Sicily were under non-Muslim rules reducing Muslims to a helpless minority. In some countries and regions Muslim empires, no doubt, flourished. Yet Islam as a faith was no longer ascendant, notwithstanding the political power and rulership enjoyed by Muslims.
Even during this period of trial, loss and subjugation both the ʿulamā’ and the generality of Muslims did not give up their claim to power and rule. Notwithstanding their enviable mental faculties and original thinking, the ʿulamā’ and writers persisted in projecting Islam as a dominant, ruling force. This naturally intoxicated the Muslim masses with illusions about their supremacy. Their thoughts and deeds were dictated by their nostalgic memories about their rule and their glorious accomplishments in the past. Their writings fed the public only on the stories of their political power and domination. It greatly pleased the commoners who dreamt of their return to power. Both the ʿulamā’ and the general public failed to take the ground realities in their stride.
During this period of decline substantial additions were made to the Islamic legacy of sciences and other branches of learning. Some of the achievements recorded in this period are historic and unique. All their disciplines were considerably enriched ranging from tafsīr, ḥadīth and fiqh studies to history, scholasticism, philosophy and other fields of social sciences, arts and sciences. However, these advancements rested on old canons of knowledge. The methodology and line of argumentation adopted in the Middle Ages was followed strictly even at a much later date. The notions about Islam as state religion persisted in the works on history and fiqh. It did not occur to anyone to compile the fiqh for Muslim minorities. Nor did anyone analyze the causes of the downfall of the Muslims.
Thanks to this illusion of grandeur, Muslim writers were drawn only towards writing a historical account of their rule and political power. They did so in the face of their own claim that Islam offers the most befitting solution to the problems of every age. Their claim was undoubtedly sound. However, they failed to vindicate it. They could not identify satisfactorily the factors which help a community assume power. By the same token, they were oblivious of the causes of their downfall. As a result they could not offer a way out for the vanquished and subjugated Muslims. I am fully aware of the offence my above statements would cause to many. However, merely getting offended does not change history. Notwithstanding protests, grim facts remain as they are.
The Prophet’s exemplary life is regarded as the index to the growth of both Islam and Muslims. It is, no doubt, true. However, the Muslim biographers have followed all along a traditional stance. Following in the footsteps of the earliest biographers of the Prophet, (peace be upon him) namely Ibn Isḥāq and Ibn Hishām they repeat what these great masters have already stated. Some have, at most, added a few more reports. However, there has not been any major change in the methodology or the line of argument. The entire life history of the Prophet (peace be upon him) remains yet to be analyzed. The critical study of his Makkan period is markedly inadequate. No biographer of his has ever given thought to this obvious fact that the Makkan period of his life and of Islamic history represents the phase of subjugation.
The division of the Prophet’s life into the Makkan and Madīnan periods, as devised by the Orientalists, is downright pernicious. They were swayed by their ulterior motives in insisting upon this bifurcation. Nonetheless, it is a historical fact. Many Islamic considerations lie at its back as well. Muslim writers have paid little attention to the rationale behind this divine scheme of things, according to which the Prophet’s career was split into Makkan and Madīnan. These writers deal only tangentially with this issue while discussing Makkan and Madīnan sūrahs and studying important events in the Prophet’s life. However, they fall much short of analyzing it in full. They are unable to identify the causes behind this division.
It is hardly recognized that Islam did not enjoy any power in the Makkan period or that Muslims were a minority then. No study has been carried out regarding the divine commands issued to the Prophet (peace be upon him) in the Makkan sūrahs in the first thirteen years of Islam. How historical events had their bearings on the Prophet’s way has not been explored at all. Nor has any attempt been made so far to study in the light of the above facts the history of Muslims as a minority, the philosophy of history, the way of life and patterns of thought. This is in the face of the fact that in the Makkan period when Muslims were a minority, Islam had a distinctive message, which is adequate for Muslims all over the world, providing them as it does with a comprehensive code of life.
In the present work the Makkan phase of the Prophet’s life has been studied from the vantage point of a minority. Obviously the standard material has been sifted. Some additional reports have also been taken into account. More importantly, on placing them in the correct perspective, the entire scenario changes altogether. This brings into sharp relief the character of Islam in a minority context. It might be offensive for some Muslims. However, being a historical truth no one can deny or refute it. On studying the Prophet’s life in this perspective, a role model can be gained for the Muslim minorities, scattered in all parts of the world. It might serve as a mirror for them and for deriving guidance from the Prophet’s example, which would enable them to lead life in accordance with Islam. It would help them maintain their identity as Muslims. More importantly, it would instruct them how a minority transforms into a majority and how the subjugated ones earn power and rule. This wisdom underlies the division between Makkan and Madinan phases in the history of Islam.
I have no illusion that it is a perfect, error-free work. As author I am fully conscious of its shortcomings. I frankly acknowledge its defects. A discussion on the evolution of Islamic commands in the Makkan period could not be included in this book. For it would constitute a book in itself. In view of the bulk of the present book, it was not feasible to include this discussion as well. It would form part of another book. In its present form, this book may be regarded, at best, as a pointer to another perspective. Out of His infinite wisdom and power Allah may enable scholars more competent than me to carry forward this work. The present work may inspire and serve as food for thought for more accomplished writers and thinkers. For, it is on record that the wise Solomon picked up his legendary wisdom from the fools among his community.
The subject, the Muslim minority in the Prophet’s days, had struck me a long time ago. Owing to my other preoccupations, however, I did not embark upon it. Some twenty years ago my esteemed colleague Professor Muhammad Nejatullah Siddiqi had urged me to write on the Muslim minority of Abyssinia, for it was a timely issue. We had lively discussions on this issue. It brought home the point that there is a pressing need for the Prophetic role model for Muslims as a minority. In my discussions with Professor Siddiqi, however, I insisted that the Muslim minority of Abyssinia constitutes only a peripheral issue. The real issue to be tackled is the Makkan phase of the Prophet’s life. For the Prophet (peace be upon him) spent thirteen years in steering the Muslims as a minority. Professor Siddiqi initially stuck to his stance that the Muslim minority of Abyssinia be discussed. Later on, however, he relented, endorsing my priority. I would be failing in my duty if I do not thank him profusely for his inspiring discussion, his suggestions, and his encouragement to take up this study.
I had prepared an outline of this book some time ago. However, without divine help it was not possible to complete this job. Last year I was able to write its first draft. While working on it I managed to identify and consult some new material on the subject. After a year long discussion, reflection and interaction with my friends and colleagues I was able to finish it. It goes without saying that the entire credit goes to Allah who exercises all control over man’s mind and heart and directs him to a goal which He desires. Were I to prostrate before Him innumerable times, it would not repay in the least the debt of gratitude I owe to Him for all His favours. He is Most Forgiving and Most Merciful and Oft-Returning and All Wise. For He showers His mercy on one for his single act of prostration. He alone decides one’s fate in both the worlds. May Allah accept this humble effort of mine.
Next, I am beholden to the Prophet Muḥammad (peace be upon him). He as a mortal, no doubt, passed away. However, his eternal message would last till the Day of Reckoning. He continues to benefit humanity.
