Chapter 1: The World Before the Prophet (ﷺ)

The Land and Its People

The Arabian Peninsula is a vast and mostly barren desert region located between the Red Sea and the Persian Gulf. It is one of the driest areas in the world, covered with endless stretches of sand dunes, rocky plateaus, and rugged mountains. The climate is harsh — scorching hot during the day and cold at night — with very little rainfall and few sources of fresh water. Life in this environment was extremely difficult, and people had to be resourceful and resilient to survive.

Yet despite this harsh environment, Arabia’s central location allowed it to serve as a crossroads between Africa, Asia, and Europe. Cities like Makkah in the western Hijaz region became important centers of trade, pilgrimage, and cultural exchange. Makkah lay in a narrow valley with very little vegetation, surrounded by dry, rocky hills. Its strategic position along key trade routes — connecting caravans from Yemen in the south to the Levant in the north — made it not only a spiritual center due to the Kaabah but also a thriving hub of commerce and communication, all while surviving in the midst of a challenging desert landscape.

The Arabs themselves are descendants of Prophet Ismail (AS), the son of Prophet Ibrahim (AS). Ibrahim had two sons — Ismail and Ishaq (Isaac). Ishaq (AS) was the forefather of the Children of Israel (Banu Isra’il), including prophets like Musa (Moses), Dawud (David), and Isa (Jesus). Ismail (AS), on the other hand, settled in Arabia, and from his descendants came the Arab tribes, including the Quraysh — the tribe of the Prophet Muhammad (ﷺ).

This makes the Arabs and the Israelites distant cousins, both rooted in the legacy of Ibrahim (AS), who is known in the Qur’an as “a nation obedient to Allah, upright, and he was not of the polytheists.” (Surah An-Nahl 16:120)

The Prophet Muhammad (ﷺ) said: “I am the supplication of my father Ibrahim and the good news of my brother Isa.” (Musnad Ahmad). Ibrahim (AS) prayed for a messenger to come from among his descendants in Makkah — a prayer fulfilled generations later through the birth of the Prophet Muhammad (ﷺ). This historical and spiritual connection between Arabs and the earlier prophets is key to understanding why Makkah was chosen as the birthplace of the final messenger.

The History of Makkah: A City of Destiny

Long before Prophet Muhammad (ﷺ) was born, the city of Makkah already held a sacred place in history due to its deep connection with Prophet Ibrahim (AS) and his family. It began with the story of Prophet Ibrahim (AS) — known as Abraham in the Bible — who was commanded by Allah to leave his wife Hajar and their infant son Ismail (AS) in the barren valley of Makkah. With no food, no water, and no one around, it seemed like a strange command. But Ibrahim (AS) obeyed with full trust in Allah.

Before walking away from his wife and child in the barren valley, he turned to Allah with a heartfelt prayer, which is recorded in the Qur’an:

“Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.” (Surah Ibrahim 14:37)

This beautiful du’a reflects his deep concern — not just for their survival, but for their spiritual future. It was a moment of immense trust, love, and submission to Allah.

When baby Ismail cried from thirst, Hajar ran between the hills of Safa and Marwah searching for water. Allah rewarded her unwavering faith and desperate search by miraculously causing water to gush from the ground beneath Ismail’s feet — the well of ZamZam. Hajar had run seven times between the hills of Safa and Marwah, crying out and searching for help. It was this determined act of trust that led to a miracle still honored by millions during Hajj. This water made the valley livable, attracting the Jurhum tribe from Yemen, who settled there with Hajar and Ismail. They offered protection and companionship, and as Ismail (AS) grew, he learned Arabic and married from among them. This marked the beginning of a settled community in what would become the city of Makkah.

Years later, Ibrahim (AS) returned to visit Ismail (AS), and together they were commanded by Allah to build the Kaabah — the sacred house of worship. Allah describes this moment in the Qur’an: “And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], ‘Our Lord, accept [this] from us.’” (Surah Al-Baqarah 2:127)

Later, over generations, the well of ZamZam was buried and forgotten due to the decline of the Jurhum tribe and the shifts in control over Makkah. It was eventually rediscovered by the Prophet’s grandfather, Abdul Muttalib, after he saw a dream guiding him to its location. This rediscovery was seen as a sign of divine favor returning to the descendants of Ismail (AS), just a few generations before the birth of the Prophet Muhammad (ﷺ).

The Sacrifice and the Legacy

The story of Makkah is not complete without one of its most defining moments — the test of ultimate obedience and faith.

One of the most powerful moments in the story of Ibrahim (AS) and his family is the grand sacrifice. Prophet Ibrahim (AS) was tested in a way that few could imagine. He saw a dream — not once, but several times — in which he was sacrificing his beloved son, Ismail (AS). As a Prophet, Ibrahim (AS) recognized that repeated dreams like this were divine commands from Allah.

Even though this dream called him to do something emotionally overwhelming, Ibrahim (AS) did not hesitate. He turned to his son and said: “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” (Surah As-Saffat 37:102)

Ismail (AS), though still a young boy, displayed remarkable faith and submission. He replied: “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” (Surah As-Saffat 37:102) His response was not only brave but full of trust in both his father and in Allah.

Together, they journeyed to the place of sacrifice. Ibrahim (AS) laid his son down and prepared himself to carry out the divine command. Just as he was about to go through with it, Allah called out to him and stopped him. In place of Ismail (AS), Allah sent a ram to be sacrificed instead. Their sincerity, obedience, and complete submission to Allah’s will were accepted, and this moment became a legacy honored by millions of Muslims each year during Eid al-Adha.

This act was never about the physical sacrifice — it was about their trust, their love for Allah, and their willingness to submit to Him completely. The story remains one of the most powerful examples of faith in Islamic history, teaching us that true greatness lies in obedience, not in outcomes.

Pre-Islamic Arabia: A Land of Contrasts

As Makkah grew in importance, the moral and spiritual condition of the Arabian Peninsula began to shift — setting the stage for the arrival of a reformer who would change the world.

Pre-Islamic Arabia was a society with deep traditions and cultural pride, but it had strayed far from the monotheistic message of Prophet Ibrahim (AS). The Prophet Muhammad (ﷺ) himself described the spiritual state of the world by saying: “Allah looked at the people of the earth and He hated them, both the Arabs and the non-Arabs, except for a few remnants from the People of the Book.” (Sahih Muslim). This powerful hadith gives us a glimpse into the widespread moral and spiritual corruption that prevailed.

Even the sacred rites of Hajj had been distorted. The Prophet (ﷺ) once mentioned that during his youth, he witnessed people performing Tawaf around the Kaabah without clothes, chanting indecent phrases — a clear deviation from the pure tradition of Prophet Ibrahim (AS).

In another narration, Aisha (RA), the beloved wife of the Prophet (ﷺ) and one of the greatest female scholars of Islam, asked the Prophet (ﷺ) if he had ever experienced a day harder than the Battle of Uhud. He responded that his most painful day was the rejection he faced at Ta’if. When he went there to call the leaders of the city to Islam, not only did they mock and insult him, but they also incited the street children and fools to pelt him with stones. He was driven out, bleeding and alone, his heart filled with pain. Despite this, he did not curse them. Instead, he made a du’a asking Allah to guide them and their future generations. This heartbreaking rejection was rooted in arrogance, fear of losing social power, and a refusal to accept a message that called for equality, justice, and worshiping one true God — values that directly challenged their corrupt leadership and traditions.

These real-life examples from hadith paint a vivid picture of the world the Prophet (ﷺ) was born into — a society plagued by idol worship, tribal arrogance, the exploitation of the weak, and deeply flawed social systems. Yet from within this darkness, the Prophet (ﷺ) would rise and transform Arabia with a message of justice, mercy, and truth.

By the time of Prophet Muhammad’s (ﷺ) birth (around 570 CE), Arabia had become a land of extremes — both culturally rich and spiritually lost. Tribes were often engaged in endless conflicts, and leadership was based on lineage and strength rather than justice and wisdom. While Makkah was a bustling trade hub, it was also filled with idol worship and inequality. While Makkah was rich in culture and commerce, its spiritual and social foundation had decayed — making it ripe for change.

Belief System

At the heart of this moral decline was a broken understanding of belief itself.

Most Arabs were polytheists, worshiping idols and assigning partners to Allah. They believed these idols could intercede on their behalf or bring them blessings. In fact, it is reported that the Kaabah itself was surrounded by 360 idols, one for each day of the lunar year. One of the most prominent idols was Hubal, which stood over the Kaabah, while others like Lat, Uzza, and Manat were worshipped in different regions of Arabia.

The Prophet Muhammad (ﷺ) later recounted in hadith how he once saw his people make a god out of dates — and when they were hungry, they ate it. This example, found in books of seerah, illustrates the irrationality and desperation that defined their belief systems.

Amid this widespread idol worship, a few individuals known as Hunafa stood out. They rejected idol worship and tried to follow the way of Prophet Ibrahim (AS). They believed in one God, even though they had no clear scripture or prophet to guide them. They lived quietly, often mocked or marginalized, but they preserved a glimmer of monotheism in a society drowning in shirk (polytheism).

Some of the well-known Hunafa included:

• Zayd ibn Amr ibn Nufayl – A respected elder of the Quraysh and the cousin of Umar ibn al-Khattab (RA), Zayd openly rejected idol worship. He would say, “I do not worship Al-Lat and Al-Uzza, nor do I eat what is slaughtered on stone altars. I follow the religion of Ibrahim.” He was known for speaking out against the wrongs of Qurayshi society. The Prophet (ﷺ) said about him: “He will be raised on the Day of Judgment as a nation on his own.” (Musnad Ahmad)
• Waraqah ibn Nawfal – A Christian monk and a close relative of Khadijah (RA), the first wife of the Prophet (ﷺ). He was well-versed in the previous scriptures and longed for the coming of a new prophet. When the Prophet (ﷺ) received revelation in the Cave of Hira, Khadijah, the Prophet’s (ﷺ) first wife and one of the first believers in Islam, took him to Waraqah, who confirmed that it was the same angel who came to Musa (AS).
• Uthman ibn al-Huwayrith – A member of the Quraysh who traveled in search of religious truth. He converted to Christianity and sought support from the Byzantine Empire to reform the religious practices of the Arabs.
• Ubaydullah ibn Jahsh – A relative of the Prophet (ﷺ) who also turned to Christianity while searching for monotheism. He later emigrated to Abyssinia (Ethiopia), where he died as a Christian.

These individuals show us that even before Islam, there were hearts searching for the truth. Though they were few, they serve as powerful reminders that sincere people can rise above their surroundings in search of something greater.

Social Structure

Closely tied to the religious disorder was a chaotic social fabric, governed by tribal loyalty more than justice.

Arab tribes were fiercely loyal to their clans. Family honor was everything, and revenge was common. Justice often depended on your tribe, not what was right. For example, if a crime was committed, the decision to punish the offender could vary drastically based on their tribal affiliation. If the person belonged to a strong tribe, they were often protected; if they were from a weaker tribe or had no tribe at all, they could be punished or even killed without consequence.

A famous example of this tribal loyalty is the story of the Hilf al-Fudul, a pact formed before Islam by a few noble individuals from different tribes — including the young Muhammad (ﷺ) — to protect the rights of the oppressed. The pact was created after a Yemeni merchant was cheated and denied justice by a powerful Makkah trader. Several people, including Muhammad (ﷺ) in his youth, stood up against the injustice. Years later, the Prophet (ﷺ) said: “I witnessed a pact in the house of Abdullah ibn Jud’an that I would not trade for red camels. If I were called to it now in Islam, I would respond.” (Siyar A‘lam al-Nubala)

This pact was rare in a society where such unity for justice across tribal lines was almost unheard of. It highlighted both the need for reform and the moral seeds that already existed within the society — which the Prophet (ﷺ) would later nourish through Islam.

Poetry and Arab Identity

Despite the social and spiritual disorder, pre-Islamic Arabia held on to a rich oral tradition that preserved noble qualities and pride.

Poetry was like media back then. Poets were respected like celebrities. They used poetry to praise their tribes, mock enemies, and share wisdom — often capturing the very values and ideals that the Prophet (ﷺ) would later reinforce through revelation and refined character. Poetry contests were held at major gatherings such as the market of Ukaz, where poets would publicly compete and recite their best verses. Winning poets brought honor to their entire tribe.

One of the most famous poets of the time was Imru’ al-Qais, whose verses are still studied today. Another renowned poet, Antarah ibn Shaddad, was the son of an Arab nobleman and an African slave woman. Despite the discrimination he faced, he became a symbol of bravery and eloquence. His poetry often reflected themes of valor, love, and tribal loyalty.

The Arabs valued qualities like bravery, generosity, loyalty, and eloquence — all of which were often captured in their poetry. These traits would later serve as a strong foundation when Islam came, as they aligned with the values the Prophet Muhammad (ﷺ) would reinforce through revelation and character.

Law and Order

These tribal customs extended into the way justice was carried out — or in many cases, denied.

There was no centralized government in Arabia. Each tribe made its own laws and enforced them as they saw fit, often based on loyalty rather than justice. This led to a chaotic environment where feuds could last generations and personal honor was settled through cycles of revenge.

One example of this is the famous tribal war known as Harb al-Fijar (the Sacrilegious War), which took place during the Prophet’s (ﷺ) youth. It was called “sacrilegious” because it occurred during the sacred months when fighting was normally forbidden. The war started over a dispute involving a trade caravan and escalated into a violent conflict between powerful tribes. The young Muhammad (ﷺ) participated by helping his uncles collect arrows during the battles. This experience gave him an early glimpse into the destructive consequences of lawlessness and tribal arrogance.

Justice in pre-Islamic Arabia was often biased. The wealthy and powerful could escape consequences, while the poor or those without tribal protection were easily wronged. Islam would later bring a legal system that treated people equally regardless of tribe, wealth, or status — something that was revolutionary for its time.

The Hajj Before Islam

Even sacred rituals like the Hajj had lost their meaning, overtaken by idol worship and superstition.

Even though idol worship had overtaken the Kaabah, many still performed a form of Hajj — but it was filled with corrupted rituals. People made tawaf around the Kaabah, but often without clothes, claiming they could not perform pilgrimage in garments they had sinned in. This practice was common among many tribes outside the Quraysh, who saw it as part of their tribal customs. The Quraysh, considering themselves custodians of the Kaabah, generally did not engage in this practice, but they allowed and facilitated it for others, reinforcing the corrupted nature of the pre-Islamic Hajj.

Additionally, various tribes brought their own idols with them and made sacrifices not to Allah, but to their tribal gods. Poets would recite verses glorifying their idols, and many rituals were based on superstition rather than divine instruction. The Qur’an later criticizes these practices: “Their prayer at the House was nothing but whistling and clapping of hands…” (Surah Al-Anfal 8:35).

Despite the corruption, certain aspects of Ibrahim’s original pilgrimage rites were still preserved — like the Sa’i between Safa and Marwah — though even those were misunderstood by many. These distorted rituals show how deeply the Arabs needed a revival of true monotheism, which the Prophet (ﷺ) would later restore.

The Role of Women

Among the greatest signs of social decay was the way women were treated.

Women in pre-Islamic Arabia were often treated unfairly. Female infants were sometimes buried alive out of shame, a practice that the Qur’an condemned explicitly: “And when the girl [who was] buried alive is asked, for what sin she was killed.” (Surah At-Takwir 81:8-9). This verse highlighted the deep injustice of their treatment and began to change hearts.

Women had little to no rights in marriage, inheritance, or decision-making. They were often treated as property, passed from one man to another. Some wealthy or noble women had some influence, but this was rare. A well-known exception was Khadijah bint Khuwaylid (RA), the first wife of the Prophet Muhammad (ﷺ). She was a wealthy and respected businesswoman in Makkah who managed her own trade and chose to marry the Prophet (ﷺ) based on his integrity. Her status showed that even in that environment, a few women could rise above societal limitations — but Islam would later bring dignity, equality, and rights to all women, regardless of their social class.

The Prophet (ﷺ) would later say in his Farewell Sermon: “Treat women well, for they are your partners and committed helpers.” This marked a dramatic shift in how society viewed women, recognizing their value as equal contributors in faith, family, and community.

Rich vs. Poor

Another deep wound in society was the lack of care and justice between the wealthy and the poor.

Economic disparity was sharp. The elite of Makkah, such as the leaders of the Quraysh, lived in luxury, often wearing fine clothing and hosting grand feasts. Meanwhile, the poor struggled to afford basic necessities. There was little concern for orphans, the sick, or the needy — values that Islam would later place at the center.

One example is the treatment of the orphans and slaves. People like Bilal ibn Rabah (RA), who would later become a prominent companion of the Prophet (ﷺ), were treated cruelly because they had no wealth or tribal protection. Bilal was an Abyssinian slave in Makkah and was tortured for accepting Islam — a reflection of the harsh inequality and racism present in pre-Islamic society.

Orphans, too, were often neglected or exploited. The Prophet (ﷺ), who himself was an orphan, would later emphasize care for them, saying: “The one who cares for an orphan and I will be together in Paradise like this,” and he held up two fingers together (Sahih Bukhari). His empathy was rooted in his own childhood and in witnessing the disregard for the weak in his society.

This stark division between rich and poor was one of the clearest signs that the society was in need of reform — and it would become one of the first areas Islam would address.

Outside Arabia: Religions of the World

Beyond Arabia’s borders, the major religions of the world were also experiencing fragmentation and decline.

Beyond Arabia, Christianity and Judaism had spread through parts of the Roman and Persian empires. However, both religions had broken into various sects, each with different beliefs. Christianity, for example, had splintered into groups arguing over the nature of Jesus (AS), including whether he was divine, human, or both — disagreements that caused political and theological tension across the Roman Empire.

One famous example of religious fragmentation was the Council of Nicaea (325 CE), where Roman emperors and bishops met to debate core Christian beliefs. Despite these efforts, different Christian sects continued to argue and divide. In Persia, Zoroastrianism was the state religion, but it too suffered from corruption and inequality, with priests and elites enjoying special status while the common people were excluded from spiritual leadership.

In many places, religious authorities were more concerned with power and politics than true spiritual guidance. There were still sincere believers in God — among Christians, Jews, and other monotheists — but access to unaltered truth was hard to find. This confusion left many people searching for clarity and spiritual renewal.

A good example is Salman al-Farsi (RA), a Persian nobleman and seeker of truth. Born into a Zoroastrian family, Salman (RA) was raised in privilege and trained to worship fire as part of the Magian tradition. But even as a child, he sensed that fire could not be God and began questioning his people’s beliefs.

His journey for truth began when he encountered Christians who spoke of one God and a prophet to come. He left his home and traveled to Syria, Iraq, and the Levant, seeking knowledge and living among Christian monks. Each time one of his teachers neared death, Salman (RA) would ask where to go next to continue learning the truth. Eventually, he was told of the coming of a final prophet in the land of Arabia.

While on his way there, he was betrayed and sold into slavery. He ended up in Yathrib (Medina), serving a Jewish master. When he heard of a prophet who had arrived in the city, he rushed to see him and tested him based on signs his teachers had shared — such as not accepting charity, accepting gifts, and having the seal of prophethood between his shoulders.

When he confirmed that Muhammad (ﷺ) was indeed the awaited Messenger, Salman (RA) embraced Islam. His journey — from nobility to slavery to freedom through faith — is one of the most remarkable conversion stories in Islamic history and shows how deeply people outside Arabia were searching for divine guidance. His story reflects the deep spiritual hunger that existed beyond Arabia — and the widespread hope for a final messenger.

Arabia itself, though politically less dominant, was uniquely positioned — untouched by major empires but influenced by both East and West. With no prophet sent to the Arabs for centuries, the spiritual vacuum left many hearts open to guidance. It was into this setting that the final message would soon arrive.

It was as if the entire world — especially Arabia — was holding its breath, waiting for light to break through the darkness.

Chapter Summary

Chapter 1: The World Before the Prophet (ﷺ) takes us back to a time before Islam — a world marked by spiritual confusion, social inequality, and religious fragmentation. From the founding of Makkah through the sacrifice of Ibrahim (AS), to the daily struggles and poetry of pre-Islamic Arabs, the chapter reveals a society in need of change. We see how monotheism survived through individuals like the Hunafa, and how injustice, tribalism, and idol worship dominated daily life. At the same time, the global landscape — from the Roman and Persian empires to seekers like Salman al-Farsi (RA) — shows how the world was ready for the final Messenger.

Reflection Questions

1. Why do you think Allah chose Makkah, a dry desert, to be the center of Islam?
2. How does the story of Ibrahim (AS), Hajar, and Ismail (AS) reflect trust in Allah?
3. What lessons can we learn from the Hunafa who stood up for monotheism in a society filled with idol worship?
4. In what ways do you see leadership values in the Prophet’s (ﷺ) actions before he received revelation?
5. What would you have found most difficult about living in pre-Islamic Arabia?

For Parents and Educators

This chapter sets the historical and emotional backdrop for understanding the significance of the Prophet Muhammad’s (ﷺ) mission. It’s important to guide students or youth through the moral contrasts between pre-Islamic society and the values Islam introduced. Encourage discussions about faith, justice, empathy, and leadership. Use the stories of Ibrahim (AS), Hajar, and Salman al-Farsi (RA) to spark conversations about conviction and seeking truth. Consider asking youth to reflect on their own communities and what change might look like through the lens of Prophetic leadership.

Leadership Lesson

Understanding the environment before creating change.

Before Allah sent the Prophet Muhammad (ﷺ) as a messenger, He prepared the world. Just like Ibrahim (AS) laid the foundations of the Kaabah, the Prophet would soon build a society based on faith, justice, and mercy. Every great leader understands the people they serve. The Prophet (ﷺ) deeply understood his society — its customs, its poetry, its power structures, and its spiritual confusion. And that understanding allowed him to guide people step by step toward truth. Imagine a youth leader today learning about their school culture or community dynamics before launching a new project — the Prophet (ﷺ) modeled this thoughtful, informed leadership.

He didn’t rush to condemn before connecting. He engaged people in ways they understood: through poetry, personal stories, and relatable examples. He built trust before transformation. Even before receiving revelation, his title was Al-Amin — the trustworthy — because he listened, observed, and showed compassion.

His participation in the Hilf al-Fudul pact before prophethood, his silent heartbreak during the injustice he saw in Makkah, and the wisdom with which he engaged Hunafa, slaves, and tribal leaders all show a leader who was rooted in his community yet rose above its flaws.

As young leaders today, whether in school, at home, or in your community, the lesson is clear: If you want to inspire change, start by truly understanding the world around you. Pay attention. Ask questions. Learn people’s stories. And like the Prophet (ﷺ), lead with empathy, clarity, and patience.