Prior to Islām, Arabia was composed of the followers of many diverse religions – the most distinctive of which were Idolatry, Atheism, Zoroastrianism, Sabianism, Christianity and Judaism. Of these religions the most common and wide-spread throughout the country was the religion of idolatry, which in actuality, should be referred to as the true religion of the country. Idolaters did acknowledge the existence of Allāh the Exalted, but considered their idols a means to reach Him. They were entangled in their intermediary mediators to such an extent as the thought of their true creator had escaped their minds. In addition to commonly shared idols, every tribe possessed its own exclusive idol as well. In Makkah, Isāf and Nā’ilah were the idols of the Quraish, before which sacrifices were slaughtered. ‘Uzzā was an idol situated in Nakhlah, commonly shared by the Quraish and Banū Kinānah. In Ṭā’if was the idol belonging to the Banū Thaqīf, known as Lāt. Manāt belonged to the Aus and Khazraj. In Dummatul-Jandal the idol named Wadd, belonged to the Banū Kalb. Suwā‘ was the idol of the tribe of Hudhail. Yagūth was the idol of the tribes of Mudhḥaj and Ṭayy. Nasr was the idol of the Dhul-Kilā‘, and finally Ya‘ūq which belonged to the tribe of Hamdān, was situated in Yemen, and so on and so forth. The greatest of all was named Hubal, which was placed in the Ka‘bah, and during battle, upon victory, slogans of its name were called out.1
In Arabia, the centre of the Idolaters was the Ka‘bah where many idols had been placed collectively.2 The idolatrous people of Arabia would gather in Makkah from all over the country for the purpose of pilgrimage. This was as if the only remaining sign of the teachings of Abrahamas. However, even in the rites of pilgrimage, these people had invented many idolatrous traditions, which were later dispelled by Islām. Due to its distinctively inherent religious element, Makkah and its surrounding region was known as the Ḥaram3, where any and all forms of carnage and massacre were strictly forbidden. Correspondingly, to facilitate the passage of travellers for the purpose of Ḥajj4 and ‘Umrah5 there were four months, Muḥarram, Rajab, Dhul-Qa‘dah and Dhul-Ḥijjah, which were considered to be months of honour. All forms of violence and bloodshed came to a halt during these months and pilgrims could travel in peace.
In addition to idolatry, atheism was also found in Arabia as well. Its followers did not believe in the existence of God, life after death, or reward and punishment, etc. The Holy Qur’ān also makes mention of this as well.
There were Zoroasters in Arabia as well, who worshipped fire and stars. However, these people also believed in the existence of God and did observe various forms of worship in their religion. Research scholars believe that this religion, which originated from Iran, was among the revealed religions, but gradually strayed from its true precepts. Mention of this is also found in the Holy Qur’ān.6 The present nation of Persia is a follower of this very religion.
Sabianism was also another religion to which the Holy Qur’ān also makes mention. This religion was a combination of Zoroastrianism and Juddaism. However, it is known that the Arabians used the word Ṣābī to refer to anyone who had forsaken his ancient religion and adopted a religion similar to that of monotheism. Hence, upon certain instances the Holy Prophetsa and his companions were also referred to as Ṣābī.
Christianity had entered Arabia significantly prior to the advent of Islām and many tribes had accepted this religion. In Arabia, the region of Najrān was a main centre of Christianity.
The Jews of Arabia had initially emigrated from Syria, after which various other tribes became Jewish in their following. Yathrab, Khaibar and Taimā were the main centres of Juddaism.
There was another religion attributed to Prophet Abrahamas, and it was a claimant of monotheism. People referred to it as the Ḥanīfī religion. In the early era of the Holy Prophetsa, and prior to him, some people, as a result of their repugnancy to Arabia’s extreme idolatry and whilst receiving light from the rays of the rising sun of prophethood (received by some in advance), were inclined to this religion. However, in all of Arabia, the numeric figure of these people was merely confined to a few souls. Most of these people resided in the close proximity of Makkah. Zaid bin ‘Amr, the cousin of Ḥaḍrat ‘Umarra, who was at terms with the Holy Prophetsa, was also among these people. However, he passed away prior to the advent of the Holy Prophetsa. Sa‘īd bin Zaidra, who was a renowned companion of the Holy Prophetsa and was among the ‘Asharah Mubashshirah7, was his son. Zaid hated idols to such extent as he refused to even consume the food made as an offering to idols. He would say to others, “What are these things that you worship?”8 In Ṭā’if, Umaiyyah bin Abī Ṣalt was a distinguished poet and respected chieftain who had also abandoned idolatry and had adopted the Ḥanīfī religion. Umaiyyah lived until after the Battle of Badr, but the acceptance of Islām was not in his destiny. At one occasion, the Holy Prophetsa listened to his monotheistic poetic couplets with great keenness and said with regret, “Umaiyyah was left without Islām at the brink of acceptance.”9
Another individual was Waraqah bin Nawfal, who was the cousin of Ḥaḍrat Khadījahra, and lived in Makkah. He had abandoned the practice of idolatry and later became Christian. He was well acquainted with the Torah and Gospel and possessed a deep study of them. When the angel of God descended upon the Holy Prophetsa, he attested to the truth of the Prophetsa, but died in that state.10
Another individual named Qis bin Sā‘idah resided in the region of the Banū Bakr bin Wā’il and was an exceedingly eloquent and articulate speaker. Prior to his advent, the Holy Prophetsa also listened to an address delivered by him at the ‘Ukāẓ Carnival. Moreover, during the time of his prophethood, the Holy Prophetsa said, “At ‘Ukāẓ, I listened to an address delivered by Qis bin Sā‘idah, which he delivered while sitting on a camel” and the Prophetsa would extol his eloquence. Qis had also abandoned idol worship and had adopted a monotheistic ideology, but died prior to Islām.11
Another man was ‘Uthmān bin Ḥuwairith who lived in Makkah. He had forsaken idolatry and become a follower of the Ḥanīfī religion. However, when he reached the court of Caesar in Rome, he converted to Christianity and also died in this state. This occurred prior to Islām.12
Hence, prior to the advent of Islām various religions existed in Arabia. However, despite the diversity of religions found in Arabia, its true and common religion was idolatry. The number of other religions was very small, and even they, were in an austere state of ruin and failure. European historians have themselves admitted this fact. Whilst reviewing the ancient religions of Arabia, Sir William Muir states:
“During the youth of Mahomet, the aspect of the Peninsula was strongly conservative; perhaps never at any previous time was reform more hopeless......After five centuries of Christian evangelisation, we can point to but a sprinkling here and there of Christian converts; - the Beni‘l-Ḥārith of Nejrān; the Beni Hanīfa of Al-Yemāma; some of the Beni Ṭai’ at Teimā; and hardly any more. Judaism, vastly more powerful, had exhibited spasmodic efforts at proselytism; but, as an active and converting agent, the Jewish faith was no longer operative. In fine, viewed in a religious aspect, the surface of Arabia had been now and then gently rippled by the feeble efforts of Christianity; the sterner influences of Judaism had been occasionally visible in a deeper and more troubled current; but the tide of indigeneous idolatry and Ishmaelite superstition, setting strongly from every quarter towards the Ka‘ba, gave ample evidence that the faith and worship of Makkah held the Arab mind in a rigorous and undisputed thraldom.”13
This was not the state of Arabia alone, rather, this time period was an era of darkness for the entire world and all religions had moved away from its original precepts. The mantle of misguidance had been spread in every direction. The following Qur’ānic verse alludes to this very fact:
“Corruption has appeared on land and sea”14
In other words, religions based on the revelation of God have also been corrupted as well as those whose foundation is not laid upon revelation. Now perceive the fact that when the world is overcast by darkness, the sun rises and when land begins to singe it naturally attracts rain. Then, was it not appropriate for a spiritual sun to rise after a state of spiritual darkness? Should not spiritual land scorching of heat have drawn in rain? God the Almighty states:
“Allāh alternates the night and the day”15
Moreover, he states:
“Know that Allāh is now quickening the earth after its death”16
Thus, suddenly a sun rose in this era of darkness, which illuminated the corners of the earth with its rays. During this time of extreme heat, unexpectedly a cloud ascended which showered its rain of mercy upon thirsty land. Rivers and streams, which had dried, gushed forth of water. Which horizon did this sun rise from? How did it reach its zenith? Which mountain did this cloud come forth from? How did it encompass the entire world? The answers to these questions, God willing, shall be presented in subsequent pages.
وَمَا تَوْفِیْقِیْ اِلَّا بِاللّٰهِ ۔ 17
1 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, pp. 74-76, Qiṣṣatu Amr bin Luḥaī wa Dhikru Aṣnāmil-‘Arab, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
2 Ṣaḥīḥ Bukhārī, Kitābu Wujūbil-Ḥajj
3 Sacred proximity of the Ka‘bah (Publishers)
4 A Pilgrimage to the Ka‘bah (Publishers)
5 Lesser Pilgrimage in which some of the rites of the Ḥajj are left out. ‘Umrah can be performed at any time during the year. (Publishers)
6 Al-Ḥajj (22:18)
7 The 10 Bearers of the Glad Tidings of Paradise (Publishers)
8 Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Ḥadīthi Zaid bin ‘Amr, Ḥadīth No. 3826
9 Ash-Shamā’ilun-Nabawiyyah, By Tirmidhī, Bābu Mā Jā’a fī Ṣifati Kalāmi Rasūlillāhisa, Ḥadīth 306, Dārul-Kutubil-‘Arabī, Beirut, Lebanon, (1998)
10 Ṣaḥīḥ Bukhārī, Kitābu Bad’il-Waḥī, Bābu Kaifa Kāna Bad’ul-Waḥī, Ḥadīth No. 3
11 Al-Iṣābatu fī Tamīziṣ-Ṣaḥābah, Under Qis bin Sā’idah, Volume 5, pp. 412-413, Dārul-Kutubil-‘Ilmiyyah, (2005)
12 As-Sīratul-Ḥalbiyyah, Bābu Mā Ḥafiẓahullāhu Ta‘āla bihī fī Ṣigharihi....., Volume 1, p. 181, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, (2002)
13 Life of ‘Mahomet’, By Sir William Muir, pg. xcvii, Reprint of the 1894 Ed., Published by Voice of India New Delhi
14 Ar-Rūm (30:42)
15 An-Nūr (24:45)
16 Al-Ḥadīd (57:18)
17 I have no power save that which Allāh has endowed me with (Publishers)