There was a time when it was taken for granted that history meant giving accounts of events, mainly military, which took place in the past. The history of religions did not exist at all. When it came to existence it meant giving accounts of events which had been formed or conducted by the followers of certain religions or a religion. The first known scholar who gave history its inclusive modern concept was Abd-al-Rahman Ibn Khaldoon (1332 - 1406), "the great philosophical historian", as he is called by scholars.[1] Despite the fact that he was a Muslim and naturally gave the "history of Islam" its modern concept, Western Scholarship for reasons, mainly of prejudice or, at least, because of unsympathetic approach towards Islam, until very recently has introduced the "history of Islam" as the History of Muslim Conquests (in terms of War), Empires and Dynasties. During the last few centuries, since the great work of Ibn Khaldoon, history, including history of religions, has been undergoing a revolu?tion. Nowadays, even the history of military events does not mean only military accounts or explanations of military events. How much less a history of religions or history of Islam? There is, therefore, a cynical explanation for the stubborn insistence upon explaining the spread of Islam in military terms in the age of philosophy of history.
Islam is the latest and most historically documented of the great religions of the world. It developed in the full light of history and human knowledge. The factors and causes of its development, spread and triumph can be fully explained without needing to retreat to assumption and accusation based on prejudice. Islam, unlike other religions, can be explained in the full light of history. Here, instead of the shadowy and mysterious, we have history.[2] We know as much about Muhammad, the Quran and Islam as we do of any person, book or phenomenon in the history of mankind. Thus we do not need to retreat to mythology or legend to give a distorted image of Islam, its founder, its principles, its history and its spread.
A vast amount of literature concerning Islam in general, and many great works and much research concerning the history of Islam, have been produced by Muslim and Western Scholars during the last two centuries. But the history of Islam (not Muslim conquests, empires and dynasties) in the proper sense of the term has not been dealt with yet. The Orientalists' works lack metaphysical understanding and sympathetic insight into Islam; and the Muslims' works lack systematic approach and modern analytical refinement. Leaving aside the great work of Abd-al-Rahman Ibn Khaldoon "Moqadaddamma" (Kitab Al-Ibar Wa-Diwan al-Mubtada' Wa al-Khabar...) amongst Muslims, which is of great value in the field of world sociological and philosophical history, and the work of Sir Thomas Arnold amongst orientalists, "The Preaching of Islam", which deals with the historical spread of Islam geographically, most of the books on the history of Islam deal only with the Muslim conquests, empires and dynasties, which have nothing really to do with the actual history of Islam which is indeed the history of the spread and development of Islam.
We do not claim that in the present work we are dealing with the history of the spread of Islam properly either. That is a work which indeed needs ample time, energy and the massive scholarship of many researchers. But we have tried sincerely, though not adequately, to produce a kind of introduction dealing mainly with some of the factors, incentives and circumstances which have helped the spread of Islam.
"Islam is a concept which, phenomenized in a number of linked but diverse political, social, religious, economic, cultural, civil and educational, organisms, covers an immense area in space and time. In different regions, religion and epochs it has presented differing features under the impact of and in response to local, geographical, social and political (and other) forces," states H.A.R. Gibb.[3] In the course of our study the complexity, inclusiveness and diversity of both its organisms and the factors contributing to the spread of Islam are only probable, tentative and likely elements.
A volume of this size is necessarily limited in the material it can cover. It may, therefore, not be comprehensive or indeed may have many shortcomings. However, the purpose of this brief study as the titles indicates is to produce only an "Introduction to the History of the Spread of Islam". This book is neither the history of Islam nor that of the Muslim people. Still, it may be of some use to both the public and scholars. Both specialists in Islam and historians have barely dealt with the real factors contributing to the spread of Islam (Western writers on the contrary have tried hard to establish their own factors, and not the actual factors) amongst more than one-fourth of the total world population. In this brief study we hope to bring only some of these factors to the attention of the reader. We earnestly ask impartial scholars to follow this subject critically and contribute to the furtherance of public knowledge about Islam and the development of human knowledge in general and to do justice to a religion which has been wronged intentionally and unintentionally by foes and friends.
Here we would like to bring a few points to the attention of the reader:
a) We have relied in our work mainly on Western sources and books for technical and research purposes.
b) References have been made in our discussions to other religions but these are only
for the sake of analogy and comparison. No offences what so ever is intended. Whatever statements have been made about Christianity in the course of discussion are almost all simply quotations made by Christians from Christian sources.
c) Variation in spelling is due to quotation. We have tried not to change the quotations and thus the words Muslim, Quran, Muhammad are spelt differently.
d) Besides the books mentioned in the bibliography, many more have been consulted.
e) Quotations have been made to clarify points of discussion in the context. They do not necessarily represent the author's opinion.
f) Our main purpose in this work is only to present what we regard as facts as we understand them. What is certain is that we earnestly tried to do so even though we may have failed in our efforts.
g) Since this book is written both for those who have previous knowledge of Islam
and those who do not have a specialist knowledge, there are explanations of most matters, sometimes very elementary ones %u2013 and thus many repetitions and the obvious explanations may be seen as tedious, I would crave their indulgence and ask their patience and forgiveness. They must remember that not all have then-specialist knowledge.
h) As the subjects are very interrelated a clear separation of the discussions has been almost impossible.
