6 Public Da‘wah and Persecution

Opening of the Public Call

When the Prophet Muhammad ﷺ was first given revelation, he was instructed to begin the call to Islam quietly among those closest to him. This secret phase lasted about three years. During this time a small but firm group of believers gathered around him, learned the Quran, and worshiped Allah in private.

Then came a decisive command from Allah that changed the nature of the mission in Makkah. Allah revealed:

يَا أَيُّهَا الْمُدَّثِّرُ. قُمْ فَأَنْذِرْ
"O you who covers himself [with a garment]. Arise and warn"
(Surah al Muddaththir 74:1 2)

And Allah also said:

فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ
"Then declare openly what you are commanded, and turn away from the polytheists"
(Surah al Hijr 15:94)

These verses moved the call from secrecy to openness. The Prophet ﷺ was no longer limited to inviting individuals in private homes. He now had to stand before his people in public spaces, warn them clearly, and announce the message of tawhid, that there is no god worthy of worship except Allah alone. This marked the beginning of a new and more difficult phase in the Seerah.

The public call in Makkah did not simply mean louder speech. It meant challenging the religious, social, and economic foundations of Quraysh. Idols that had been honored for generations were declared false. Practices that brought wealth and status to the chiefs were criticized. For this reason, the move to public daʿwah triggered a strong reaction that soon turned into persecution.

In this chapter we will focus on how the Prophet ﷺ presented his message publicly in Makkah, how Quraysh responded to it, and how persecution began and grew. The detailed stories of individual companions and their suffering, the migration to Abyssinia, and the later boycott will be covered in their own chapters. Here the focus remains on the overall pattern of open daʿwah and the opposition that followed it.

The First Public Proclamation: Call from the Mount of Safa

When the command came to declare openly what he had been ordered, the Prophet ﷺ chose a method that all the Arabs of Makkah would understand. In their tribal life, if a danger approached, a man would climb a high place and call his people to warn them. It was a sign of utmost seriousness.

The Messenger of Allah ﷺ went to Mount Safa, a hill next to the Kaʿbah. He climbed it and called out with a loud voice using the well known tribal call, "Yā sabāhāh," which they used when danger was near. The people of Makkah, from different clans of Quraysh, came around him, curious and concerned.

Al Bukhari narrates that when they gathered, he addressed them directly:

"O people of Quraysh, if I were to tell you that there are horsemen in the valley intending to attack you, would you believe me?"
They said, "Yes, we have never experienced you telling a lie."
He ﷺ said, "Then I am a warner to you before a severe punishment."

In another wording he called specific clans by name: "O Banu Kaʿb ibn Lu ayy, O Banu Fihr, O Banu ʿAbd Manaf" and invited them to save themselves from the Fire by believing in Allah alone.

This moment was very clear. Quraysh testified to his truthfulness. Before revelation, they had already named him Al Amin, the trustworthy, and As Sadiq, the truthful. By their own words, they had no reason to doubt him. Yet when he moved from speaking of worldly danger to warning of the punishment of Allah and calling to worship Allah alone, the reaction changed.

Abu Lahab, his own uncle, responded with harsh rejection. According to Al Bukhari:

He said, "Tabban laka (May you be ruined). Is this why you gathered us?"
Then Allah revealed:
تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ. مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ
"Perish the hands of Abu Lahab, and perish he. His wealth and whatever he earned will not benefit him"
(Surah al Masad 111:1 2)

The first public proclamation from Safa showed several key points that will repeat throughout this chapter. The Prophet ﷺ spoke with clarity and sincerity. He appealed to their knowledge of his character. He warned them of Allah's punishment. Some hearts were softened, but the leadership, represented here by Abu Lahab, felt threatened and responded with insults and rejection.

From this day the daʿwah was no longer a quiet, private matter. Quraysh now saw it as a direct challenge in the heart of their city next to their most sacred place.

The Message in Public Spaces

After the call from Safa, the Prophet ﷺ continued to preach openly in Makkah. He would stand by the Kaʿbah and recite the Quran in a clear voice. He would address the pilgrims who came to Makkah for Hajj and trade, speak to individuals and groups, and invite them to the oneness of Allah.

The Quran describes this open nature of his call:

قُلْ إِنَّمَا أَعِظُكُم بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَىٰ وَفُرَادَىٰ ثُمَّ تَتَفَكَّرُوا
"Say, I only advise you of one thing, that you stand for Allah, in pairs and individually, then reflect"
(Surah Saba 34:46)

And Allah says about his style:

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ
"And I do not ask you for it any reward"
(Surah Sad 38:86)

The Prophet ﷺ made it clear that he was not seeking payment, power, or wealth. His public appeal focused on three main messages. The first was pure monotheism, calling them to say "Lā ilāha illa Allāh" and to leave their idols. The second was the reality of the Hereafter, the Resurrection, and the Day of Judgment. The third was moral reform, including honesty, justice, care for the weak, and protection of rights.

Because the Kaʿbah was a central place for the tribes of Arabia, Quraysh feared that if this new message spread from there, their religious influence and economic benefits would be affected. Yet the Prophet ﷺ continued to use that very centrality to make the message heard. At times he would recite short, powerful surahs that shook the hearts of those who listened. For example, he would recite:

فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ. لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ
"So remind. You are only a reminder. You are not a controller over them"
(Surah al Ghashiyah 88:21 22)

This openness meant that anyone in Makkah could now hear the Quran and the arguments of Islam, from slaves to chiefs, and from local residents to distant travelers. Some accepted the faith, others opposed it, but none could claim ignorance of the basic call.

Growing Opposition: Reaction of Quraysh

As the public daʿwah spread, Quraysh realized that this was not a limited personal belief of Muhammad ﷺ, but a movement that was gaining followers. Their reaction was neither simple nor unified. It went through stages, mixing mockery, negotiation, and finally open hostility.

At first, some among them tried to brush it aside with ridicule. Allah records their attitude:

وَعَجِبُوا أَنْ جَاءَهُم مُّنذِرٌ مِّنْهُمْ وَقَالَ الْكَافِرُونَ هَذَا سَاحِرٌ كَذَّابٌ
"And they were amazed that a warner came to them from among themselves, and the disbelievers said, 'This is a magician, a liar'"
(Surah Sad 38:4)

They did not deny that he was from among them and that they knew him. Yet to protect their position and to avoid accepting the truth, they invented labels. They called him a magician, a poet, or a madman, and claimed the Quran was a type of sorcery that divided families.

As the numbers of Muslims increased, Quraysh leaders met repeatedly to decide how to deal with the new faith. One famous discussion is recorded in the Quran when they said:

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
"And those who disbelieved said, 'Do not listen to this Quran, and speak noisily during it so that you may overcome'"
(Surah Fussilat 41:26)

They encouraged people to make noise, clap, and shout when the Quran was being recited, so that its impact would be blocked. This was not a rational response to an argument. It was an admission that the Quran had a power that they feared, so they tried to drown it out.

At other times, they attempted small bargains. They suggested that he should stop criticizing their idols, or that he should worship Allah for a time and they would worship Allah and their idols, then everyone would be satisfied. Allah revealed in answer:

قُلْ يَا أَيُّهَا الْكَافِرُونَ. لَا أَعْبُدُ مَا تَعْبُدُونَ
"Say, O disbelievers. I do not worship what you worship"
(Surah al Kafirun 109:1 2)

The Prophet ﷺ did not accept compromise on matters of belief. His answer remained firm, yet he still spoke politely, without insults or bad manners. The opposition of Quraysh grew more intense because he would not adjust the message to fit their desires.

Mockery and Accusations

One of the most painful forms of opposition during the Makkan period was public mockery. The chiefs of Quraysh in particular used mocking words to undermine the Prophet ﷺ in the eyes of the people. They knew that his character was spotless. They could not point to any crime, betrayal, or lie in his past, so they resorted to insults and accusations that did not match reality.

Allah comforts the Prophet ﷺ in the Quran by acknowledging this hurt:

وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ
"And We certainly know that your chest is constrained by what they say"
(Surah al Hijr 15:97)

They claimed that the Quran were tales of the ancients that he had written and that others dictated to him. Allah responded:

وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا
"And they say, 'Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon'"
(Surah al Furqan 25:5)

These accusations were inconsistent. At times they said he was a magician, at other times a poet, then a madman, then a liar. The Quran pointed out this confusion as a sign that they had no solid explanation:

انظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا
"See how they strike examples for you, but they have gone astray and cannot find a way"
(Surah al Isra 17:48)

Mockery extended beyond words about him personally. They mocked the idea of resurrection and accountability, asking with sarcasm if they would really be brought back after turning into dust and bones. The Quran describes:

وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ
"And they said, 'When we are lost in the earth, will we indeed be in a new creation?'"
(Surah as Sajdah 32:10)

The Prophet ﷺ met all this with patience. He did not return insults with insults. Instead, Allah instructed him:

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ
"So be patient over what they say"
(Surah Qaf 50:39)

and also:

وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا
"And be patient over what they say, and avoid them with gracious avoidance"
(Surah al Muzzammil 73:10)

In this way, public mockery became a test of his steadfastness and an example for future Muslims of how to respond to verbal harm for the sake of Allah.

From Words to Physical Harm

The opposition of Quraysh eventually moved from mockery and argument to open physical abuse. Some of this targeted the Prophet ﷺ directly, while much of it fell upon the weaker Muslims. The details of the torture of the weak and the story of specific companions are covered in later sub chapters, but it is important here to note the general pattern.

The Prophet ﷺ continued to pray at the Kaʿbah and recite the Quran publicly. This offended those who worshipped idols. Once, while he was in sujud near the Kaʿbah, the chiefs of Quraysh were sitting nearby. One of them suggested that they take the intestines and filth of a slaughtered camel and place it on his back while he was in prostration. They did so, and the weight of it made it difficult for him to rise. They laughed at this humiliation. The only one who came to remove it was his young daughter Fatimah رضي الله عنها, who cleaned his back and wept.

This event is reported in authentic narrations. Ibn Masʿud رضي الله عنه said:

"While the Prophet ﷺ was praying at the Kaʿbah, Abu Jahl and his companions were sitting. One of them said, 'Who will bring the intestines of the camel of so and so and put them on Muhammad's back when he prostrates?' The worst of them got up and brought them. He waited until he prostrated then placed them on his back between his shoulders. They laughed so much that they leaned on each other. The Prophet ﷺ remained in prostration until Fatimah came and removed them from his back."
(Reported by Al Bukhari)

Allah later reminded the believers of how small and powerless the enemies of the Prophet ﷺ were in reality, even if they seemed strong at the time:

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
"Indeed, your enemy is the one cut off"
(Surah al Kawthar 108:3)

Others tried to strangle him while he was praying, as happened with Uqbah ibn Abi Muʿayt, who put his garment around the Prophet's neck and tightened it. Abu Bakr رضي الله عنه rushed to push him away, saying:

"Do you kill a man because he says, 'My Lord is Allah' while he has brought you clear proofs from your Lord?"
(Meaning the words of the believer in Surah Ghafir 40:28)

The early Makkan period thus saw the gradual normalizing of physical harm as a response to the public daʿwah. This did not cause the Prophet ﷺ to withdraw from public spaces. Instead, he remained present at the Kaʿbah and continued to present the message, while the Quran instructed him to rely upon Allah:

إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ
"Indeed, We are sufficient for you against the mockers"
(Surah al Hijr 15:95)

Targeting the Weak and the Beginning of Systematic Persecution

While the Prophet ﷺ was protected to some extent by his clan and by certain customs of Arab society, many of the new Muslims had no such shield. Quraysh chose to strike where they believed it would hurt Islam most, among the weak, the poor, and those without strong tribal protection. This is why the persecution of the believers became more severe than the harm directed at the Prophet ﷺ himself.

Quraysh leaders tried to pressure the Prophet ﷺ through their treatment of his followers. They knew that he cared deeply for them. Allah describes this compassion:

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
"There has certainly come to you a messenger from among yourselves. Grievous to him is what you suffer. [He is] concerned over you and to the believers is kind and merciful"
(Surah at Tawbah 9:128)

They hoped that if the companions gave up, the Prophet ﷺ would feel isolated and the daʿwah would fade. But the opposite happened. The firmness of those early believers strengthened the entire community. The Prophet ﷺ taught them patience and reliance upon Allah. When some of them came to him asking for immediate help against the persecution, he reminded them of the hardships of previous prophets and their followers, promising that Allah's victory would eventually come. This aspect, and the detailed stories of torture and endurance, will be discussed more in the specific sub chapters on persecution.

Systematic persecution also included attempts to cut off the Muslims from social and economic life. Families were divided when some members believed and others did not. Employers threatened their workers. Masters threatened their slaves. Traders pressured their partners. All of this grew out of the fear that public Islam would change the whole structure of Makkan society.

Yet while persecution increased, so did the revelation that comforted and guided the believers. Many Makkan surahs focused on patience, hope in the Hereafter, and trust in Allah's wisdom. One clear principle was established:

The believers in Makkah were learning that the path of public daʿwah is not easy, and that Allah tests those He loves.

Strengthening Faith During Trials

The public daʿwah in Makkah and the persecution that followed were not simply external events. They shaped the inner life of the early Muslims. As Quraysh increased its aggression, Allah increased the guidance and spiritual strength of the believers.

Much of the Makkan Quran focuses on strengthening certainty in three areas. The first is certainty that Allah is the only true Lord, the Creator, the Provider, and the One in control of all affairs. The second is certainty that the Hereafter is real, that there will be a Day of Judgment, and that every injustice will be answered, even if not in this world. The third is certainty that the messengers of Allah are truthful and that their way is the straight path.

Surahs like Al Muddaththir, Al Muzzammil, Al Ghashiyah, Al Qiyamah, and others were revealed in this period. They reminded the believers to keep standing in prayer, to recite the Quran at night, and to detach their hearts from the worldly power of Quraysh. For example, Allah says:

يَا أَيُّهَا الْمُزَّمِّلُ. قُمِ اللَّيْلَ إِلَّا قَلِيلًا
"O you who wraps himself [in clothing]. Stand [to pray] at night, except for a little"
(Surah al Muzzammil 73:1 2)

And He says:

فَاصْبِرْ صَبْرًا جَمِيلًا
"So be patient with a beautiful patience"
(Surah al Maʿarij 70:5)

The Prophet ﷺ himself was the first to live these instructions. At night he stood in long prayers, reciting the Quran, finding strength in his relationship with his Lord. During the day he faced mockery and abuse without giving up or changing his message. His example taught the companions that public daʿwah cannot survive only through argument or planning. It must be supported by worship, inner purity, and constant remembrance of Allah.

Persecution forced the believers to decide whether they truly believed or whether their faith was only words. Allah revealed verses that directly addressed this:

أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
"Do people think that they will be left to say, 'We believe' and they will not be tested?"
(Surah al ʿAnkabut 29:2)

The word "yuf'tanun" here means to be tested and purified, like gold in fire. Public daʿwah in Makkah served as that fire. Those whose faith was shallow quickly fell away. Those whose faith was sincere became stronger with every test. They learned to see beyond the power of Quraysh and to place their hope in the promise of Allah.

Summary of the Makkan Public Daʿwah and Persecution

The move from secret invitation to public proclamation in Makkah was a turning point in the life of the Prophet ﷺ and his companions. It began with clear commands from Allah to arise and warn, and it took visible shape with the call from Mount Safa. From that day, the message of Islam was declared in the open, at the Kaʿbah, and in front of Quraysh and all visiting tribes.

Quraysh responded with a mixture of denial, mockery, accusations, attempts at noisy disruption, and offers of compromise. When none of this stopped the growth of Islam, they moved to physical abuse and the organized persecution of the weaker believers. The Prophet ﷺ personally faced insults, attempts to strangle him, and humiliations while praying, yet he remained patient and steadfast, holding firmly to the command of his Lord.

The early Muslim community, tested by these trials, was refined and strengthened. Revelation in this period focused on building their certainty in Allah, the Hereafter, and the truthfulness of the message. Night prayers, patience, and trust in Allah became their tools of resistance. The public daʿwah in Makkah showed that the path of truth is often met first with ridicule and harm, but also that sincere faith combined with patience leads to inner victory long before outer victory appears.

Later chapters will explore specific aspects of this period in more detail, such as individual stories of persecution, the migration to Abyssinia, and the economic and social boycott. Here we see the overall picture. A truthful Prophet ﷺ stands in the center of Makkah, openly calling to the worship of Allah alone, and a powerful society tries to silence that call but fails. The seeds of a new world are planted in the soil of hardship, nourished by revelation and the patience of those who believe.