Table of Contents
Testing Faith in the Earliest Days
From the very first days of the message, Islam did not spread in comfort. The small group of early believers entered a path of tests that came from within themselves, from their families, and from the wider society of Makkah. These early challenges shaped the character of the Muslim community and taught them how to remain firm upon truth, even when almost everyone around them rejected it.
The beginning of prophethood had already shaken the heart of the Messenger of Allah ﷺ, yet with the support of Allah and of Khadijah رضي الله عنها and a few early believers, the call to Islam began. As soon as the message started to reach others, trials followed closely behind. These challenges were not yet the open persecution that came later, but they were very real, very painful, and very important for the formation of the first generation.
The early challenges of the da‘wah were a mercy from Allah because they purified intentions, separated sincere believers from those who only followed comfort, and trained the ummah to rely completely on Allah.
Shock and Denial from Society
The first major challenge was simple disbelief. The Prophet ﷺ was already known as Al‑Amin and As‑Sadiq, yet when he said that Allah had sent him as a Messenger, many people refused to accept it.
The Quraysh had known his truthfulness all his life, so the message itself was not rejected because of any fault in his character. It was rejected because it demanded a complete change in belief, worship, and social power. The Quran records the feeling of amazement and rejection among the disbelievers:
﴿وَعَجِبُوا أَن جَاءَهُم مُّنذِرٌ مِّنْهُمْ وَقَالَ الْكَافِرُونَ هَٰذَا سَاحِرٌ كَذَّابٌ﴾
“And they are astonished that a warner has come to them from among themselves, and the disbelievers say, ‘This is a magician, a great liar.’”
[Surah Sad 38:4]
In another place, the Quran sums up their refusal to accept:
﴿بَلْ عَجِبُوا أَن جَاءَهُم مُّنذِرٌ مِّنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ﴾
“But they wonder that there has come to them a warner from among themselves, so the disbelievers say, ‘This is a strange thing.’”
[Surah Qaf 50:2]
The Prophet ﷺ had to face this shock directly. People who once trusted him now called him names. This was an emotional test. It is never easy for a person to be rejected by his own community, especially when his whole life has been spent earning their trust.
Yet, Allah comforted His Messenger ﷺ again and again. Allah made clear that this reaction was not new. Previous messengers had been rejected too:
﴿مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ﴾
“Nothing is said to you except what was said to the messengers before you.”
[Surah Fussilat 41:43]
In the early challenges, the Prophet ﷺ learned that rejection of the message is often not about the Messenger himself. It is about the hearts that are attached to false beliefs and worldly positions.
Pressure from Family and Tribe
Because the call began secretly among close circles, one of the earliest difficulties appeared inside families and clans. When someone accepted Islam, it was not seen only as a personal choice. It was taken as a break from the way of the ancestors and as a threat to the unity and honor of the tribe.
Parents feared their children would abandon the ways of their forefathers. Children saw their parents clinging to idols and turning away from the truth. Husbands and wives sometimes found themselves on different sides. This created intense emotional pressure for the new Muslims.
The Quran describes the general conflict between faith and family expectations:
﴿وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا﴾
“But if they strive against you to make you associate with Me that of which you have no knowledge, then do not obey them, but accompany them in the world with kindness.”
[Surah Luqman 31:15]
This verse came later, but it reflects the same kind of struggle that began in the earliest days: to remain kind to family, while refusing to obey them in disobedience to Allah.
Students of the seerah will see detailed stories of individual companions in other parts of this course. Here we note only the general pattern. The early Muslims had to learn how to speak the truth to their closest relatives, sometimes in whispered conversations, sometimes in tears, and sometimes under threats of disowning or punishment.
The early believers were taught to balance two duties: never disobey Allah to please people, and at the same time maintain kindness and good treatment toward family even when they oppose the truth.
Accusations Against the Prophet ﷺ
As the message spread beyond a few individuals, Quraysh began to search for explanations that would allow them to dismiss it. They knew they could not accuse Muhammad ﷺ of lying in ordinary matters, so they tried to explain away revelation itself.
Different groups among them used different accusations. The Quran records several of these claims. Some said he was a poet:
﴿بَلْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ﴾
“Rather, they say, ‘[He is] a poet, for whom we await a misfortune of time.’”
[Surah at‑Tur 52:30]
Others said he was possessed or a madman:
﴿أَمْ يَقُولُونَ بِهِ جِنَّةٌۚ بَلْ جَاءَهُم بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ﴾
“Or do they say, ‘There is madness in him’? Rather, he has brought them the truth, but most of them hate the truth.”
[Surah al‑Mu’minun 23:70]
Some claimed he was a magician who separated families:
﴿قَالَ الْمَلَأُ مِن قَوْمِهِ إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ﴾
“The chiefs of his people said, ‘Indeed, we see you in foolishness, and indeed, we think you are among the liars.’”
[Surah al‑A‘raf 7:66]
Verses like this reflect a pattern that all prophets faced. The accusations had two purposes. They tried to damage the Prophet’s ﷺ reputation so people would stay away from him, and they helped the leaders of Quraysh to calm their own people by saying that there was nothing special about this new message.
The Prophet ﷺ had to bear these words with patience. Anyone who is insulted knows how painful it can be, especially when it comes from those who once respected you. Yet Allah trained him to rise above their words:
﴿فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ﴾
“So be patient over what they say.”
[Surah Qaf 50:39]
﴿وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ * فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ﴾
“And We certainly know that your breast is constrained by what they say. So glorify the praise of your Lord and be among those who prostrate.”
[Surah al‑Hijr 15:97‑98]
In these early challenges, the Messenger of Allah ﷺ was taught how to respond to verbal attacks: with patience, remembrance of Allah, and continued delivery of the message.
Constant Demands for Miracles and Compromises
Another early challenge was that the disbelievers did not simply say “We do not believe.” They tried to control and condition their belief. They demanded that the Prophet ﷺ produce miracles of their own liking, or that he change parts of the message so that it would fit their desires.
The Quran shows how they said:
﴿وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا * أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا﴾
“And they say, ‘We will never believe in you until you cause a spring to gush forth for us from the earth, or you have a garden of date‑palms and grapes and cause rivers to gush forth within it.’”
[Surah al‑Isra 17:90‑91]
They also suggested that the Quran itself could be changed to make it more acceptable to them:
﴿وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَٰذَا أَوْ بَدِّلْهُ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِن تِلْقَاءِ نَفْسِي﴾
“And when Our clear verses are recited to them, those who do not expect the meeting with Us say, ‘Bring a Quran other than this, or change it.’ Say, ‘It is not for me to change it on my own accord.’”
[Surah Yunus 10:15]
At other times, they suggested religious compromise. They wanted a religion that would allow them to keep their idols while also honoring the new message. The Quran responds to this spirit of compromise:
﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ * لَا أَعْبُدُ مَا تَعْبُدُونَ﴾
“Say, ‘O disbelievers, I do not worship what you worship.’”
[Surah al‑Kafirun 109:1‑2]
This surah was a clear, early declaration that Islam would not mix truth with falsehood to win people’s approval. The Prophet ﷺ had to stand firm. He could not change the message to make it easier to accept. This was a heavy challenge for someone who wanted his people to be saved, but his obedience to Allah was absolute.
No part of revelation could be changed to please people. The Prophet ﷺ was tested early with offers of compromise, and he showed that true guidance cannot be adjusted to fit desires.
Emotional Weight and Divine Reassurance
In the early period, open physical persecution had not yet reached its peak, but the emotional and spiritual pressure was intense. The Messenger of Allah ﷺ was carrying a completely new message in a society that did not want to change. The people he loved were rejecting him. The community around him considered his message a threat to their beliefs, their economy, and their honor.
Allah, in His mercy, supported His Messenger ﷺ through special verses that comforted his heart. One of the greatest early surahs of comfort is Surah ad‑Duha. It was revealed after a brief pause in revelation, when some of the disbelievers claimed that Allah had abandoned Muhammad ﷺ. Allah replied:
﴿وَالضُّحَىٰ وَاللَّيْلِ إِذَا سَجَىٰ مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ﴾
“By the morning brightness, and by the night when it grows still, your Lord has neither forsaken you, nor has He hated you.”
[Surah ad‑Duha 93:1‑3]
These verses show that one of the earliest challenges was the feeling of being left alone. Allah reminded His Prophet ﷺ that guidance would continue and that the future would be better than the past:
﴿وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ﴾
“And surely the Hereafter is better for you than the present life.”
[Surah ad‑Duha 93:4]
Allah also reminded him of the blessings he had already received: being an orphan then given shelter, being poor then made independent, and being guided. These reminders strengthened the Prophet ﷺ to keep going through early disappointments and slow responses from his people.
Another powerful reassurance is found in Surah ash‑Sharh:
﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ﴾
“Did We not expand for you your chest?”
[Surah ash‑Sharh 94:1]
Then Allah gives a principle that would guide the believers through all their future challenges:
﴿فَإِنَّ مَعَ الْعُسْرِ يُسْرًا * إِنَّ مَعَ الْعُسْرِ يُسْرًا﴾
“For indeed, with hardship there is ease. Indeed, with hardship there is ease.”
[Surah ash‑Sharh 94:5‑6]
This double repetition is like a formula written into the experience of the early Muslims. For every hardship, Allah attaches ease. The early difficulties of the da‘wah were the first lived example of this promise.
Early Believers Tested in Secret
During the stage of secret da‘wah, the number of Muslims was still small. Meeting together required wisdom and caution. They would gather in safe houses, such as the house that would later be known for Dar al‑Arqam. While details of that come in another section, here we note one important point. Practicing faith in secret is itself a challenge.
The early Muslims had to pray, recite Quran, and learn their new religion without the protection of a strong community or open law. They had to live in a city filled with idols, but their hearts were attached only to Allah. They heard insults about their Prophet ﷺ and their faith, often without the power to respond openly.
These believers could not yet build a visible Islamic society. Instead, they were building Islam inside their hearts. This required great sincerity. There was no social advantage in being Muslim. There was no worldly reward. In fact, there was only risk.
The Prophet ﷺ gave them clear guidance on inner strength and patience. Among the early teachings that shaped them is the hadith of the strange ones:
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ ﷺ: «بَدَأَ الْإِسْلَامُ غَرِيبًا، وَسَيَعُودُ غَرِيبًا كَمَا بَدَأَ، فَطُوبَى لِلْغُرَبَاءِ»
“Islam began as something strange, and it will return to being strange as it began, so glad tidings to the strangers.”
[Sahih Muslim]
The early Muslims truly lived this strangeness. Their challenge was to remain firm when almost everyone thought their beliefs were odd or foolish.
In the earliest days, Islam had no worldly power. The only “support” the believers had was their trust in Allah, the truth of the message, and their love for the Messenger ﷺ.
Small Numbers and Great Responsibility
Another challenge of the early da‘wah was the weakness of numbers. A handful of believers stood against an entire city. Humanly, this can feel overwhelming. Yet this situation carried a hidden honor and responsibility. Each new Muslim knew that he or she was part of the very foundation of the ummah.
The Quran often addresses small groups with great missions. Early verses reminded the believers that truth is not measured by numbers:
﴿وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ﴾
“And most of the people, although you strive [for it], are not believers.”
[Surah Yusuf 12:103]
Thus, the early Muslims were trained not to be depressed by their small size. Their job was to carry the message with sincerity and to leave the results to Allah. The future chapters of the seerah show how these very small numbers would eventually lead, by Allah’s permission, to a strong community in Madinah and beyond.
Lessons Shaped by Early Trials
The early challenges of the call to Islam forged certain key qualities in the Messenger of Allah ﷺ and his companions. They learned patience, because change in society would not happen overnight. They learned reliance on Allah, because they had no worldly power to depend on. They learned that insults and accusations cannot harm truth, as long as the one who carries it remains honest and steady.
They also learned that the path of every prophet includes rejection. When later physical persecution began, the believers already knew from these early days that hardship is part of walking in the footsteps of the messengers.
In this period, the seed of a central Quranic principle was lived and felt:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ﴾
“O you who believe, be patient, outdo others in patience, remain steadfast, and fear Allah so that you may be successful.”
[Surah Al‑Imran 3:200]
The early challenges of the da‘wah were not accidents. They were the first steps of training a small group to carry the greatest message until the end of time.