: The Preaching of Islam: A History of the Propagation of the Muslim Faith by Arnold Thomas Walker Sir - Islam Relations; Islam History; Islam Missions History

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nd of general assembly for his followers, who had hitherto met for that purpose in the dwelling-place of one of their number. The worshippers at first used to turn their faces in the direction of Jerusalem--an arrangement most probably adopted with the hope of gaining over the Jews. In many other ways, by constant appeals to their own sacred Scriptures, by according them perfect freedom of worship and political equality, Mu?ammad endeavoured to conciliate the Jews, but they met his advances with scorn and derision. When all hopes of amalgamation proved fruitless and it became clear that the Jews would not accept him as their Prophet, Mu?ammad bade his followers turn their faces in prayer towards the Ka?bah in Mecca.

This change of direction during prayer has a deeper significance than might at first sight appear. It was really the beginning of the National Life of Islam: it established the Ka?bah at Mecca as a religious centre for all the Muslim people, just as from time immemorial it had been a place of pilgrimage for all the tribes of Arabia. Of similar importance was the incorporation of the ancient Arab custom of pilgrimage to Mecca into the circle of the religious ordinances of Islam, a duty that was to be performed by every Muslim at least once in his lifetime.

There are many passages in the Qur'?n that appeal to this germ of national feeling and urge the people of Arabia to realise the privilege that had been granted them of a divine revelation in their own language and by the lips of one of their own countrymen.

"Verily We have made it an Arabic Qur'?n that ye may haply understand.

"And thus We have revealed to thee an Arabic Qur'?n, that thou mayest warn the mother of cities and those around it.

"And if We had made it a Qur'?n in a foreign tongue, they had surely said, 'Unless its verses be clearly explained .'

"And verily We have set before men in this Qur'?n every kind of parable that haply they be monished:

"An Arabic Qur'?n, free from tortuous , that haply they may fear .

"Verily from the Lord of all creatures hath this come down, ... in the clear Arabic tongue.

"And We have only made it easy, in thine own tongue, in order that thou mayest announce glad tidings thereby to the God-fearing, and that thou mayest warn the contentious thereby."

But the message of Islam was not for Arabia only; the whole world was to share in it. As there was but one God, so there was to be but one religion into which all men were to be invited. This claim to be universal, to hold sway over all men and all nations, found a practical illustration in the letters which Mu?ammad is said to have sent in the year A.D. 688 to the great potentates of that time. An invitation to embrace Islam was sent in this year to the Emperor Heraclius, the king of Persia, the governor of Yaman, the governor of Egypt and the king of Abyssinia. The letter to Heraclius is said to have been as follows:--"In the name of God, the Merciful, the Compassionate, Mu?ammad, who is the servant of God and His apostle, to Hiraql the Qay?ar of R?m. Peace be on whoever has gone on the straight road. After this I say, Verily I call you to Islam. Embrace Islam, and God will reward you twofold. If you turn away from the offer of Islam, then on you be the sins of your people. O people of the Book, come towards a creed which is fit both for us and for you. It is this--to worship none but God, and not to associate anything with God, and not to call others God. Therefore, O ye people of the Book, if ye refuse, beware. We are Muslims and our religion is Islam." However absurd this summons may have seemed to those who then received it, succeeding years showed that it was dictated by no empty enthusiasm. These letters only gave a more open and widespread expression to the claim to the universal acceptance which is repeatedly made for Islam in the Qur'?n.

"Of a truth it is no other than an admonition to all created beings, and after a time shall ye surely know its message.

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