Imam Abu Ja'far At-Tabari (ra) ya bayyana cewa: "Bayan shekara uku da fara annabcinsa, Allah (SWT) ya umurci Manzonsa ﷺ da ya fita ya isar da Saƙon ga mutane a fili (ya shiga cikin al'umma) ya kuma kira su zuwa gare shi. Allah (SWT) ya ce masa,

Imam Abu Ja’far At-Tabari (ra) states, “After three years of his Prophethood Allah (swt) commanded His Messenger (saw) to go out and proclaim the Message to the people publicly (enter the society) and summon them to it. Allah (swt) said to him,

"Saboda haka ka bayyana abin da aka umarce ka, kuma ka juya daga masu shirka." (Suratul Hijr, aya ta 94) (At-Tareekh at-Tabari, Juzu'i na 6, Shafi na 1170).

“So proclaim what you have been commanded and tun away from the Polytheists”(TMQ al-Hijr, verse 94) (at-Tareekh at-Tabari Vol. 6 Par 1170).

A cikin wannan mataki na da'awah ne Manzon Allah ﷺ ya yi mu'amala da al'umma. Ya isar da Musulunci ga mutane, domin a kafa shi a matsayin iko. Ya kalubalanci ikon Quraishawa. Ya kalubalanci yadda suke tafiyar da al'amuran al'ummarsu cikin rashin gaskiya, wato dangantakar da ake da ita. Ya kuma fallasa ayyukansu, lamarin da ya sa shi da Sahabbansa (RA) suka fuskanci kowane irin zalunci, kauracewa da zage-zage. Ya ƙi duk wani yunƙuri na Quraishawa da shugabanninsu na yin sassauci da sulhu a kowane fanni. Ya ɗauki Musulunci a matsayin jagoranci kaɗai ga Larabawa da dukkan ɗan adam.

It was in this phase of the Da’awah that the Prophet (saw) interacted with the society. He (saw) carried Islam to the people, in order to be established in authority. He (saw) challenged the authority of the Quraysh. He(saw) challenged the corrupt way they were running the affairs in their society i.e. the existing relationships. He (saw) also exposed their practices, facing with his Sahabah (ra) all types of persecution, boycotts and slander as a result. He (saw) rejected all attempts of the Quraysh and their leaders to be pliant and compromise on any aspect whatsoever. He carried Islam as the only leadership for the Arabs and the whole of humanity.

Saboda haka da'awah ta ɗauki hanyar gwagwarmayar hankali da siyasa, domin canza kowane fanni na tsarin mulki don kafa addinin Allah, da kuma tumɓuke kufuri daga tushensa, a maye gurbinsa da Musulunci.

Hence the Da’awah took the way of an intellectual and political struggle in order to change every aspect of the system to establish the Deen of Allah, to uproot Kufr from its very basis and replace it with Islam.

Duk wannan an riwaya ta a cikin littattafan Sunnah da Sira game da saukar ayoyin Alkur'ani, abubuwan da suka kewaye su, da yadda Manzon Allah ﷺ ya isar da su ga mutane a cikin gwagwarmaya.

This has all been narrated in the books of Sunnah and Seerah regarding the revelation of the verses of the Qur’an, the incidents surrounding them and the way in which the Prophet (saw) carried them to the people through the struggle.

Yadda Allah (SWT) ya yi magana a cikin ayoyin Alƙur'ani kan dangantakar da ke cikin al'umma da al'adunta. Misali shi ne lokacin da Alƙur'ani ya yi tambaya: "Sa'ad da aka tambayi yarinyar da aka binne da rai, Saboda wane laifi aka kashe ta?" (Suratu At-Takwir, ayoyi na 8-9).

The addressing of the relationships in the society Allah (swt) in the various ayaat of the Qur’an addressed the various relationships and practices in the society. An example is when the Qur’an posed the question “When the infant child asks, for what crime was she killed” (TMQ al-Takweer, verse 8-9)

Littattafan Seerah sun ruwaito cewa wannan Ayar ta yi tasiri mai zurfi a cikin al'umma, domin binne 'yan mata yana daga cikin al'adun da suka yadu a lokacin, duk da cewa al'ada ce da suke samun wahalar kare ta. An ruwaito cewa Sumayya (RA), mahaifiyar 'Ammar (RA), ta karbi Musulunci bayan wadannan Ayoyi sun sa ta yi tunani game da munanan ayyukanta, saboda haka sabon addinin Muhammadu ﷺ.

The books of Seerah narrate that this Ayah had a profound effect across the society as burying the daughters was a widespread phenomena at that time, albeit a tradition that they were finding difficult to justify. It has been narrated that Sumayah (ra), the mother of ‘Ammar (ra) embraced Islam after these ayaat made her think of her own corrupt practices and therefore the new Deen of Muhammad (saw).

Annabi (saw) ya kuma yi magana, ta hanyar wahayi, game da yadda ake yaudara a kasuwa. Shugabannin Quraishawa ne suka jagoranci wannan al'ada, musamman idan maziyarta da ba su sani ba suka zo. Allah (swt) ya ce a cikin Alqur'ani,

The Prophet (saw) also addressed, via the revelation, the way that cheating took place in the market place, the Qurayshi leaders were at the head of this particular practice and specifically when the unsuspecting pilgrims came. Allah (swt) stated in the Qur’an,

"Kaiton ga masu yin zamba a aunawa da awo" (Suratul Mutaffifeen, aya ta 1).

“Woe to those who deal in fraud” (TMQ al-Muttaffifeen, verse 1).

Ibn Jarir at-Tabari ya ruwaito daga Ibn Ishaq ta hanyar Ibn Humayd, daga Salamah, cewa: "Manzon Allah ﷺ ya bayyana Saƙonsa ga mutane a fili, ya kuma yi shelar Musulunci a bayyane … ba su janye daga gare shi ba, ko su ƙi shi ta kowace hanya ba, har sai da ya yi magana game da gumakansu ya kuma yi watsi da su. Da ya yi haka, sai suka nuna ƙiyayya gare shi, suka haɗa kai wajen adawa da shi … Sun ƙi tafiyarsa daga hanyoyinsu da kuma yadda yake musanta gumakansu … Sai suka je wajen Abu Dalib (kawun Annabi ﷺ wanda yake kare ɗan uwansa daga Quraishawa) suka ce: 'Abu Dalib, ɗan uwanka ya zagi gumakanmu, ya ƙi addinimmu, ya raina al'adunmu na gargajiya, ya kuma ce wa kakanninmu jahilai ne.'" A cewar ruwayar Ibn Sa'd: "Babu wata mummunar aikin da bai yi ba." Don haka za mu ga cewa da'awar Annabi ﷺ tana kira ga sauyi mai tsanani a yadda suke rayuwarsu, da kuma yadda al'umma ke gudanar da ibadunsu, dabi'un zamantakewarsu, da al'adun tattalin arzikinsu. Dukkan salon rayuwarsu da asalin kasancewarsu suna cikin abin da yake magana a kai, da nufin maye gurbinsu da sabon addini da sabuwar hanyar rayuwa. Saboda haka, yana yin magana kan dukkan tsarin rayuwa da Quraishawa ke bi, yana kuma gabatar da tsarin Musulunci a matsayin madadin, wanda Annabi ﷺ da kansa ya jagoranta.

This was described by at-Tabari quoting Ibn Ishaq through Ibn Humayd from Salamah, “The Messenger of Allah (saw) proclaimed his Message to the people openly and declared Islam publicly …they did not withdraw from him or reject him in any way as far as I have heard (i.e. narration) until he spoke of their gods and denounced them. When he did this they took exception to him and united in their hostility to him…They objected to his departure from their ways and denouncing their gods…they approached Abu Talib (The uncle of the Prophet [saw] who was protecting his nephew from the Quraysh) and said, “Abu Talib your nephew has reviled our gods, denounced our Deen, derided our traditional values and told us our forefathers were ignorant.” According to the narration of Ibn Sad: “There isn’t a single evil that he hasn’t done.” Hence we can see that the Da’awah of the Prophet (saw) was calling for a radical change in the way they were living their lives, and the manner in which the society was dealing in its worships, social values, economic practices. Their whole way of life and identity was being addressed, with a view to replacing them with a new Deen and a new way of life. Hence, he(saw) used to address the whole system of life by which the Quraysh lived their lives and was offering the system of Islam as an alternative led by the Prophet (saw) himself.

Gwagwarmaya da shugabannin siyasa Wadannan ayyuka na Annabi (saw) sun kai shi ta dabi'a zuwa gwagwarmaya da shugabannin siyasa na Quraishawa wadanda suka tsaya a hanyar Addini. Yayin da Annabi ﷺ ya ci gaba da wannan gwagwarmaya da su, yana fallasa su a matsayin mutanen da ke tsaye a hanyar gaskiya, gwagwarmayarsa ta tsananta zuwa cikakkiyar gwagwarmayar siyasa. Alkur'ani ya yi magana da kowane daya daga cikin shugabannin Quraishawa a sarari, a fili, kuma babu shakka a cikinsa.

Struggle against the political leadership These actions of the Prophet (saw) naturally brought him into struggle against the political leaders of the Quraysh who stood in the way of the Deen. As the Prophet (saw) persisted in this struggle against them and exposed them as a people standing in the way of the truth his struggle intensified into a full blown political struggle. The Qur’an addressed each of the rulers of the Quraysh in frank clear and un-ambiguous terms.

Al-Wahidi a cikin littafinsa Asbab un Nuzul Qur'an (shafi na 502) ya ruwaito cewa Abu Sufyan ibn Harb (kafin ya karɓi Musulunci) ɗaya daga cikin shugabannin Quraishawa (wanda shi ne wakilin Quraishawa a yarjeniyoyi da yawa, har ma da Manzon Allah ﷺ daga baya) ya shirya wata liyafa, inda ya yanka tumaki biyu. Wani maraya ya zo gidan ya nemi abinci a wurinsa, sai Abu Sufyan ibn Harb ya yi fushi sosai da wannan, har ya zage yaron ya kuma buge shi a kai da sanda. Sai Allah (SWT) ya saukar da Suratul Ma'un game da shi.

Al Wahidi in his Asbab un Nuzul Qur’an (page 502) relates that Abu Sufyan ibn Harb (before his embracement of Islam) one of the Quraishi leaders (who was the representative of the Quraish in many treaties including with the Messenger of Allah later (saw)) held a banquet and had a feast wheren he slaughtered two sheep. An orphan came to the house and asked him for some food, Abu Sufyan ibn Harb was so vexed at this that he swore at the child and beat him over the head with a stick. Then Allah (swt) revealed concerning him Surah al-Ma’un,

Shin ka ga wanda ke karyata addini? To shi ne wanda yake korar maraya. Kuma baya kwadaitar da ciyar da miskini. Don haka kaiwo ya tabbata ga masu sallah (munafukai). Wadanda suke jinkirta sallarsu. Wadanda suke aikin alheri don a gani kawai. Kuma suke hana taimako na kankanin abu.

“Have you seen the one who belies the Deen? That is he who repels the orphan. And urges not on the feeding of the poor. So woe unto those performers of Salah (hypocrites). Those who delay their Salah. Those who do good deeds only to be seen. And withold small kindness.” (TMQ al-Ma’un, verses 1-7)

Ibn ‘Abbas (ra) ya ruwaito cewa, "Annabi (saw) ya fita zuwa al-Batha, ya hau kan duwatsu, sannan ya yi kira da murya mai ƙarfi, 'Ya Sabaha!' Sai mutanen Quraishawa suka taru kewaye da shi. Sai ya ce: 'Idan na gaya muku cewa wani maƙiyi zai kai muku hari da safe ko da yamma, shin za ku gaskata ni?' Suka amsa, 'Eh.' Sai ya ce: 'To, ni mai gargaɗi ne a fili a gare ku game da azaba mai tsanani.' Sai Abu Lahab ya ce: 'Shin saboda wannan ne ka tara mu? Tabbas ka lalace!' Sai Allah (swt) ya saukar da wannan ayar,

Ibn ‘Abbas (ra) narrated that “The Prophet (saw) went out towards al-Batha and ascended the mountains and shouted out ‘O Sabaha’ so the Qurayshi people gathered around him. He (saw) said, ‘Do you see if I tell an enemy is going to attack you in the morning or in the evening, will you believe me?’ They replied, ‘Yes’. He said, ‘Then I am a plain warner unto you of a severe punishment’. Abu Lahab said, ‘is it for this that you have gathered us? Taballak (May you perish)’. Then Allah (swt) revealed,

"Ya lalace ikon Abu Lahab, kuma ya lalace! Dukiyarsa ba za ta amfane shi ba. Zai shiga wuta mai harshen wuta mai ci. Haka ma matarsa, mai ɗaukar itace. A wuyanta akwai igiya da aka murɗa daga zaren dabino." (Suratul Lahab, ayoyi 1-5) (Bukhari Juzu'i na 6 Lamba 496.)

“Perish be the power of Abu Lahab! And perish again! His wealth will not enrich him. He will be burnt in a Fire of blazing flames. And his wife, too, who carries wood. In her neck is a twisted rope of palm fibre”. (TMQ al-Lahab, verses 1-5) (Bukhari Vol. 6 No 496.)

Sakamakon wannan gwagwarmaya kai tsaye shi ne tsananta azabtarwa ga Sahabbai (ra). Sumayya, kamar yadda aka ambata a baya, an azabtar da ita aka kashe ta tare da sauran Sahabbai (ra), amma Annabi ﷺ bai daina ba, ya ci gaba da yada Da'awa da gwagwarmaya da hukumomin Quraishawa duk da adawarsu. Wannan wata alama ce ta cewa wannan bangare, watau gwagwarmayar siyasa, wajibi ne.

The direct result of this struggle was the persecution of the Sahabah (ra). Sumayah, as stated earlier, was tortured and killed amongst other Sahabah (ra) but the Prophet (saw) did not give up and continued carrying the Da’awah and struggling against the Qurayshi authorities in defiance to them. This is another indication of the obligatory nature of this aspect i.e. the political struggle.

An kuma rawaito cewa lokacin da Hamza (ra) ya karɓi Musulunci, ya je wurin Abu Jahl ya gargaɗe shi kada ya zage ɗan ɗan’uwansa, watau Annabi ﷺ, kuma cewa shi yana cikin mabiyan addininsa. Annabi ﷺ ya yi magana a kan haka a cikin wani sanannen Hadisi da Abu Dawud ya rawaito, cewa: “Shugaban shahidai shi ne Hamza, kuma duk wani mutum da ya tsaya a gaban wani sarki azzalumi, ya umarce shi (da abin kyau, watau aiwatar da addini) ya kuma hana shi (daga mugunta ta waje da addini), sannan ya kashe shi”. (Ibn Hajr al-Haithami ya tabbatar da ingancinsa a cikin Majma’ az-Zawa’id.)

It was also narrated that when Hamza (ra) embraced Islam he went to Abu Jahl and warned him from reviling his nephew i.e. the Prophet (saw) and that he was one of the followers of his Deen. The Prophet (saw) addressed this when he stated in a well known Hadith narrated by Abu Dawud, “The master of martyrs is Hamza and any man who stands in front of a tyrant ruler and orders him (with good i.e. the implementation of the Deen) and prohibits him (from the evil of other than the Deen) and is slain by him”. (Authenticated by Ibn Hajr al-Hathami in Majmoo’ al-Zaaid.)

Saboda haka, Annabi ﷺ ya kwatanta waɗanda Musulmi suka mutu a cikin gwagwarmaya da masu mulki azzalumai, da Sahabbai (ra) waɗanda azzalumai suka kashe saboda da'awarsu, ba kawai a matsayin shahidai ba, amma a matsayin shugabannin shahidai. Wannan kuma yana ba da haske kan abubuwa biyu: cewa yanayin gwagwarmaya da masu mulki ya kamata ya zama na jarumta, na gaskiya da ƙarfi, kuma a tsaya a kan gaskiya; kuma cewa Musulmi su shirya su mutu saboda wannan, wato cewa yana cikin da'awa wajibi ne a sake dawo da salon rayuwar Musulunci.

Hence, the Prophet (saw) describes those Muslims who die in the struggle against tyrant rulers and the Sahabah (ra), who were killed by tyrants due to their Da’awah, not only as martyrs but as the masters of martyrs. This also gives an insight into two things, that the nature of the struggle against the rulers should be brave, frank with strength and remaining upon the truth and also that the Muslims should be prepared to die for this i.e. that it is a wajib element of the Da’awah to resume the Islamic way of life.

Akwai yunƙurin sulhu da sasantawa da yawa da Quraishawa suka yi ta bakin Abu Dalib, kawun Annabi ﷺ, ga shugabannin Quraishawa, amma Annabi ﷺ ya ƙi su duka, yana mai cewa a shirye yake ya mutu yana ɗauke da da'awarsa. Sun miƙa masa mulki, kuɗi, mata, da rabon iko. Sun ce za su rika tuntuɓarsa a dukkan al'amura, amma shi ﷺ ya bayyana matsayinsa a fili cewa, "...Wallahi, da za su sanya rana a hannun dama na da wata a hannun hagu, bisa sharaɗin in bar wannan al'amari, ba zan bar shi ba har sai Allah ya sa shi ya yi galaba, ko in halaka a cikinsa" (Imam al-Tabari a cikin Tarihinsa, Juzu'i na 6, sakin layi na 1179). A wani lokaci kuma ya amsa musu da wata hangen nesa ta siyasa ƙarƙashin jagorancinsa, duk da cewa ya san ba za su amince ba. Imam Abu Ja'far at-Tabari ya ruwaito cewa (Abu Dalib ya ce wa Annabi ﷺ), "Ɗan ɗan'uwana, ga Shaykhai da masu manyan mukami daga cikin kabilarka. Sun nemi adalci a kanka, cewa ka daina zagin gumakansu, za su bar ka ga Ubangijinka." "Kawu," ya ce, "ba zan kira su zuwa abin da ya fi gumakansu daraja ba?" "Zuwa menene kake kiran su?" ya tambaya. Annabi ﷺ ya amsa, "Ina kiran su su furta kalma guda da za ta sa Larabawa su miƙa wuya gare su, kuma su yi mulki a kan waɗanda ba Larabawa ba." Abu Jahl daga cikin taron ya ce, "Ina ga ubanka! Za mu ba ka goma irinsa!" Ya ce ﷺ, "Ku ce: La ilaha illallah." Sai suka firgita suka ce, "Ka nemi kowane abu banda wannan."

There were many attempts that were made by the Quraysh through Abu Talib the uncle of the Prophet (saw) at pliancy and compromise with the Qurayshi rulers but the Prophet (saw) rejected them all, stating that he was prepared to die carrying his Da’awah. They offered him kingship, money, women and a share in the rule. They stated that they would consult the Prophet (saw) in all matters but the he(saw) was clear in his response, “...by Allah, if they were to put the sun in my right hand and the moon in my left, on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein” (Imam al-Tabari in his Tareekh Vol. 6 par. 1179). In another instance he responded to them with a political vision under his leadership although he knew they would refuse. Imam Abu Ja’far at-Tabari narrates, (Abu Talib said to the Prophet (saw)) “Nephew here are the Shaykhs and the nobles of your tribe. They have asked for justice against you that you desist in reviling their gods and they will leave you to your god’. ‘Uncle’ he (saw) said, ‘Shall I not summon them to something, which is better than their gods?’ ‘What do you summon them to?’ he asked. The Prophet (saw) replied, ‘I summon them to utter a saying through which the Arabs will submit to them and they will rule over the non-Arabs.” Abu Jahl from among the gathering then said, ‘What is it by your father? We will give you ten the like of it!’ He (saw) said ‘That you should say, la ilaha ill Allah”. They took fright and said ‘Ask for anything other than this”. (Tareekh al-Tabari Vol. 6 Par 1177.)