The Spread of Islam Among the Tribes of Quraysh & Its Universality


Islam, during the secret stage, spread equally among the different tribes of Quraysh giving no preponderance to any tribe to the exclusion of the others. This phenomenon was counter to the nature of tribal life at that time. Although it hindered Islam to fully utilize the tribal and clannish formation in protecting and spreading the new Da‘wah (call), at the same time, it did not instigate the other clans against it under the pretext that the Da‘wah achieved the interests of the particular clan to which it belonged, and overvalued it on the account of the other clans. The equality of all the tribes helped spread Islam among the different clans of Quraysh, without clannish reservations.

Abu Bakr As-Siddeeq belonged to Taym, ‘Uthmaan bin ‘Affaan  belonged to the Banu Umayyah, Az-Zubayr bin Al-‘Awwaam belonged to Banu Asad, Mus‘ab bin ‘Umayr belonged to Banu Abd Ad-Daar, ‘Ali bin Abi Taalib belonged to Banu Haashim, ‘Abd-Ar-Rahmaan bin ‘Awf belonged to Banu Zuhrah, Sa‘eed bin Zayd belonged to Banu ‘Adiyy, ‘Uthmaan bin Math‘oon belonged to Banu Jumah.

Moreover, some Muslims during that stage did not even belong to the Quraysh, for example ‘Abd-Allaah bin Mas‘ood belonged to Huthayl, ‘Utbah bin Ghazwaan belonged to Maazin, ‘Abd-Allaah bin Qays belonged to Al-Ash‘ariyyoon, ‘Ammaar bin Yasir  belonged to ‘Ans of Mathij, Zayd bin Haarithah belonged to Kalb, At-Tufayl bin ‘Amr belonged to Daws, ‘Amr bin Abasah belonged to Sulaym, and Suhayb An-Namiri belonged to Banu An-Namir bin Qaasit. This makes clear that Islam was not meant to be solely for Makkah in particular.

The Prophet, sallallaahu ‘alayhi wa sallam, adopted an accurate strategy while cutting his way, and utilized all the available means while completely putting his trust in Allaah The Almighty. He paid special attention to profound education, accurate constitution, wide-ranging learning, security precautions, natural interaction with society, and comprehensive preparation for the stage that would follow that of secrecy.

The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, knew with certainty that Da‘wah to Allaah The Almighty did not come to remain in secret, therewith to address only individuals one after the other; on the contrary, it came in order to establish the proof against mankind and to rescue such people as Allaah willed to rescue from the darkness of Shirk (polytheism) and ignorance into the light of Islam and Tawheed (monotheism). Allaah The Almighty disclosed the reality and field of that Da‘wah from its early stages, where the Quran which was revealed in Makkah demonstrated how comprehensive and universal Da‘wah would be. Allaah The Almighty Says (what means):

·  {It is but a reminder to the worlds.}[Quran 38:87]

·  {But it is not except a reminder to the worlds.}[Quran 68:52]

The Da‘wah came to address all people and rescue those for whom the best reward has preceded from Allaah The Almighty. This implies that Da‘wah came to be universal, and among its characteristics are the proclamation, the expounding of the truth, the conveying of the message, the exposition, the warning, and the enduring of the consequential belying, harm and killing.

The Prophet, sallallaahu ‘alayhi wa sallam, conducting his Da‘wah in secret was an exceptional case, due to special conditions and circumstances, related to the early stage, its weakness and the alienation of the Da‘wah. It is within this framework that this matter should be understood.

If concealment and secret management are reformist policies to be followed by Muslims in times of war as well as peace, then the same is true for Da‘wah. The secret management of Da‘wah was necessary due to the reality at that time, otherwise, the basic rule requires that religion, law and ruling of Allaah be clarified to all mankind. However, the secret management of such things as the ways, plans and details of Da‘wah is necessary for the reformer and it is subject to human consideration and reasoning, as long as it does not result in the concealment of the religion or the truth, and as long as it does not affect exposing or conveying anything harmful. Take, for instance, knowledge of the number of followers who believe in the Da‘wah: this is a matter which does not affect conveying and warning, for which all the Scriptures were revealed, and the messengers, may Allaah exalt their mention, were sent. It may remain in secret as long as it serves the interest of Islam, provided that the Da‘wah and its conveyance continue to be conducted. For this reason, the Prophet, sallallaahu ‘alayhi wa sallam, continued to conceal many things even after he had openly proclaimed his Da‘wah, warned people in public, and declared his prophethood.

However, those things he concealed did not affect the task of conveying and exposition, like the number of his followers, the place where he used to meet them, and the plans taken to face the plots of Jaahiliyyah.

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