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 lands. Some instances in point are: Abū Dharr al-Ghifārī to Ghifār and Aslam tribes; Abū Mūsā al-Ashʿarī to Ashʿar tribe; Ṭufayl ibn ʿAmr al-Dawsī to Daws; Ashajj ʿAbd al-Qays to ʿAbd al-Qays tribe of Bahrain and many others in different parts.17
Two Modes of Da‘wah
Two basic modes were used for preaching Islam in the Makkan phase. One was the secret mode of preaching and the other was public. These were not some temporary measures. Rather, these constituted an eternal practice. Both were interrelated in that one was to be followed by another. First, preaching was done privately and after its success it was carried out publicly. This order cannot be reversed. For there are many considerations behind this arrangement. In a non-Muslim society it is always imperative to preach in private. For it alone ensures success. This was the practice of earlier Messengers. The Prophet (peace be upon him) did so for three years, avoiding any public preaching. This secret exercise helped increase the number of Muslims. It avoided any unrest in the non-Muslim society. Nor did it incur any hostility which would have hampered the progress. After the success of this phase, public preaching was allowed. During the three years there was a sizeable number of Muslims. Reports make it plain that it was not a strictly surreptitious activity. The Quraysh chiefs as well as the general public knew about this call. However, they did not react publicly. They did not oppose the Prophet (peace be upon him) vehemently, for his call was in a low key. According to Ibn Isḥāq, many Makkan elites had accepted Islam owing to the Prophet’s secret preaching. He provides a list of these converts and clarifies that at a later date men and women accepted Islam en masse. As a result, Islam gained currency in Makkah and was a common topic of discussion.18
It may be argued that a nucleus community should exist prior to making a call for preaching. Otherwise, non-believers might react so furiously that the nascent community of believers would perish altogether. This had happened prior to the emergence of the Muslim community. When the Prophet took to preaching Islam publicly, it evoked the ire of the Quraysh chiefs which shook the foundation of the Muslim community. In the first phase of preaching many Muslim groups had emerged in and around Makkah. It was no longer possible to obliterate them altogether. In number they were formidable and in terms of their resources and conviction too, they were too firm to be removed. Islam had spread in Arabia in the three year long phase of preaching privately.19
After this private phase, there was a switch over to making the call publicly. It led to the inevitable opposition. However, Muslims, by then, were able to withstand the hostility. As a result of public preaching, new dimensions were added. The message of Islam reached every part of the Arabian Peninsula. Rather, it moved into even foreign lands. This ten year long phase of public preaching in Makkah stands out as the golden period in terms of quantity and quality, efficacy and deep rooted results.
Settlement of New Muslims in a Safe Area
This consideration was central to the Prophet’s strategy that whenever he realized that new Muslims would not be able to maintain their faith in their tribe or region, he would settle them in a safe area. They