Quraish and Attempts to Limit the Spread of Islam

Umar embraced Islam despite belonging to the Quraish tribe, the same tribe that had vehemently opposed the religion he now embraced. He did not hide his conversion but openly declared it to the leaders of Quraish, even engaging in battles for its sake. He did not accept Quraish's persecution of Muslims or their attempts to drive them away to remote valleys around Mecca to practice their faith in peace. Umar remained steadfast in his struggle against Quraish until the day he prayed at the Kaaba, with other Muslims joining him.

Quraish soon realized that their efforts to harm the Prophet Muhammad and his followers were ineffective in preventing people from embracing Islam. They understood that the persecution and isolation of the Muslims would not deter the spread of Allah's religion. Thus, they devised a new plan. They collectively decided to draft a document boycotting Banu Hashim and Banu Abd al-Muttalib, completely severing all ties with them. This meant they would not marry from these clans, nor would they marry their members, buy or sell with them. They placed this document inside the Kaaba as a symbolic gesture of their commitment to the boycott.

Quraish hoped that this negative policy of economic sanctions and isolation would prove more effective than direct harm or persecution. They thought it would force the Muslims to abandon Muhammad and return to their old ways, and even if it didn't, they believed it would deter others from joining the faith.

Quraish continued to lay siege to the Muslims and the clans of Banu Hashim and Banu Abd al-Muttalib for two or three years, hoping that this would lead to Muhammad's abandonment by his people and he would return alone without any followers. However, Muhammad, his family, and the believers withstood the pressure, seeking refuge in their faith in Allah and remaining resolute in their commitment to Islam. This siege did not hinder the spread of Islam, which began to gain recognition among the Arab tribes and communities, eventually becoming well-known throughout the Arabian Peninsula, extending beyond the confines of Mecca. Despite the economic boycott and isolation, Islam's message continued to flourish, leaving Quraish perplexed about how to confront this new faith that had challenged their idols and influence. They realized that they could not halt the spread of Islam among the Arab tribes, which Mecca depended upon for trade, and they began to contemplate how to counteract this growing movement.

Quraish and Their Persistent Opposition to the New Faith

The efforts and endurance shown by the Quraish tribe in their struggle against this new religion, one that challenged their own faith and the beliefs of their forefathers, can hardly be overstated. They threatened Muhammad, his family, and his kin. They mocked and ridiculed him and his message, deploying poets to lampoon and vilify him. They subjected him to harm and treated his followers with cruelty and punishment. They offered him riches, power, and every worldly desire, but he remained resolute.

Quraish even resorted to forcibly expelling the Muslims from their homes, disrupting their trade and livelihoods. They warned of war and its horrors, seeking to weaken Muhammad's resolve. Finally, they laid siege to the Muslims, attempting to starve them into submission.

Despite all of this, Muhammad continued to call people to goodness, to the truth that Allah had sent him to convey as a bearer of glad tidings and a warner. Did Quraish really believe they could succeed in silencing the Prophet they had known since his childhood, always known as the trustworthy one?

Or had they deluded themselves into thinking they possessed a weapon different from those they had already used in their struggle? Quraish turned to propaganda, a form of persuasion that utilized debate, argumentation, and the spreading of rumors, coupled with undermining the opponent's argument. This form of propaganda went beyond the confines of Mecca, which was less dependent on it than the Bedouin tribes and the rest of the Arabian Peninsula.

While threats, temptation, and torture may have been sufficient within Mecca, Quraish recognized that propaganda would be more effective in persuading the numerous pilgrims who converged on Mecca each year for trade and the Hajj pilgrimage. Pilgrims gathered in the markets of Ukaz, Majanna, and Dhul-Majaz, seeking blessings and forgiveness from their idols. Quraish understood that they needed to influence these outsiders and prevent them from embracing Muhammad's message.

No, it was not time for Quraish to surrender, despite their increased fear of Muhammad's message spreading among the Arab tribes, especially now that it had gained recognition within Mecca. They still had a weapon at their disposal—one they had contemplated since the early days of Muhammad's mission: propaganda.

In a meeting convened by Waleed bin Al-Mughira, Quraish leaders discussed how to present Muhammad's message to the pilgrims arriving for Hajj. They wanted to ensure that there would be no disagreements or contradictions among them, preventing the pilgrims from believing in Muhammad's message.

Some suggested labeling the Prophet Muhammad as a soothsayer, but Waleed dismissed the idea. Others proposed labeling him as insane, but Waleed argued that he did not appear insane. Finally, someone suggested accusing him of sorcery, with Waleed emphasizing that Muhammad did not blow into knots or practice the arts of sorcery.

After this discussion, Waleed proposed that they tell the pilgrims that Muhammad was a master of eloquence, using his words as a form of sorcery that could divide families and communities, severing bonds between fathers and sons, brothers and spouses. They had seen firsthand in Mecca how this had caused discord and division, turning the once united city into a place of strife.

With this plan in mind, Quraish began to warn the arriving pilgrims about Muhammad's "sorcery of speech" hoping to deter them from accepting his message. They feared that if they did not act, Muhammad's message might spread like wildfire across the Arabian Peninsula, causing a rift that would weaken their idols' position and Mecca's prominence as a revered center for idol worship.

Al-Nadhr ibn Al-Harith

But such propaganda alone cannot stand or resist the enchantment of this discourse for those who believe in it. When the truth is present in this bewitching rhetoric, what prevents people from believing in it? Could admitting one's own inability and emphasizing the opponent's prowess be an effective propaganda tactic one day? Thus, alongside this propaganda, Quraish should seek another form of it. They should find it in the words of Nadhr ibn al-Harith.

Nadhr was among the cunning minds of Quraish. He had traveled to Persia and learned their tales of kings, their rituals, and their beliefs in good and evil, as well as their views on the elements of the universe. Whenever Muhammad held a gathering to call his people to Allah and warn them about the consequences faced by those nations who rejected the worship of Allah, Nadhr would enter his gathering and narrate Persian stories and religious practices, saying, 'Why should Muhammad's discourse be considered better than mine? Am I not reciting the legends of the ancients as he does?' Quraish spread Nadhr's narratives as a counter-propaganda, highlighting what Muhammad warned people about and what he called them to.

Jabr the Christian

Muhammad used to frequently sit with a Christian boy named Jabr, and Quraysh claimed that this Christian boy, Jabr, was the one who taught Muhammad most of what he conveyed. They argued that if anyone were to deviate from the religion of their forefathers, Christianity was a more suitable option. Quraysh propagated this claim, and in response, the following verse was revealed: "And We certainly know that they say, 'It is only a human being who teaches him [Muhammad].' The tongue of the one they refer to is foreign, and this Qur'an is [in] a clear Arabic language". (Quran, 16:103)

Al-Tufail ibn Amr al-Dawsi

In various forms and similar ways of propaganda, the Quraysh waged a campaign against Muhammad, hoping to achieve more through it than through direct harm and persecution of those who followed him. However, the strength of the truth, as portrayed in the clear and simple language of Muhammad, prevailed over their accusations. Each day, the message of Islam spread further among the Arabs.

Al-Tufail ibn Amr al-Dawsi came to Mecca as a noble and eloquent man, a clever poet. The Quraysh approached him to warn him about Muhammad, claiming that Muhammad's words were like magic, causing division between a person and their family and even within a person themselves. They expressed their fears that what happened to them in Mecca would also affect him and his people. They suggested it would be better if he did not speak to Muhammad or listen to him.

One day, Al-Tufail went to the Kaaba, where Muhammad was present. He overheard some of Muhammad's words, and to his surprise, they were beautiful. He thought to himself, "By God, I am a clever and eloquent poet; I can discern the beautiful from the ugly. What prevents me from listening to what this man has to say? If it's good, I will accept it, and if it's not, I will reject it". He followed Muhammad to his home, learned about Islam, and witnessed the recitation of the Quran. He embraced Islam, bore witness to the truth, and returned to his people to invite them to Islam. Some of them accepted, while others hesitated. Al-Tufail continued to call them to Islam for several years until most of them eventually embraced it, joining the Prophet's followers.

Al-Tufail al-Dawsi is just one example, as many others from various backgrounds and beliefs responded to Muhammad's call. Even twenty Christians came to hear about Muhammad when they heard the news. They sat with him, listened to his message, believed in him, and became Muslims. This infuriated the Quraysh, who scolded them, saying, "May you be disgraced! You came from your own people to inform them about this man, and now you cannot even sit in your gatherings until you have abandoned your religion and affirmed his!" However, this did not deter these Christians from following Muhammad, and their faith in God deepened along with their acceptance of Islam.

Abu Sufyan, Abu Jahl, and Al-Akhnas

Instead, they were worried that Muhammad might actually be calling to a righteous religion, and what he promised and warned them about might be true. Abu Sufyan ibn Harb, Abu Jahl ibn Hisham, and Al-Akhnas ibn Shareeq went out one night to listen to Muhammad while he was in his house. Each of them took a separate spot to listen, unaware of where the others were. Muhammad used to spend the night hours in solitude, reciting the Quran with tranquility and peace, repeating its divine verses with his melodious voice. As dawn approached, the listeners dispersed, heading back to their homes. When they crossed paths on their way, they said to each other, "Let's not return".

For if some of your foolish people saw you, they might undermine your plan, and Muhammad would gain the upper hand over you. When they realized that they couldn't resist returning for the third night, they knew that they couldn't keep going. The words they had heard from Muhammad lingered in their hearts, causing them to ponder amongst themselves about what they had heard. Each of them was troubled in their soul, fearing their own weakness, as they were leaders of their people. If they wavered, their people would follow them, and they would continue to follow Muhammad.

What prevented them from following Muhammad? He did not seek their wealth, nor did he desire authority over them, nor did he aim to dominate or rule them. He was a man of great humility, love for his people, concern for their guidance, and deep self-reflection. He was ever so cautious about offending the poor and the weak. Forgiving an injury brought him peace of mind and tranquility to his conscience. Was he not the same man who once sat with Al-Waleed ibn Al-Mughira, hoping for his acceptance of Islam? Al-Waleed was a chief among the leaders of Quraysh. Muhammad recited the Quran to him, and he persisted in doing so until he was completely absorbed in the matter with Al-Waleed. Muhammad lost track of time and became so engrossed that he neglected Al-Mut'am ibn Adi, who was with him. When he left Al-Waleed and Al-Mut'am, he returned home, lost in thought. He began to question himself about what he had done and wondered if he had made a mistake. He was troubled by his actions and asked himself if he should have kept trying with Al-Waleed.

Then, the revelation descended upon him with these verses: "He frowned and turned away when the blind man approached him. But what would make you perceive, [O Muhammad], that perhaps he might be purified or be reminded and the remembrance would benefit him?" (Quran, Surah Abasa, verses 1-5).

As long as this was the case, why did Quraysh refrain from following him, especially after their hearts had softened over the years, making it difficult to maintain their old stubbornness? Moreover, didn't they see the majesty and perfection in Muhammad's call?

Spiration for Perfection

However, do the years truly erase the inertia of souls and their persistence in clinging to the old and obsolete? This only happens with those who excel and those whose hearts are constantly drawn towards perfection. These individuals continue to question the truths they previously believed in, in order to rid them of any significant falsehood. Their hearts and minds seem to be a constant crucible, accepting every new perspective and refining it, removing impurities while preserving the goodness, truth, and beauty within. They seek the truth in everything, everywhere, and from every source. However, in every community and era, they are the select few, a minority.

They often find themselves in continuous conflict, especially with those who possess wealth, prestige, and authority. The latter group fears that anything new may threaten their wealth, status, or power, as they only understand life through tangible realities. To them, anything that does not serve these purposes is true if it increases their wealth and false if it deprives them of it. Likewise, religion is true if it can be manipulated to satisfy their desires and false if it opposes their desires. Wealth, prestige, and power are all the same to them in this regard. They defend their old system, which has served them well and has favored them with affluence, at the expense of everything else in life.

But what about those who constantly fear anything new, who prepare their followers by sanctifying old ideas that have decayed after the spirit has left them? They build these ideas into stone structures, suggesting to the innocent followers that the divine spirit, which once resided within them, still dwells among the walls of these temples. The masses continue to support these leaders because they believe it is in their economic interest to do so. They are more inclined to side with the establishment as it secures their livelihoods. This majority primarily considers their wealth, and it is not easy for them to understand that any truth cannot remain imprisoned between the walls of a grand temple, no matter how majestic and imposing it may appear. The true nature of reality is to be free and unchained, inspiring and nurturing souls, without distinguishing between master and servant. No system or institution can impede its progress, no matter how ruthless and oppressive its protectors may be.

So, how could those who secretly crept in to listen to the Quran be expected to believe in it, while it reproached them for many of their deeds? The Quran did not distinguish between the blind and those who were affluent but impure in their souls. It addressed all of humanity with the statement: "Indeed, the noblest of you in the sight of Allah is the most righteous of you". (Quran, 49:13). Thus, if Abu Sufyan and his companions adhered to the religion of their forefathers, it was not out of belief in it or the truth it contained. Rather, it was their attachment to an old system that had sustained them, granting them wealth and prestige, which they were determined to protect at all costs.

Envy and Competition

Alongside this ambition, envy, competition, and conflict were factors that prevented the Quraysh from embracing the Prophet's message.

Umayyah ibn Abi As-Salt was among those who had heard about a prophet prophesied to come to the Arabs before the appearance of the Messenger Muhammad. He aspired to prophethood, and jealousy gnawed at his heart when revelation did not descend upon him. He refused to accept Muhammad as a competitor, even though wisdom predominated in his poetry. On one occasion, the Prophet, peace be upon him, commented on his poetry, saying, "Umayyah believes in his poetry, but his heart rejects me".

Al-Walid ibn Al-Mughirah used to say, "Shall a revelation descend upon Muhammad and leave me as the leader of Quraysh? Shall Abu Mas'ud 'Amr ibn 'Amir Al-Thaqafi remain the leader of the Thaqif while we are the great leaders of the two tribes?" This sentiment is alluded to in the Quran when Allah says: "And they said, 'Why was this Qur'an not sent down upon a great man from [one of] the two cities?'" (Quran, 43:31).

When Abu Sufyan, Abu Jahl, and Al-Akhnas listened to the Quran for three consecutive nights during the incident we mentioned, Al-Akhnas went to Abu Jahl in his house and asked, "O Abu Al-Hakam, what do you think of what we heard from Muhammad?" Abu Jahl replied, "What did you hear? We have disputed with the Banu 'Abd Munaf over honor: they fed, and we fed; they carried burdens, and we carried burdens; they gave, and we gave, until we both reached this point, and then they said, 'Is there among us a prophet who receives revelations from the heavens? When will we have someone like that?' By Allah, we will never believe in him, nor will we accept him".

Envy, competition, and conflict deeply affected the Bedouin souls. One can easily go astray when trying to avoid or underestimate the impact of these desires. It should be noted that these desires hold significant power over human beings, as they represent a form of authority. Overcoming these desires necessitates a long process of refining the heart, elevating reason above one's whims, and transcending mere emotions and spirits to reach a level where you see the truth on the tongue of your adversary, or even your enemy. You come to believe that you possess more wealth through the ownership of the truth than Qarun had through his riches, more prestige than Alexander, and more sovereignty than Caesar. Few people reach this status except those whom Allah has guided to the truth.

As for the rest of humanity, they are blinded by their immediate concerns, such as wealth and indulgence, preventing them from ascending to these higher meanings. They fight and resist, impeding the path of truth, goodness, and virtue at every turn. They will stop at nothing to claw at the truth, to tear it down, and to tread upon it, defiling the purest concepts of perfection. Consider the Quraysh from the perspective of their increasing envy as they saw Muhammad's followers growing in number each day. They feared that the day might come when the truth, proclaimed by the authority, would prevail over them and those who were loyal to them through obedience. They also feared that it might spread beyond them to other Arab tribes across the peninsula. Without hesitation, they would cut off heads if they had the chance, severing them from their bodies. They would employ propaganda, boycott, siege, torture, and torment against their adversaries with full force.

Fear of Resurrection and Accountability

Another reason why the Quraysh refrained from following Muhammad was their fear of resurrection and the punishment of Hell on the Day of Judgment. They saw themselves indulging in frivolity and extravagance, making trade and usury their means of sustenance. Among them, there was no sense of guilt or wrongdoing associated with their wealth. They believed that offerings and sacrifices made to their idols would absolve them of their sins and transgressions. A man would consider it sufficient to sacrifice camels or other animals to his idols at times of distress, even before knowing the outcome of his situation.

For them, the act of sacrificing to idols would cleanse them of their sins and guilt. They saw no harm in committing acts of violence, robbery, and debauchery, as long as they could appease these deities with offerings and rituals. This mindset allowed them to engage in all manner of wrongdoing, yet they felt absolved through their sacrifices.

This is the same community to whom Muhammad delivered terrifying verses, causing hearts to tremble and minds to falter. He warned them that their Lord was vigilant and that they would be resurrected on the Day of Judgment as new beings. On that day, their deeds would be their sole advocates. Allah says:

"So when the Horn is blown with one blast,
And the earth and the mountains are lifted and leveled with one blow - [Then] on that Day, the Occurrence will occur,
And the heaven will split [open], for that Day it is infirm.
And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].
That Day, you will be exhibited [for judgment]; not hidden among you is anything concealed.
So as for he who is given his record in his right hand, he will say, 'Here, read my record!
Indeed, I was certain that I would be meeting my account.'
So he will be in a pleasant life -
In an elevated garden,
Its [fruit] to be picked hanging near.
[They will be told], 'Eat and drink in satisfaction for what you put forth in the days past.'
But as for he who is given his record in his left hand, he will say, 'Oh, I wish I had not been given my record
And had not known what is my account.
I wish my death had been the decisive one.
My wealth has not availed me.
Gone from me is my authority.'
[Allah will say], 'Seize him and shackle him.
Then into Hellfire drive him.
Then into a chain whose length is seventy cubits insert him.' " (Quran, 69:13-32)

Have you recited this? Have you heard it? Has the horror not overwhelmed you, and fear not gripped you? This is just a fraction of what Muhammad warned his people about. You recite it today, having recited it before many times. When you read the Quran, remember these verses that depict Hell:

"So when the sky has split [open]
And has responded to its Lord and was obligated [to do so]
And when the earth has been extended
And has cast out that within it and relinquished [it]
And has responded to its Lord and was obligated [to do so] - [Then] O mankind, you are those in need of Allah, while He is the Free of need, the Praiseworthy". (Quran, 96:1-6)

It is easy for you to comprehend the terror that gripped the Quraysh and their decadent elite, especially when they heard these words after engaging in divination, casting pebbles, releasing birds, and sacrificing to idols—all of which were intended to shield them from harm in this life. They had no notion of resurrection, nor did they acknowledge what they heard from the Jews and Christians about it. Their fears were limited to the present life—fears of illness, financial loss, loss of status, and reputation.

Their lives were entirely consumed by this world, and they directed all their efforts toward accumulating the means of pleasure and warding off any harm they perceived in the immediate future. The future beyond this life was veiled from them, and their souls sensed that their actions in pursuit of worldly enjoyment might bring harm in the unknown future. Consequently, they would engage in optimism and fortune-telling to mitigate their anxieties. They would divide camels into groups, throw pebbles, and practice various rituals to protect themselves from misfortune. As long as they could safeguard their wealth and secure their interests, they felt no guilt about their actions. The consequences of their deeds in the Hereafter, the resurrection and accountability, did not occupy their thoughts.

Quraysh and Paradise

As for the promise of Paradise that Allah has made to the righteous, a Paradise that encompasses the heavens and the earth, where they will hear no idle talk or sinful speech, but only words of peace and greetings, a Paradise where they will find all that their souls desire and their eyes delight in, the Quraysh were filled with doubt regarding it. Their doubt was fueled by their attachment to the worldly life and their eagerness to experience such bliss in this world. They were impatient and did not believe in the Day of Judgment.

The idea of Paradise was unsettling to them because it conflicted with their fixation on immediate gratification. They were eager to witness the fulfillment of their desires in this world, and they were reluctant to wait for the Day of Judgment. They did not believe in the concept of being rewarded in the Hereafter; their focus was solely on the present, and they were hesitant to believe in the promises of Paradise that they could not see or experience in their current lives.

The Battle between Good and Evil

It is quite astonishing how the hearts of the Arabs were closed to the concept of the afterlife and the consequences therein, while the battle between good and evil has been unfolding in the human world since time immemorial, never knowing respite or tranquility. Thousands of years before the advent of Muhammad, the ancient Egyptians used to provide the deceased with provisions for the afterlife, placing in their shrouds the Book of the Dead with its hymns and spells. They depicted on their temples the scales of justice, accountability, repentance, and punishment.

The ancient Indians envisioned contentment in "Nirvana". The Zoroastrian Persians did not shy away from the battle between good and evil and the deities of darkness and light. The followers of Moses and Jesus described eternal life, God's satisfaction, and His wrath. Did these Arabs not hear anything about all of this? They were people of trade who communicated with the people of these regions during their journeys and travels.

How could they not have heard? How could they not have formed their own perception of it, being people of the desert, closer to the concept of the existence of souls that manifest in the heat of noon and the dusk of night? Souls, some virtuous, and others malevolent! Souls that they believed resided within the idols that brought them closer to God's favor. Without a doubt, their souls were more inclined towards the tangible reality, and because they were people of entertainment and wine, they were more skeptical about the rewards of the afterlife.

They believed that the good or bad a person experienced in this life was the result of their deeds, and there were no rewards or consequences in the afterlife. Hence, most of the early revelations in Mecca emphasized the role of Muhammad as a warner and a bearer of good news, cautioning against the consequences for the souls of those among whom he was sent. It was worthwhile to awaken them to their state of ignorance and misguidance, to raise them from idol worship to the worship of the One, Almighty God.

In the Path of Salvation

In his pursuit of this spiritual salvation for his people and all of humanity, Muhammad endured various forms of harm and sacrifices. He experienced both physical and psychological pain. He embarked on journeys away from his homeland, and he faced enmity from his own family and children. It's as if Muhammad's love for his people grew stronger, and his concern for their salvation intensified in response to the harm and adversity he faced.

On the Day of Resurrection and Accountability, the signs were clear and crucial for his people to heed in order to save themselves from the pitfalls of idolatry and the consequences of their sins. Therefore, in the early years of his mission, revelation did not cease to warn them about these matters and open their eyes to them. Despite their resistance and attempts to suppress this message, Muhammad continued to emphasize the importance of these warnings. This ultimately led to the fierce conflict that raged between him and his people, a struggle that did not subside until Islam emerged victorious and God's religion was made dominant over all others.