The Reestablishment of Islam (610 AD – Death of Prophet Muhammad ﷺ)

IV. The Public Preaching and Early Opposition (613–619 AD)

The Command to Proclaim Openly

After three years of quiet, private da‘wah (invitation) to Islam, centered around close family, friends, and trusted individuals, Prophet Muhammad ﷺ received a decisive command from Allah to take the message to the public:

"And warn your closest kindred."
(Surah Ash-Shu‘ara 26:214)

This command marked a critical transition in the Prophet’s mission—from cautious, selective preaching to open public proclamation. He ascended Mount Safa, a traditional site used for public announcements in Mecca, and called out to the tribes of Quraysh. As the clans gathered in curiosity and respect—knowing him as al-Amīn (the Trustworthy)—he asked them a question to establish the credibility of his warning:

“If I told you that an enemy was approaching from behind this hill to attack you, would you believe me?”

They affirmed:

“Yes, we have never known you to lie.”

He then declared:

“Then I am a warner to you before a severe punishment.”

This proclamation, though brief, was a direct and uncompromising call to abandon idolatry and heed the message of divine accountability. It stunned the crowd. Among the first to react was his own paternal uncle, Abu Lahab, who angrily responded:

“May you perish! Is this why you gathered us?”

In response, Allah revealed Surah Al-Masad, condemning Abu Lahab and his wife for their hostility:

“Perish the hands of Abu Lahab, and perish he! His wealth and his gains will not benefit him. He will be burned in a Fire of blazing flames...”
(Surah Al-Masad 111:1–3)

This public condemnation was unprecedented and signaled the beginning of serious tension between the emerging Muslim movement and the ruling Quraysh elite.

The Quraysh Respond: Threatened Foundations

The public da‘wah of Islam was not a mere religious call in the spiritual vacuum—it was profoundly subversive to the socio-political and economic structure of Meccan society.

At the heart of this conflict was the Ka‘bah, the central shrine of Mecca, which was then filled with over 360 idols, representing various tribal gods. The Quraysh had positioned themselves as religious stewards of this site, attracting pilgrims from across Arabia. This gave them not only spiritual authority but significant commercial revenue from trade and pilgrimage services.

The Prophet’s ﷺ message of Tawḥīd (absolute monotheism) undermined this polytheistic system entirely. It invalidated idolatry, dismissed intercessory deities, and demanded complete submission to Allah alone.

Furthermore, Islam’s social ethics were revolutionary. The Qur’an emphasized moral accountability, justice, charity, and the equality of all believers—rich or poor, master or slave. This challenged the tribal aristocracy of Mecca, who derived power from lineage, wealth, and patronage. A religion that elevated slaves like Bilāl ibn Rabāḥ or the impoverished like ‘Ammār ibn Yāsir was a radical affront to the Quraysh's rigid social order.

Tactics of Suppression: Mockery, Boycott, and Brutality

Facing a rapidly growing ideological threat, the Quraysh adopted a multifaceted campaign of suppression:

1. Slander and Smear Campaigns

To undermine the Prophet’s ﷺ credibility, the Quraysh resorted to mockery and false accusations. They labeled him:

  • A poet—to imply the Qur’an was fabricated,

  • A sorcerer—to claim he bewitched people,

  • A madman—to dismiss his revelations as delusion.

Allah responded in the Qur’an by directly refuting these charges:

“It is not the word of a poet—little do you believe. Nor is it the word of a soothsayer—little do you reflect. It is a revelation from the Lord of the worlds.”
(Surah Al-Haqqah 69:41–43)

2. Physical and Psychological Torture

Muslims without tribal protection—especially the enslaved and poor—suffered horrific abuse:

  • Bilāl ibn Rabāḥ was dragged through hot sand and pinned under a heavy stone, repeatedly whipped while proclaiming, “Aḥad, Aḥad” (One, One)—a defiant declaration of monotheism.

  • Sumayyah bint Khabbāṭ, the mother of ‘Ammār ibn Yāsir, was tortured and ultimately became the first martyr in Islam, killed by Abu Jahl himself.

  • The family of Khabbāb ibn al-Aratt endured beatings and branding with heated iron.

The Prophet ﷺ, though protected by his tribe, was not spared humiliation. He was mocked in the streets, had animal entrails thrown on him during prayer, and was ridiculed in public gatherings.

3. The Social and Economic Boycott

As Islam’s influence grew, the Quraysh attempted to isolate the Prophet ﷺ and his supporters. In the 7th year of Prophethood, they enforced a written pact, placing a total boycott on the clans of Banū Hāshim and Banū al-Muṭṭalib—regardless of individual belief.

The boycott stipulated:

  • No trade or business transactions,

  • No marriage alliances,

  • No social interactions,

  • No supply of food or resources.

For nearly three years, Muslims and their sympathizers were confined to a barren valley known as Shi‘b Abī Ṭālib. Suffering was intense—children cried from hunger, leaves and bark became sustenance, and whispers of smuggling food in secret carried immense risk.

Despite this, the Muslims remained resilient, sustained by revelation and unwavering faith.

The Role of Khadījah and Abu Ṭālib

During this period of extreme hardship, two figures were instrumental in supporting the Prophet ﷺ:

Khadījah bint Khuwaylid

The Prophet’s ﷺ first wife and the first believer in Islam, Khadījah, was a source of unparalleled emotional, moral, and material support. A wealthy and respected businesswoman, she used her resources to shelter, feed, and sustain the Muslim community during the boycott. Her unwavering faith and encouragement fortified the Prophet ﷺ during times of despair.

The Prophet ﷺ later said of her:
“She believed in me when no one else did… she supported me with her wealth when no one else would.”
(Narrated in Musnad Ahmad and Sahih Bukhari, summarized)

Abu Ṭālib ibn ‘Abdul-Muṭṭalib

Although he never accepted Islam, the Prophet’s ﷺ uncle Abu Ṭālib provided essential tribal protection. In the highly clan-oriented society of Arabia, this meant that no one could harm Muhammad ﷺ without facing retaliation from Banū Hāshim. Abu Ṭālib defended his nephew fiercely, refusing to abandon him despite immense pressure from the Quraysh.

The Year of Sorrow (619 AD)

In the 10th year of Prophethood, tragedy struck: within a few months, both Khadījah and Abu Ṭālib passed away. Their deaths plunged the Prophet ﷺ into deep grief and left him vulnerable in Mecca.

This year came to be known as ‘Ām al-Ḥuzn—The Year of Sorrow.

The loss of Khadījah was a personal devastation. She had been his emotional pillar, the mother of his children, and his closest confidante. With her gone, he faced the world bereft of his most trusted support.

The death of Abu Ṭālib, meanwhile, removed his tribal shield. The Quraysh now felt emboldened to escalate their aggression, as no powerful elder remained to deter them.

After their deaths:

  • Insults turned into physical threats,

  • Attempts to strangle or beat the Prophet ﷺ occurred in public,

  • He faced rejection even in neighboring towns, such as Ṭā’if, where he was pelted with stones and forced to flee.

Yet despite this, the Prophet ﷺ remained steadfast. Revelations during this time—such as Surah Yūsuf—offered divine solace, reminding him that hardship was the path of all prophets before him.

“Indeed, with hardship comes ease.”
(Surah Ash-Sharh 94:6)

His unwavering trust in Allah, and the loyalty of his small but growing band of followers, kept the flame of Islam alive during its darkest days.

Note to Readers:

If you believe that the representation of Islam in this post does not accurately reflect its teachings or core beliefs, we encourage you to share your perspective. Please reference specific Islamic sources—whether from the Qur’an, authentic Hadith, or respected scholarly interpretations—to clarify any discrepancies. The aim is to engage in respectful, informed, and evidence-based dialogue to better understand Islam’s true narrative. Your input is valuable in promoting accurate and constructive discussion.

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