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

III. The Early Mission: Secret Preaching and Growing Opposition

Quiet Beginnings: The First Converts (610–613 CE)

After the momentous and awe-inspiring first revelation in the Cave of Ḥirāʾ—when the Angel Jibrīl (Gabriel) commanded him to "Read!" (Iqra’)—the Prophet Muhammad ﷺ returned home trembling and shaken. He was comforted by his wife, Khadījah bint Khuwaylid, who became the first person to believe in his prophethood. She reassured him and sought counsel from her cousin Waraqah ibn Nawfal, a monotheist who confirmed that the encounter was with the same angel who had come to Moses.

Following this, there was a temporary pause in revelation—referred to in Islamic tradition as the fatrah—which provided a period of spiritual reflection and readiness. When revelation resumed, the Prophet ﷺ received divine instruction to begin conveying the message of Islam—but initially in secret.

For approximately the first three years, the Prophet ﷺ invited only those he trusted—those known for integrity, reflection, or close personal ties. Islam's central call was radical and unrelenting: Tawḥīd—the absolute Oneness of Allah—and the rejection of all idols and intermediaries. It challenged the very heart of Meccan religious and social life.

Among the earliest converts were:

  • Khadījah bint Khuwaylid – His beloved wife and unwavering supporter.

  • ʿAlī ibn Abī Ṭālib – His young cousin, raised in the Prophet’s ﷺ household; he accepted Islam at approximately 10 years old.

  • Zayd ibn Ḥārithah – The Prophet’s ﷺ adopted son, known for his loyalty and love for the Messenger.

  • Abū Bakr aṣ-Ṣiddīq – His closest friend and companion, whose acceptance led to the conversion of other respected Meccans, including ʿUthmān ibn ʿAffān, ʿAbdur-Raḥmān ibn ʿAwf, Zubayr ibn al-ʿAwwām, and Ṭalḥah ibn ʿUbaydillāh.

This small but steadfast group gathered discreetly to pray and study revelation. The House of al-Arqam ibn Abī al-Arqam, located near Mount Ṣafā, became a safe haven for spiritual teaching and quiet planning. It was there that many received the message for the first time.

These formative years emphasized faith, resilience, and internal transformation. Islam began to attract not only the Prophet’s ﷺ family and friends but also individuals marginalized by Meccan society—the poor, enslaved, and young—who saw in Islam a message of justice, mercy, and divine accountability.

Meccan Society Responds: A Threat to Power and Tradition

As Islam quietly grew, the Quraysh—especially the tribal leaders—began to take notice. Mecca’s economy was deeply intertwined with its religious status as the guardian of the Kaʿbah, which housed hundreds of idols representing various tribes across Arabia. Pilgrimage (ḥajj) brought fame, honor, and economic prosperity. The monotheistic call of the Prophet ﷺ posed a threat not only to religious practice but to the very tribal hierarchy, commerce, and political structure.

The Qurʾān denounced their idols, condemned their exploitation of the poor, and challenged the cultural norms of burying daughters alive, usury, tribal arrogance, and neglect of orphans and the needy. The Prophet’s ﷺ message—though peaceful—was profoundly revolutionary.

In response, Qurayshi leaders attempted negotiation and compromise. They offered the Prophet ﷺ wealth, power, leadership, and even arranged marriages if he would abandon his mission. But his response became legendary:

"By Allah, if they were to place the sun in my right hand and the moon in my left hand, to cause me to abandon this matter, I would not abandon it until Allah causes it to prevail or I perish in the effort."

This unwavering resolve made it clear that Islam was not a personal ambition but a divinely ordained mission.

The Command to Preach Publicly

In the fourth year of prophethood, the Prophet ﷺ received the divine command:

"And warn your closest kindred..."
(Qur’an, Surah Ash-Shuʿarāʾ 26:214)

This marked the transition from private to public preaching. The Prophet ﷺ climbed Mount Ṣafā and called out each clan of Quraysh by name. When they gathered, he asked:

“If I told you that there was an enemy behind this mountain about to attack you, would you believe me?”
They replied: “Yes, we have never known you to lie.”

Then he declared his mission as a warner from Allah, warning of divine punishment for idol worship and calling them to monotheism and moral accountability. The response was explosive. His uncle Abū Lahab responded with scorn and mockery, cursing him publicly—a reaction that was immortalized in Surah al-Masad, condemning Abū Lahab and his wife for their hostility.

From that day, public opposition intensified.

The Beginning of Persecution

As the message spread—especially among slaves, women, and the disenfranchised—the Quraysh escalated their tactics from ridicule to physical abuse and economic sanctions.

Among the most severely persecuted were:

  • Bilāl ibn Rabāḥ – A Black slave who, despite being tortured under the desert sun with a stone on his chest, refused to renounce Islam, repeating: "Aḥad! Aḥad!" (One! One!)

  • Yāsir and Sumayyah – A married couple of modest status; their son ʿAmmār also accepted Islam. Sumayyah became the first martyr in Islam, killed by Abū Jahl for her unyielding faith.

  • Other converts faced beatings, social ostracization, and boycotts. Those from noble families were pressured with public shaming and disinheritance.

The Prophet ﷺ continued to guide, console, and lead with wisdom and patience. He instructed his followers to show restraint, bear the trials with dignity, and remain true to their faith. During this time, the Qur’anic revelations served as a spiritual lifeline.

The Role of the Qur’an: Comfort, Challenge, and Clarification

The Qur’an was revealed in short, vivid chapters during these years—surahs that struck the heart with themes of:

  • Tawḥīd (Oneness of Allah)

  • Yawm al-Qiyāmah (the Day of Judgment)

  • Moral accountability

  • The stories of earlier prophets and destroyed nations

These verses empowered the believers with divine purpose and exposed the moral corruption of the Meccan elite. For instance, Surahs like al-Fajr, al-Balad, and al-ʿAlaq called to righteousness and denounced social injustice.

Even the Prophet’s ﷺ enemies—such as al-Walīd ibn al-Mughīrah—acknowledged the unmatched eloquence of the Qur’an, though they ultimately rejected its message out of pride and fear of losing influence.

Seeds of a Movement

Though small in number and crushed by opposition, the early Muslims embodied unshakable conviction. Islam was no longer just a belief system—it was a moral revolution, a spiritual awakening, and the emergence of a new identity that transcended tribalism, race, and social class.

The house of al-Arqam became a center for transformation, and the early community became a model of patience, faith, and loyalty under immense pressure.

These first years laid the foundation for the ummah—a new community bound not by blood, but by shared belief and submission to Allah. From this persecuted minority would rise a civilization that would alter the course of history.

Note to Readers:
If you believe this post misrepresents Islamic teachings or historical realities, please share your perspective. Kindly reference specific Islamic sources—whether from the Qur’an, Hadith, or reliable scholarly works—to clarify any discrepancies. The goal is respectful, informed, and source-based engagement to ensure an accurate understanding of Islam’s narrative. Your input is welcome.

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