Quraysh begin to oppose Muhammad
Tabari VI p. 93
Muhammad declared God's message openly and declared Islam publicly to his fellow tribesmen.
Worth remembering here is that Islam, literally translated, means 'Submission'.
When he did so, they did not withdraw from him or reject him in any way, as far as I have heard, until he spoke of their gods and denounced them.
Apart from the reverence the Quraysh held for Allah and the other gods of the Kaaba, their gods were also their main source of income. No wonder they were upset.
When he did this, they took exception to it and united in opposition to him, except for those of them whom God had protected from error by means of Islam. The latter were few in number and practiced their faith in secret.
The order of the day - hardly surprising, those submitting to the call of Muhammad didn't oppose him. Most of his clan held on to the religion of their ancestors.
His uncle Abu Talib was friendly to him, however, and protected him and shielded him from harm.
This was the order of the day in Arabia. Anyone not protected by his clan was up for grabs.
Muhammad contintued to do God's work and to proclaim his message, undeterred by anything.
It is quite likely that without the protecting hand of Abu Talib, Islam would have floundered.
When Quraysh saw that he would not give them any satisfaction, they objected to his departing from their ways and denouncing their gods, seeing that Abu Talib protected him, shielded him from harm, and would not hand him over to them, a number of the nobles of Quraysh went to Abu Talib and said:
"Abu Talib, your nephew has reviled our gods, denounced our religion, derided our traditional values and told us that our forefathers were misguided. Either curb his attacks on us or give us a free hand to deal with him, for you are just as opposed to him as we are, and we will deal with him for you. "
Abu Talib gave them a mild answer and declined courteously, and they left him. Muhammad continued as before, proclaiming the faith of God and summoning people to it.
This is the clan system at work. When you have a problem, you go to the clan leader, present the matter, and respect the decision. Muhammad gets a free pass to mock his clan for their religion. This leads to another round of diplomacy:
After this, Muhammad was enstranged from the Quraysh, and they withdrew from him and harbored a secret hatred for him.
Knowledge of a secret hatred is most certainly a miracle.
Eventually they went to Abu Talib once again: "Abu Talib," they said, "we hold you in respect among us on account of your age, your nobility, and your standing. We asked you to forbid your nephew to attack us, but you did not do so. By Allah, we can no longer endure this vilification of our forefathers, this derision of our traditional values and this abuse of our gods. Either your restrain him or we shall fight both of you over this until one side or the other is destroyed," or words to that effect. Then they left.
The clan system is still intact at this point in time. Even this quite serious matter is taken to the relevant clan leader and discussed openly before anyone resorts to use of force. In this case the ultimatum was not carried through, and no war erupted. At thepledge of Al-Aqabah the Muslims promised to go to war for Muhammad, and at the pivotal battle of Badr, they followed through.
This breach and enmity with his tribe weighed heavily on Abu Talib, but he could not reconcile himself to surrender Muhammad to them or deserting him.
Clan protection was the only form of civil society available. Revoking this was similar to revoking a citizenship today - not an action taken lightly. The situation repeats:
They sent one of their number, whose name was al-Muttalib, to Abu Talib to ask permission for them to enter. He said: "Here are the shaykhs and nobles of your tribe asking permission to visit you." He told him to ask them to come in, and when they had done so, they said: "Abu Talib, you are our elder and our chief, so give us justice against your nephew and order him to desist from reviling our gods, and we will leave him to his god."
Before Islam, there was freedom of religion in Arabia. The Meccans didn't request compensation or punishment for Muhammad mocking their gods and their religion, merely that he'd cease and desist. And he was free to worship any god he liked even after this.
The Meccans had a long-standing tradition of worshipping Allah, al-Lat, al-Uzza, Manat and the other stone idols of the Kaaba, and had a (probably very welcome) source of income from Arabs going on Umra (lesser pilgrimage), the Hajj (greater pilgrimage) and charging for food, water and sacrificial animals. Qusayy made an institution of this in great detail, in particular of the Hajj. When Muhammad conquered Mecca, he saw no reason to change these rituals.
Abu Talib sent for Muhammad, and when he came in, he said: "Nephew, here are the shaykhs and nobles of your tribe. They have asked for justice against you, that you should desist from reviling their gods and they will leave you to your god." "Uncle," he said, "shall I not summon them to something which is better than their gods?" "What do you summon them to?" he asked.
That noone seems to know what Muhammad is summoning the Meccans to is noteworthy. It would appear that he has been spending much more time and energy denouncing the Meccan gods than explaining his own.
He replied: "I summon them to utter a saying through which the Arabs will submit to them and they will rule over the non-Arabs."
Muhammad got this concise description absolutely right. The Arabs would soon submit to Islam, then proceeded to conquer all surrounding lands.
Abu Jahl siad from among the gathering: "What is it, by your father? We will give it to you and ten like it." He answered: "That you should say; "There is no deity but God." They took fright at that and said: "Ask for anything rather than that!" But" he said: "If you were to bring me the sun and put it into my hand, I would not ask you for anything other than this."
So much for Muhammad taking his religion private. Later, though, Muhammad entered a bargain with the Quraysh and compromised significantly on this clear position.
They rose up to leave in anger and said: "By Allah, we shall revile you and your god who commands you to do this!"
Tabari includes Quran 38:6 and 38:7 here. The full context is a typical Meccan sura, recounting the conflict and accusations going back and forth between the Quraysh and Muhammad:
Quran 38:2: Nay, those who disbelieve are in false pride and opposition.
Quran 38:3: How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.
Quran 38:4: And they wonder that a warner (Muhammad) has come to them from among themselves. And the disbelievers say: "This (Muhammad) is a sorcerer, a liar.
Quran 38:5: "Has he made the ālihah (gods) into One Ilāh (Allāh). Verily, this is a curious thing!"
An important difference, indeed.
Quran 38:6: And the leaders among them went about (saying): "Go on, and remain constant to your ālihah (gods)! Verily, this is a thing designed (against you)!
Quran 38:7: "We have not heard of this in the religion of these later days. This is nothing but an invention!
Quran 38:8: "Has the Reminder been sent down to him from among us?" Nay, but they are in doubt about My Reminder! Nay, but they have not tasted torment!
Much more torment follows through this sura. There is no doubt that this is a serious matter.
Also quoted here is verse 56 from sura 28, which is usually considered late Meccan. We notice how 'Allah' replaces 'Ar-Rahman' here. With context:
Quran 28:51: And indeed now We have conveyed the Word to them, in order that they may remember.
Quran 28:52: Those to whom We gave the Scripture before it, they believe in it.
A reference to Jews and Christians, and the idea that their scriptures were originally identical to the Quran. Archaeological evidence, as is well known, has a different opinion on that issue.
Quran 28:53: And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allāh in Islām as Muslims.
Quran 28:54: These will be given their reward twice over, because they are patient, and repel evil with good, and spend out of what We have provided for them.
Note the discreet reference to the Zakat or other means of spending one's wealth in Allah's cause. On the basis that all things fundamentally belong to Allah, not to the individual.
Quran 28:55: And when they hear Al-Laghw (dirty, false, evil vain talk), they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant."
Quran 28:56: Verily, you (Muhammad) guide not whom you like, but Allāh guides whom He wills. And He knows best those who are the guided.
Since noone except Muhammad ever was in contact with Allah, it's quite difficult to determine who is guided and who is not. While it might look like this verse explains away the lack of success Muhammad experiences with his mission, it is probably not meant to be interpreted this way.
There are several further accounts of the Meccans complaining to Abu Talib about the activity of Muhammad, and some of the Muslims chose to emigrate to (the Christian kingdom) Abyssinia. Muhammad stayed in Mecca.
Quraysh show increased hostility to Muhammad
Tabari VI p. 101
When those of Muhammad's companions who emigrated to Abyssina had departed, Muhammad remained in Mecca preaching in secret and openly, protected by God through his uncle Abu Talib and by those of this clan who answered his call for support. When Quraysh saw that they had no means of attacking [Muhammad] physically, they accused him of sorcery, soothsaying and madness, and of being a poet.
As above in sura 38:4. The Quran has many examples of these dialogues. The reply above, where the Quraysh are threatened with a severe torment, is typical. The accusation of being a poet is amusing. The Arabs generally liked poetry and used poems as a news media, including the debates that today would take place in the 'Opinion' columns. Muhammad had his own opinion about those who composed poems against him.
They began to keep away from him those whom they feared might listen to him and follow him. The most serious step which they are reported to have taken at that time was the following:
Abdallah b. Amr told: "I was with the Quraysh when their nobles assembled one day in the Hijr and discussed Muhammad. They said: "We have never seen the like of what we have endured from this man. He has derided our traditional values, abused our forefathers, reviled our religion, caused division among us, and insulted our gods. We have endured a great deal from him," or words to that effect.
A concise description of what troubled the Quraysh.
While they were saying this, Muhammad suddenly appeared and walked up and kissed the Black Stone. Then he passed them while performing the circumambulation, and as he did so, they made some slanderous remarks about him. I could see from Muhammad's face that he had heard them, but he went on. When he passed the second time, they made similar remarks, but again he went on. Then he passed them the third time, and they made similar remarks; but this time the stopped and said: "Hear, men of Quraysh. By Him in whose hand Muhammad's sould rests, I have brought you slaughter."
Not knowing what the Quraysh have said, we can probably assume anyway that this is an escalation of the verbal conflict. Certainly the Quraysh were stifled by the threat.
They were gripped with by what he had said, and it was as though every man of them had a bird perched on his head; even those of them who had been urging the severest measures against him previously spoke in a conciliatory way to him, using the politest expressions they could think of, and said: "Depart in true guidance, Abu al-Qasim, by God, you were never ignorant."
It's good to see the Quraysh defusing the situation in a friendly way.
Muhammad left, and the next day they gathered in the Hijr, and I (Abdullah b. Amr) was again present. They said to one another: "You were talking about the unpleasentness which you have endured and the things which Muhammad has done to you, but when he openly said something disagreeable, you shrank from him." While they were saying this, Muhammad suddenly appeared, and they leapt upon him as one man and surrounded him, saying: "Is it you have says this and that?" repeating what they had heard of his denounciation of their gods and their religion. The prophet said: "Yes, I am the one who says that."
It is a pity that we are not related the details of what Muhammad is accused of saying. He has fine integrity to stand by his statements rather than trying to sidestep the situation. The reaction is immediate:
"Then I saw one of them grabbing his cloak, but Abu Bakr stood in front of him weeping and saying: "Woe upon you all! Would you kill a man because he says: 'My Lord is God'" (Quran 40:28). Then they left him, and that is the worst thing I ever saw Quraysh do to them.
While it's not particular friendly, it's good to know that the Quraysh never resorted to violence against Muhammad.
The first one who pronounced the Quran loudly
Sirat p. 141
The first man to speak the Quran loudly in Mecca after Muhammad was Abdullah b. Masud. Muhammad's companions came together one day and remarked that Quraysh had never heard the Quran distinctly read to them, and who where there to make them listen to them?
This is quite a few years into Muhammad's prophetic mission. It appears that he has been working quite discreetly rather than preaching openly. Probably Muhammad was afraid of what would happen with a more open approach.
When Abdullah said that he would, they replied that they were afraid on his behalf and they wanted only a man of good family who would protect him from the populace if they attacked him.
The Arab tradition was that one needed the protection of the clan. Without it, noone would be deterred from attacking or robbing you. Muhammad was under the protection of his uncle Abu Talib, even though the uncle did not become a Muslim.
He replied: "Let me alone, for God will protect me." So in the morning he went to the sanctuary while Quraysh were in the conferences, and when he arrived to the Maqam, he read: "In the name of God, the compassionate, the merciful," raising his voice as he did so.
This is the opening line of all suras except number 9. The one recited here is number 55, named Ar-Rahman. This is interesting, as 'the compassionate' (or 'The Most Gracious') is a translation of 'Ar-Rahman', which was the name of a Yeminite god. The first verses of Sura 55 read ('Ar-Rahman' left untranslated):
Quran 55:1: Ar-Rahman!
Quran 55:2: He has taught the Qur'ān.
Quran 55:3: He created man.
Quran 55:4: He taught him eloquent speech.
Quran 55:5: The sun and the moon run on their fixed courses calculated with measured out stages for each.
Quran 55:6: And the herbs and the trees both prostrate themselves.
Quran 55:7: And the heaven He has raised high, and He has set up the Balance.
Quran 55:8: In order that you may not transgress balance.
Quran 55:9: And observe the weight with equity and do not make the balance deficient.
Quran 55:10: And the earth He has put down for the creatures.
Quran 55:11: Therein are fruits, date palms producing sheathed fruit stalks.
Quran 55:12: And also corn, with leaves and stalk for fodder, and sweet-scented plants.
Quran 55:13: Then which of the Blessings of your Lord will you both (jinn and men) deny?
Quran 55:14: He created man from sounding clay like the clay of pottery.
Quran 55:15: And the jinn He created from a smokeless flame of fire.
Quran 55:16: Then which of the Blessings of your Lord will you both (jinn and men) deny?
It makes good sense to start the first public Quran recital by a creation account. Of note is that this sura is usually considered Medinan. As it is being recited in Mecca well before the Hijrah, this seems to be an error.
Then he turned towards them as he read, so that they noticed him, and they said: "What on earth is this son of a slavewoman saying?" And when they realized that he was reading some of what Muhammad prayed, they got up and began to hit him in the face; but he continued to read so far as God willed that he should read.
It might have annoyed the Quraysh that the sura is named Ar-Rahman, not Allah, and doesn't mention Allah by name, nor the other gods they used to worship. They certainly get upset. And instead of inquiring if there is a mistake between an attribute or a name of a god, they resort to violence:
Then he went to his companions with the marks of their blows on his face. They said: "Ths is just what we feared would happen to you." He said: "God's enemies were never more contemptible in my sight than they are now, and if you like, I will go and do the same thing before them tomorrow." They said: "No, you have done enough, you have made them listen to what they don't want to hear.
One could say that it's a shame the Quraysh are rejecting this sura. It's one of the most beautiful in the Quran, describing in vivid detail the delights that await the righteous ones, with only very few verses condemning the infidels to Hell. The repetition of "Then which of the Blessings of your Lord will you both deny?" adds a pleasent, stylish structure to the sura.
Sura 56 continues in the same vein, adding rivers of wine and eternal virgins to the already quite sensual description here. The description is quite fit to attract the desires of the Arabs with this contrast to their own dry and barren country. The description of paradise is from a time where wine was legal for the Muslims, and didn't change when wine was banned.
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