying the message and for communication and understanding. The same was perfectly accomplished by the Prophet (peace be upon him). Peaceful preaching was the golden principle of the mission of all the Messengers. Reference to the same occurs in the Prophet Noah’s context: ‘Shall we compel you to accept it when you are averse to it?’11 Many Qur’ānic verses, Prophet’s statements and incidents from Islamic history may be cited in support of the above proposition that the call to faith and preaching of Islam must be pursued only peacefully. Any compulsion is undesirable.
As the main preacher of Islam the Prophet’s mode was always peaceful, natural, flexible and based on proper communication. To this was added the excellence of his conduct. The Qur’ānic model of spreading the good word was at the heart of his preaching: ‘Invite all to the way of your Lord with wisdom and beautiful preaching.’12 He stood out for his sincerity, his seeking good for everyone, his selfless devotion to Islam, his unfailing efforts in this cause and his readiness to sacrifice everything. Even Allah asked him not to exert so much in this cause. He did so out of overflowing love. Allah was, no doubt, intent upon the spread of His faith yet He did not want the Prophet (peace be upon him) to be hurt. For his safety ensured the success of Islam. With him around Islam could spread at its own pace. The Qur’ān pays tribute to the Prophet (peace be upon him) for having discharged his duty well. He preached and warned people. This he did out of his utmost dedication to Allah. Sūrahs al-Kahf and al-Shuʿarā’ are both Makkan. These contain the following observations: ‘You would only perchance fret yourself to following after them, in grief, if they do not believe in this message.’13 ‘It may be you fret your soul with grief that they do not become believers.’14
The Prophet’s Model for the one Calling to Faith
In the Makkan phase the Prophet (peace be upon him) adopted the following three ways for preaching Islam:
1. He personally went to everyone for instructing them in Islam. In the same vein, he visited homes, meeting places, localities, gatherings, markets even fairs for reciting the truth of Islam. It is evident from early sources that he did not wait for others to call on him. Rather, he took the lead in visiting them and blessed them with the message which would bring them success in both the worlds.15
2. He made each Companion of his a missionary preacher. Many reports indicate that the Qurayshī Companions and others carried out the preaching in their circles. Thanks to Abū Bakr al-Ṣiddīq’s efforts six important members of the Quraysh accepted Islam. These early Muslims served as sincere preachers and spread the mission of Islam in their own ways. Like the Prophet (peace be upon him), their approach was broad and multi-directional.16
3. Another mode related to preaching Islam outside Makkah and in foreign lands. The Prophet resorted to it in the Makkan phase. It was his practice from early days to train such Muslims who came from distant places for preaching Islam among their people on their return. This strategy bore rich fruits. For it helped introduce Islam in the entire Arabian Peninsula. Often did it succeed in conveying the message of Islam to foreign
