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"... Islam itself was the main cause for its triumph. Islam not only was at once accepted (by many peoples and races) by Arabia, Syria, Persia, Egypt, Northern Africa and Spain, at its first outburst; but, with the exception of Spain, it has never lost its vantage ground; it has been spreading ever since it came into being. Admitting the mixed causes that contributed to the rapidity of the first swift spread of Islam, they do not account for the duration of Islam. There must be something in the religion itself to explain its persistence and spread, and to account for its present hold over so large of a proportion of the dwellers on the earth... Islam has stirred an enthusiasm that has never been surpassed. Islam has had its martyrs, its recluses, who have renounced all that life offered and have accepted death with a smile for the sake of the faith that was in them.
A. J. Arberry holds the same view:
The rapidity of the spread of Islam is a crucial fact of history... The sublime rhetoric of the Qur’an, that inimitable symphony, the very sounds of which move men to tears and ecstasy”. (M. Pickthall, The Meaning of the Glorious Qur’an, p.vii) ...
This, and the urgency of the simple message carried, holds the key to the mystery of one of the greatest cataclysms in the history of religion. When all military, political and economic factors have been exhausted, the religious impulse must still be recognized as the most vital and enduring.”
Brockelman, usually very unsympathetic and partial, also recognizes Islam’s religious values as the main factor for its spread. Rosenthal writes: “The more important factor for the spread of Islam is religious law of Islam (Sharia which is an inclusive, all-embracing, all-comprehensive way of thinking and living) which was designed to cover all manifestations of life.”
Along with many other reasons, Islam spread because of its followers’ exemplary lifestyle and unceasing efforts to transmit its message throughout the world. These lie at the root of Islam’s conquest of hearts. Islamic universalism is closely associated with the principle of amr bi al-ma‘ruf (enjoining the good), for this is how Muslims are to spread Islam. This principle seeks to convey Islam’s message to everyone, without exception, and to establish a model community that displays Islam to the world: Thus We have made of you an Ummah justly balanced, that you might be witnesses (models) for the peoples, and the Messenger has been a witness for you (2:143).
Muslims, both as individuals and as a community, therefore have certain goals to achieve: communicating Islam to others, conveying the truth to everyone, striving to prevent oppression and tyranny, and establishing justice. To do this, they must live an exemplary life. Thus Islam’s moral and ethical values usually have played an important part in its spread.
One nineteenth-century European writer recorded his impressions on how Islamic ethics influenced black Africans as follows:
As to the effects of Islam when first embraced by a Negro tribe, can there, when viewed as a whole, be any reasonable doubt? Polytheism disappears almost instantaneously; sorcery, with its attendant evils, gradually dies away; human sacrifice becomes a thing of the past. The general moral elevation is most marked; the natives begin for the first time in their history to dress, and that neatly. Squalid filth is replaced by some approach to personal cleanliness; hospitality becomes a religious duty; drunkenness, instead of the rule, becomes a comparatively rare exception... chastity is looked upon as one of the highest, and becomes, in fact, one of the commoner virtues. It is idleness that henceforward degrades, and industry that elevates, instead of the reverse. Offences are henceforward measured by a written code instead of the arbitrary caprice of a chieftain—a step, as everyone will admit, of vast importance in the progress of a tribe. The Mosque gives an idea of architecture at all events higher than any the Negro has yet had. A thirst for literature is created and that for works of science and philosophy as well as for commentaries on the Qur’an." Source, and full article: http://www.thewaytotruth.org/islam-humanity/rapidspreadofislam.html
A. J. Arberry holds the same view:
The rapidity of the spread of Islam is a crucial fact of history... The sublime rhetoric of the Qur’an, that inimitable symphony, the very sounds of which move men to tears and ecstasy”. (M. Pickthall, The Meaning of the Glorious Qur’an, p.vii) ...
This, and the urgency of the simple message carried, holds the key to the mystery of one of the greatest cataclysms in the history of religion. When all military, political and economic factors have been exhausted, the religious impulse must still be recognized as the most vital and enduring.”
Brockelman, usually very unsympathetic and partial, also recognizes Islam’s religious values as the main factor for its spread. Rosenthal writes: “The more important factor for the spread of Islam is religious law of Islam (Sharia which is an inclusive, all-embracing, all-comprehensive way of thinking and living) which was designed to cover all manifestations of life.”
Along with many other reasons, Islam spread because of its followers’ exemplary lifestyle and unceasing efforts to transmit its message throughout the world. These lie at the root of Islam’s conquest of hearts. Islamic universalism is closely associated with the principle of amr bi al-ma‘ruf (enjoining the good), for this is how Muslims are to spread Islam. This principle seeks to convey Islam’s message to everyone, without exception, and to establish a model community that displays Islam to the world: Thus We have made of you an Ummah justly balanced, that you might be witnesses (models) for the peoples, and the Messenger has been a witness for you (2:143).
Muslims, both as individuals and as a community, therefore have certain goals to achieve: communicating Islam to others, conveying the truth to everyone, striving to prevent oppression and tyranny, and establishing justice. To do this, they must live an exemplary life. Thus Islam’s moral and ethical values usually have played an important part in its spread.
One nineteenth-century European writer recorded his impressions on how Islamic ethics influenced black Africans as follows:
As to the effects of Islam when first embraced by a Negro tribe, can there, when viewed as a whole, be any reasonable doubt? Polytheism disappears almost instantaneously; sorcery, with its attendant evils, gradually dies away; human sacrifice becomes a thing of the past. The general moral elevation is most marked; the natives begin for the first time in their history to dress, and that neatly. Squalid filth is replaced by some approach to personal cleanliness; hospitality becomes a religious duty; drunkenness, instead of the rule, becomes a comparatively rare exception... chastity is looked upon as one of the highest, and becomes, in fact, one of the commoner virtues. It is idleness that henceforward degrades, and industry that elevates, instead of the reverse. Offences are henceforward measured by a written code instead of the arbitrary caprice of a chieftain—a step, as everyone will admit, of vast importance in the progress of a tribe. The Mosque gives an idea of architecture at all events higher than any the Negro has yet had. A thirst for literature is created and that for works of science and philosophy as well as for commentaries on the Qur’an." Source, and full article: http://www.thewaytotruth.org/islam-humanity/rapidspreadofislam.html
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