The Quran explicitly states the selection of a messenger from among themselves for the early community, often understood as the Arabs of the Prophet's time. This choice is further illuminated by a hadith, which records the Verse Verily We have sent you (O Muhammad) as a witness, as a bringer of glad tidings and as a warner appearing in the Torah, stating that the Prophet was sent "as a protector for the illiterates (i.e., the Arabs)." This description in the Torah, as narrated by Ibn `Abbas Bukhari 65:359, highlights a divine intention to guide a specific group, characterized by their illiteracy, toward monotheism and moral rectitude. The Prophet's mission was to open "blind eyes, deaf ears and hardened hearts" through the declaration of "None has the right to be worshipped but Allah." This underscores the Arabs' foundational role as the initial recipients of Islam's universal message. The revelation of the Quran in Arabic also meant that the Arabs, with their rich linguistic heritage, were uniquely positioned to grasp its profound literary beauty and intricate meanings, which further facilitated their role in its initial propagation.

Before the advent of Islam, the Arabian Peninsula was largely characterized by a state of "Jahiliyyah" or ignorance, marked by polytheistic practices and societal ills. The Quran critiques some of these practices, and hadith further elaborate on the nature of this pre-Islamic period. Ibn `Abbas, for instance, directs the seeker to Surat-al-Anam after Verse No. 130 to understand the "ignorance of the Arabs," specifically mentioning the abhorrent practice of killing their children out of folly and forbidding that which Allah had provided, inventing lies against Him Bukhari 61:34.

Furthermore, the hadith detail the deep-rooted idolatry among the Arabs. Ibn `Abbas informs us that "All the idols which were worshiped by the people of Noah were worshiped by the Arabs later on" Bukhari 65:440. He meticulously lists specific idols like Wadd (worshipped by Kalb), Suwa` (Hudhail), Yaghouth (Murad and Bani Ghutaif), Ya`uq (Hamdan), and Nasr (Himyar). He explains that these idols originated from venerated pious men of Noah's time, whose images were eventually deified after their deaths, evolving into objects of worship as their true origins became obscure. This historical perspective from the hadith provides crucial context to the Quran's emphasis on pure monotheism (Tawhid) and its vehement rejection of idol worship, explaining the radical transformation Islam brought to Arab society.

While chosen for the initial revelation, the Prophet Muhammad also issued solemn warnings concerning the future of the Arabs. Zainab bint Jahsh reported the Prophet's fear-filled pronouncements: None has the right to be worshipped but Allah. Woe unto the Arabs from a danger that has come near. He indicated an opening in the wall of Gog and Magog, symbolizing a catastrophic event. When asked if they would be destroyed despite pious people among them, the Prophet affirmed, "Yes, when the evil persons will increase" (Bukhari 60:21, 61:106, 92:11, 92:82). These repeated warnings highlight a concern for moral decay and the increase of evil within the community, irrespective of their ethnic origin.

Despite these warnings, the Prophet also recognized the inherent qualities of certain Arab tribes. Abu Huraira narrates the Prophet's saying, Amongst all those women who ride camels (i.e. Arabs), the ladies of Quraish are the best. They are merciful and kind to their off-spring and the best guardians of their husbands' properties. This praise for Quraishi women, the Prophet's own tribe, speaks to specific admirable traits within Arab society, emphasizing their nurturing and responsible nature. This shows a nuanced prophetic view, acknowledging both potential pitfalls and inherent strengths within the Arab community.

The period immediately following the Prophet's passing witnessed significant challenges for the nascent Muslim community, particularly concerning some Arab tribes. Abu Huraira reports `Umar's initial questioning of Abu Bakr's decision to fight those Arabs who reverted to disbelief (Bukhari 0:0, 88:7; Muslim 1:32). `Umar cited the Prophet's order to fight people "till they say: 'None has the right to be worshipped but Allah'," and that uttering this declaration protected their lives and property "unless (he does something for which he receives legal punishment) justly."

Abu Bakr, however, firmly asserted his resolve to fight "whoever differentiates between prayers and Zakat," stressing that "Zakat is the right to be taken from property." He vowed to fight even for "a kid they used to pay to Allah's Messenger," if withheld. `Umar later acknowledged that "Allah opened Abu Bakr's chest towards the decision to fight, therefore I realized that his decision was right." This historical event, known as the Wars of Apostasy (Riddah wars), illustrates how the foundational principles of Islam, specifically the pillars of prayer and Zakat, became non-negotiable aspects of adherence, even when challenged by some Arab tribes. It demonstrates the leadership's unwavering commitment to upholding the full scope of Islamic law against any selective observance.

The hadith also shed light on specific social and ritual practices of the Arabs before Islam, highlighting the reforms brought by the new faith. `Aisha narrates the practice of the Quraish (referred to as Hums) and their followers staying at Muzdalifa during Hajj, while "all other Arabs stayed at 'Arafa" Muslim 15:163. With the advent of Islam, Allah commanded the Prophet to go to `Arafat, signifying a universalization of the ritual, breaking away from the exclusive practices of the Quraish. The Quranic verse Then hasten on from where the people hasten on is understood in this context, directing the Quraish to join the wider Arab practice of hastening from `Arafat, rather than their unique practice of hastening from Muzdalifa Muslim 15:164.

Furthermore, Hisham's narration on the authority of his father and `Aisha details the pre-Islamic custom where Arabs, except the Hums, "circumambulated the House naked," relying on the Hums to provide clothes if available. This practice was abolished by Islam, which mandated modesty in ritual. Ibn Abbas also describes how pre-Islamic Arabs considered performing Umrah during the months of Hajj as a "greatest of sins," even resorting to intercalating months to avoid it Muslim 15:217. The Prophet, however, commanded his companions to change their Ihram from Hajj to Umrah, effectively liberalizing these restrictive pre-Islamic interpretations and asserting that "It is a complete freedom (from Ihram)." These accounts reveal how Islam systematically reformed and purified existing Arab customs, transforming them into universal practices guided by divine revelation.

The Prophet also spoke about the future demographic and political status of Arabs in the End Times, particularly in relation to the Dajjal (Anti-Christ). Umm Sharik reported hearing the Messenger of Allah saying that "The people would run away from the Dajjal seeking shelter in the mountains." When she inquired about the Arabs' whereabouts then, he replied, [They would be small in number]Muslim 54:154. This prophecy suggests a significant reduction in the number or prominence of Arabs during this tumultuous period, providing a sobering reflection on their ultimate role within the broader human narrative leading up to the Day of Judgment. It shifts the focus from their historical primacy to their vulnerability in the face of universal tribulation.

The Arabs hold a distinguished place in Islamic tradition as the initial recipients and carriers of the divine message. From the pre-Islamic era of ignorance and idolatry, documented in both Quran and hadith, they were elevated by the Prophet Muhammad's mission, detailed in the Torah as a protector of the "illiterates." Despite early challenges of apostasy that Abu Bakr resolutely addressed, and specific prophetic warnings about future evils and a diminished number in the End Times, the rich linguistic and cultural heritage of the Arabs provided the perfect vehicle for Islam's global propagation. Their journey from Jahiliyyah to the custodians of revelation underscores a transformative narrative central to the Islamic faith.