Why Quraysh Resisted Islam: Fear of Resurrection, Blind Imitation, and Economic Interests
Fear of Resurrection and Accountability
Islam taught that life does not end with death. It established the belief in resurrection and the Day of Judgment, where every person will be held accountable for their actions. The righteous will be rewarded for their good deeds, while the wrongdoers will be punished for their sins.
The Qur’an describes the overwhelming reality of the Day of Judgment, when people will be raised and judged with complete justice. It emphasizes that worldly status, wealth, and power will no longer benefit anyone, and that every individual will face the consequences of their choices.
The Quraysh found this belief difficult to accept because it challenged their understanding of life and authority. Islam presented a world where every human being would return after death and stand before God with no influence or power to protect them. The idea of absolute justice threatened those who benefited from oppression and wrongdoing.
Their rejection of Islam was therefore connected to their fear of a judgment in which all people would be treated fairly and held responsible for their actions.
Blind Imitation of Ancestors
Following the traditions and practices of their ancestors was deeply rooted among the Arabs. Many members of Quraysh refused to leave the religion of their forefathers and accept a new faith.
They insisted on preserving the beliefs and customs they had inherited, arguing that they should continue following the path of their ancestors. This attachment to tradition prevented them from examining the message of Islam with an open mind.
The Qur’an criticized this attitude, explaining that following ancestors blindly is not a valid reason to reject truth, especially when those traditions are based on ignorance or false beliefs.
The Idol Trade and Economic Interests
Another important reason behind Quraysh’s opposition to Islam was related to material interests. Some Arabs made a living by carving and selling idols that were worshipped in pre-Islamic Arabia, including idols associated with Al-Lat, Al-Uzza, Manat, and Hubal.
The message of Islam directly challenged this system by calling people to abandon idol worship and worship Allah alone. As a result, some Quraysh leaders resisted Islam because they feared losing their economic benefits, social influence, and the religious position they had built around idol worship.
The Economic Motives Behind Quraysh’s Opposition and the Early Stages of Resistance
5. The Idol Trade and Loss of Economic Interests (Continued)
Some Arabs earned their living by carving and selling idols to pilgrims who often purchased them for blessings, remembrance, or religious purposes. When Islam emerged, it prohibited idol worship, idol-making, and the trade of idols.
Those involved in this business saw Islam as a direct threat to their financial interests. They realized that the spread of Islam would lead to the decline of the idol industry and the loss of their profits. Therefore, they quickly opposed Islam and actively fought against its message.
Related to this economic concern was the fear among the custodians of the Ka‘bah that they would lose the wealth, influence, and social status they gained from serving the idols and managing the visitors who came to worship them.
Many people in Makkah also believed that abandoning idol worship would harm the city economically, as they feared that pilgrims would stop visiting Makkah if the traditional religious practices were removed.
The Stages of Quraysh’s Resistance
At the beginning of Islam, Quraysh did not pay serious attention to the Prophet Muhammad’s message. They believed that his call was only a temporary movement that would soon disappear on its own.
However, they quickly realized that the message of Islam was spreading into their own homes and reaching people they considered socially weak, including slaves and the poor. At this point, Quraysh began their first organized efforts of resistance.
Their initial focus was directed toward slaves and vulnerable members of society. They believed that while Muhammad was a free man who could express his beliefs, these individuals had no freedom or independence in their bodies or minds and could therefore be forced to abandon the new faith.
As a result, early Muslims such as Yasir, his wife Sumayyah, their son Ammar, Bilal, Khabbab ibn Al-Aratt, and others were subjected to severe forms of torture and persecution.
The Quraysh inflicted cruel punishments upon them, including physical abuse, deprivation of food and water, and extreme suffering under the heat of the desert. Some were tied down on the burning ground and had heavy heated stones placed upon them.
The Second Stage of Quraysh’s Resistance and the First Migration to Abyssinia
The Expansion of Persecution Against Muslims
The torture and persecution suffered by the early Muslims had several consequences. One of them was that wealthy Muslims purchased many enslaved believers who were being tortured and then granted them their freedom.
This marked the first stage of Quraysh’s resistance to Islam, which was mainly directed against slaves and vulnerable members of society. After this stage, Quraysh entered a second phase of opposition as the message of Islam continued to spread and gained support among influential members of society.
When Quraysh realized that Islam was becoming stronger and that some respected figures had joined the new faith, they considered it a growing threat. Therefore, their attacks expanded to include all Muslims, regardless of their social status, wealth, influence, or position in Quraysh society.
Prominent companions such as Abu Bakr, Uthman ibn Affan, Al-Zubayr ibn Al-Awwam, and Abu Ubaydah ibn Al-Jarrah were also subjected to harassment and persecution. Although some of them had the ability to defend themselves, Muslims had not yet been given permission to use force, even in self-defense.
As a result, the early Muslims endured severe oppression, cruelty, and injustice from the forces opposing Islam in Makkah. They remained patient despite the hardships and continued to hold firmly to their faith.
During this period, the Prophet Muhammad himself was not subjected to major physical harm because of the respected position of his clan, Banu Hashim, and because his uncle Abu Talib had taken responsibility for protecting him.
One of the major outcomes of Quraysh’s persecution was the migration of some Muslims to Abyssinia, which provided them with a place of safety away from the oppression of Makkah.
The Migration of Muslims to Abyssinia
As the suffering of Muslims increased and Quraysh’s persecution became more severe, the believers faced unbearable hardships. This situation eventually led to the first migration in Islamic history, when a group of Muslims left Makkah and traveled to Abyssinia in search of security and freedom to practice their faith.
This migration represented an important turning point in the struggle between the growing Muslim community and Quraysh’s efforts to stop the spread of Islam.
