Marmaduke Pickthall, The Meaning of The Glorious Koran. An Explanatory Translation (1930)

At the end of the third year the Prophet received the command to “arise and warn,”¹ whereupon he began to preach in public, pointing out the wretched folly of idolatry in face of the tremendous laws of day and night, of life and death, of growth and decay, which manifest the power of Allah and attest His sovereignty. It was then, when he began to speak against their gods, that Qureysh became actively hostile, persecuting his poorer disciples, mocking and insulting him. The one consideration which prevented them from killing him was fear of the blood-vengeance of the clan to which his family belonged. Strong in his inspiration, the Prophet went on warning, pleading, threatening, while Qureysh did all they could to ridicule his teaching, and deject his followers.

The converts of the first four years were mostly humble folk unable to defend themselves against oppression. So cruel was the persecution they endured that the Prophet advised all who could possibly contrive to do so to emigrate to a Christian country, Abyssinia.² And still in spite of persecution and emigration the little company of Muslims grew in number. Qureysh were seriously alarmed. The idol-worship at the Ka‘bah, the holy place to which all Arabia made pilgrimage, ranked for them, as guardians of the Ka‘bah, as first among their vested interests. At the season of the pilgrimage they posted men on all the roads to warn the tribes against the madman who was preaching in their midst. They tried to bring the Prophet to a compromise, offering to accept his religion if he would so modify it as to make room for their gods as intercessors with Allah, offering to make him their king if he would give up attacking idolatry; and, when their efforts at negotiation failed, they went to his uncle Abû Tâlib, offering to give him the best of their young men in place of Muhammad, to give him all that he desired, if only he would let them kill Muhammad and have done with him. Abû Tâlib refused. The exasperation of the idolaters was increased by the conversion of Omar,³ one of their stalwarts. They grew more and more embittered, till things came to such a pass that they decided to ostracise the Prophet’s whole clan, idolaters who protected him as well as Muslims who believed in him. Their chief men caused a document to be drawn up to the effect that none of them or those belonging to them would hold any intercourse with that clan or sell to them or buy