Rikicin Quraishawa da da'wah ya kasance abu ne da ya zama dole, domin Manzon Allah ﷺ ya bayyana ƙungiyar (kutla) a fili, ya kuma ɗauke ta cikin ƙarfin zuciya da ƙalubalantarwa. Da'wah a asalinta tana ɗauke da gwagwarmaya da Quraishawa da al'ummar Makka. Ta yi kira zuwa ga tauhidi (haɗa Allah shi kaɗai) da bautar Allah (SWT) da kuma tawaye ga duk abin da ke bayan Shi, da kuma kawar da tsarin mulki maras adalci da suke rayuwa a ƙarƙashinsa. Yana zagin gumakansu, yana kai hari ga rayuwarsu ta banza, kuma yana fallasa salon rayuwarsu maras adalci. Ya kai musu hari da Gaskiya, su kuma suka kai masa hari da farfaganda da jita-jita na ƙarya. Yana kiran mutane a fili, bai yin shakku, bai yin magana cikin sassauci ko biyayya ba, kuma bai yi musu zolaya ba, bai kuma yi sulhu da su ba. Ya yi duk wannan ﷺ duk da cewa ya fuskanci kowane irin cuta, ƙi, korarsa, jita-jita da kauracewa. Manzon Allah ﷺ ya yi nasarar isa ga mutane, Musulunci kuma ya fara yaɗuwa.

The clash of the Quraysh with the da’wah was natural, because the Messenger 􀁕 had made the group (kutla) public and carried it in a bold and challenging manner. The da’wah by its very nature carries a struggle against the Quraysh and the society in Makkah. It called for the tawheed (exclusive unity) and worship of Allah 􀀬 and rebellion against everything else, and the uprooting of the corrupt regime under which they were living. He used to insult their gods, attack their cheap life and expose their unjust way of living. He attacked them with the Truth, and they attacked him with propaganda and false rumours. He used to call the people explicitly, he did not equivocate, speak leniently or submissively, nor did he flatter them or come to a compromise with them. He 􀁕 did all this, despite meeting all forms of hurt, rejection, expulsion, rumours and boycott. The Messenger 􀁕 managed to reach people, and Islam began to spread.

Lokacin da kawunsa da matarsa suka rasu, zaluncin Quraishawa a kansa kuma ya tsananta, sai ya fita zuwa Ta'if, yana neman taimako da kariya, yana fatan za su karɓi Musulunci, amma sun ƙi shi ta mafi munin hanya da ake iya tunani. Ya kai ga halin da ba zai iya shiga Makka ba sai da kariya. A wannan rana ya shiga Makka karkashin kariyar al-Mut'im b. 'Addi. Quraishawa suka fara cutar da Manzon Allah ﷺ fiye da da, kuma ƙin karɓarsa ya ƙara tsananta. Suka fara hana mutane sauraron sa, amma hakan bai hana shi ﷺ kiran zuwa ga addini ba. A lokacin aikin Hajji ya fara miƙa kansa ga kabilu, yana kiran su zuwa Musulunci, yana sanar da su cewa shi Annabi ne wanda Allah ya aiko, kuma yana roƙon su su yi imani da shi. Kawunsa Abu Lahab yakan tashi ya zarge shi da ƙarya, yana tada hankalin mutane kada su saurare shi. Hakan ya yi tasiri a kansu, har suka rabu da sauraronsa. Haka ya tafi sansanin kabilar Kinda, ya je wurin Banu Kalb, Banu Hanifa da Banu 'Amir b. Sa'sa'a, amma babu wanda ya saurare shi. Wasu daga cikinsu suna ƙin shi cikin mugun hali. Abin da ya ƙara ƙin karɓar kabilu ga Manzon Allah ﷺ shi ne ganin yadda Quraishawa ke ayyana duk wanda ya goyi bayan Annabi ﷺ a matsayin abokin gaba da mai taimakon abokan gaba. Mutane, daidaiku da kabilu, suka ƙara ƙin karɓar Manzon Allah ﷺ, har ya ƙara kadaitaka, kiran zuwa ga addini kuma ya ƙara wahala a Makka da kewayenta. Al'ummar Makka ta bayyana kamar tana nutsewa cikin kafirci da adawa mai taurin kai. Lokacin da azabar sahabbai ta ƙaru, sai 'Abdur-Rahman b. 'Auf tare da wasu sahabbai suka nemi izinin Manzon Allah ﷺ su ɗauki makami. Suka ce: "Ya Annabin Allah ﷺ, mun kasance cikin daraja da ƙarfi a matsayin masu shirka, amma da muka yi imani, mun zama cikin wulakanci." Manzon Allah ﷺ ya hana su haka lokacin da ya ce:

When his uncle and wife died and the Quraysh’s harm against him intensified, he 􀁕 set out for Taa’if, seeking the support and protection and wishing they would embrace Islam, but they rejected him in the worst manner imaginable. He came to the situation where he could not enter Makkah without protection. That day he entered Makkah under the protection of al-Mut’im b. ‘Addi. The Quraysh began to harm the Rasool of Allah 􀁕 even more, and their rejection intensified. They began to forbid the people from listening to him, but that did not detract him 􀁕 from the da’wah. He began, in the pilgrimage season, to offer himself to the tribes, calling them to Islam and informing them that he was a Prophet sent by Allah 􀀬, and he asked them to believe in him. His uncle Abu Lahab used to stand up and accuse him of lying, and incite the people so that they did not listen to him. That had an impact on them, such that they would move away from listening to him. Thus, he went to the camp of the tribe of Kinda and he went to Banu Kalb, Banu Hanifah and Banu ‘Amir b. Sa’sa’ah, but not one listened to him. Some of them used to reject him in a disgusting manner. What increased the rejection of the tribes to the Messenger 􀁕 was that they saw the Quraysh declaring any supporter of the Prophet 􀁕 as an enemy and helper against it. The people, as individuals and tribes, increasingly rejected the Messenger 􀁕, such that he was more isolated and the da’wah became more difficult in Makkah and its surroundings. The Makkan society appeared to be steeped in kufr and stubborn opposition.When the affliction on the companions increased, ‘Abdur-Rahman b. ‘Awf with some other companions sought permission from the Messenger 􀁕 to bear arms. They said; “O Prophet of Allah 􀁕. We had dignity and power as Mushriks. When we believed, we became humiliated.” The Messenger 􀁕 forbade them from this when he said:

"Hakika, an umurce ni da yin afuwa, don haka kada ku yi yaki da mutane." [Ibn Abi Haatim, an-Nasa'i da al-Haakim ne suka ruwaito shi] Ta wannan hanya, Manzon Allah ﷺ a Makka ya bi matakai biyu:

“Verily, I have been ordered to forgive, so do not fight the people.” [Reported by Ibn Abi Haatim, an-Nasa’i and al-Haakim] In this manner the Messenger 􀁕 in Makkah had proceeded in two stages:

Matakin koyarwa, tarbiyya, da shirya hankali da ruhi. Mataki ne na fahimtar tunani da kuma bayyanar da su a cikin mutane, da kuma gina tsari bisa gare su.

- The stage of teaching, culturing, and intellectual and spiritual preparation. It is a stage of understanding thoughts and embodying them in individuals, and structuring around them.

- Matakin yada da'wah da gwagwarmaya. Mataki ne na mika tunanin zuwa ga wani karfi mai motsa al'umma, wanda ke tura ta ta aiwatar da su a cikin tafarkin rayuwa, domin jama'a su yi imani da su, su fahimce su, su isar da su, kuma su yi gwagwarmaya a tafarkin aiwatar da su.

- The stage of spreading the da’wah and the struggle. It is a stage of transferring the thoughts to a driving force in society, which pushes it to apply them in the mainstream of life, so that the masses believe in them, understand them, convey them, and struggle in the path of their application.

Mataki na farko shi ne mataki na kiran mutane zuwa Musulunci da horar da su da tunanin sa, koya musu dokokinsa, da shirya wadanda suke iya hakan cikin tsari guda, bisa akidar Musulunci.

As for the first stage, it is a stage of calling people to Islam and culturing them with its thoughts, teaching them its rules, structuring in a block those who are able to do so, on the basis of the Islamic ‘Aqeedah.

Wannan mataki ne na tsara ɓoye a cikin da'wah, inda Manzon Allah ﷺ bai yi sanyin gwiwa daga da'wah ba, sai ya ci gaba da horar da waɗanda suka karɓi Musulunci da tunani, ya tara su a gidan Arqam ya tsara su cikin tsari. Kowace rana imanin su yana ƙaruwa, dangantakar da ke tsakanin su kuma tana ƙarfafa. Fahimtar su game da gaskiyar al'amari, da aikin da za su gudanar, tana ƙaruwa. Ta haka suka shirya kansu su yi sadaukarwa a hanyar da'wah, har sai da'wah ɗin ta dasu sosai a zukatan su da tunanin su. Musulunci yana gudana a cikin su kamar jinin da yake gudana a cikin jijiyoyin su; sun zama Musulunci, suna tafiya a kan tituna. Shi ya sa da'wah ba za ta iya zama a ɓoye a cikin su ba duk da ɓoyewar su, sirrin tsarin su, da kuma burin su na ɓoye taruwar su. Suka fara tattaunawa da waɗanda suka amince da su, kuma waɗanda suka ji suna shirye su karɓi da'wah. Ta wannan hanya, mutane suka ji da'wah ɗin su da kasancewar su. Don haka da'wah ta wuce mataki na farko. Ya zama dole da'wah ta bayyana. An yi ƙoƙari don ganin ta bayyana da kuma isa ga dukkan mutane.

It is the stage of secret structuring in the da’wah, where the Messenger 􀁕 did not slacken from the da’wah, but proceeded to culture those embracing Islam with the thoughts, gather them in dar al-Arqam and mould them into the structure. Each day their Imaan increased and the relationship between them strengthened. Their understanding of the reality, of the task they were to undertake, increased. Thus, they prepared themselves to sacrifice in the path of the da’wah, until this da’wah became firmly implanted in their hearts and minds. Islam flowed within them like the blood that flowed in their veins; they became Islam, walking in the streets. That is why the da’wah could not remain trapped within them despite their hiding, secrecy of their structuring, and their desire to conceal their meetings. They began to discuss with those whom they trusted, and in whom they felt a readiness to accept the da’wah. In this manner, the people felt their da’wah and presence. Thus the da’wah passed the starting point. It became inevitable the da’wah should take off. There were attempts to make it take off and address all the people.

Da wannan ne mataki na farko ya zo ƙarshe, wato matakin tsare-tsare da reno a asirce wanda ke gina wannan tsari.

With this the first stage came to an end, which is the stage of secret structuring and culturing that builds this structure.

Sannan wani mataki ya fara, wato mataki na mu'amala da gwagwarmaya. Ta hanyar sa mutane su fahimci Musulunci, su amsa su juyo gare shi, sai ya gauraya a zukatansu, ko kuwa su ƙi shi su kai masa hari, don haka su yi karo da tunaninsa. Daga wannan karo ne kufurci da ɓarna ake kayar da su, a kafa imani da alheri, tunani madaidaici kuma ya yi galaba. Ta haka mu'amala ta fara, gwagwarmaya kuma ta gudana tsakanin tunani da tunani, tsakanin Musulmi da kafirai. Ya fara ne tun lokacin da Manzon Allah ﷺ ya fara yada da'awa ga dukkan mutane a fili, da ƙarfin hali da ƙalubale. Ayoyi suka fara sauka a kan Manzon Allah ﷺ game da da'awar Tauhidi, suna yaƙar tunanin bautar gumaka da shirka, suna suka ga bin iyaye da kakanni ba tare da bincike ba. Suka fara sauka game da kai hari kan cinikayya marar gaskiya; suka kai hari kan kasuwanci na cuta da yaudara a ma'auni da awo. Manzon Allah ﷺ ya fara magana da mutane a rukuni-rukuni, yana roƙon su su karɓi Musulunci su taimake shi. Takaddama tsakanin Quraishawa da Annabi ﷺ ta ƙaru. Da'awar ta fara ƙara wa tarbiyyar da ake yi ta da'irar ilimi (halaqaat) a gidaje, da kwaruruka, da Dar al-Arqam, tarbiyya ta jama'a. Ta canja daga kiran waɗanda aka hango wani alheri a tare da su, zuwa kiran dukkan mutane. Wannan da'awa da tarbiyya ta jama'a ta yi tasiri a kan Quraishawa. Sai ƙiyayyarsu ta tsananta, suka ji haɗari yana ƙara matsowa kusa da su. Suka fara ɗaukar matakai masu tsanani don adawa da da'awar, bayan wani lokaci da ba su kula da Muhammadu ﷺ ko da'awarsa ba. Ta haka wahala da zalunci suka ƙaru. Duk da haka, wannan da'awa ta jama'a ta yi tasiri a kan da'awar kanta. Ta sa dukkan mutane suka ji kalmar Musulunci, kiran zuwa ga addinin Allah ﷻ ya bazu a tsakanin mutanen Makka. Mutane suka shiga Musulunci, maza da mata. Da'war gama-gari ta kai ga faɗaɗa ta zuwa wani fagen mafi girma; ko da yake wannan ya jefa masu ɗaukar ta cikin wahala, azabtarwa da jure kowane irin wahala. Zukatan shugabannin Quraishawa sun harzuka da fushi lokacin da Manzon Allah ﷺ ya kai hari kan zalunci, rashin tausayi da bautar da ke yaɗuwa a Makka, haka nan lokacin da ya fallasa yanayi da ayyukan kafirai. Wannan mataki ya kasance mafi wahala a cikin matakai ga Manzon Allah ﷺ da sahabbansa.

Then another stage began, which is the stage of interaction and struggle. By making the people understand Islam - so they respond and turn to it - it mingles in their hearts, or they reject and attack it - thus clashing with its thoughts. From this clash, the kufr and corruption are defeated, Imaan and goodness are established and the correct thought prevails. Thus interaction started and the struggle took place between one thought and another, between Muslims and Kuffar. It began when the Messenger 􀁕 started to spread the da’wah to all the people in a public, bold and challenging manner. The verses started to come down upon the Messenger 􀁕 regarding the da’wah to Tawheed, campaigning against the thoughts of idolatry and polytheism, and criticising the following of the fathers and forefathers without scrutiny. They started to come down regarding the attack on the corrupt transactions; they attacked the corrupt trade and cheating in the weights and scales. The Messenger 􀁕 began to speak to the people as groups, and asked them to embrace Islam and support him. The dispute between the Quraysh and the Prophet 􀁕 increased. The da’wah started to add collective culturing to the concentrated culturing by halaqaat (circles) in houses, valleys and dar al- Arqam. It transferred from calling those in whom some goodness was perceived, to calling all the people. This collective da’wah and culturing had an effect on the Quraysh. Thus, their hatred intensified and they felt the danger drawing closer to them. They began to take serious steps to oppose the da’wah, after a period in which they paid no attention to Muhammad 􀁕 or his da’wah. Thus, the affliction and oppression increased. However, this collective da’wah had an effect on the da’wah itself. It made all the people hear the word of Islam, and the call to the deen of Allah 􀀬 spread amongst the people of Makkah. People entered into Islam, both men and women. The collective da’wah had the effect of transferring it to a wider horizon; though this took its carriers to hardship, torture and enduring all types of suffering. The hearts of the leaders of Quraysh flared up in rage when the Messenger 􀁕 attacked the injustice, cruelty and enslavement that prevailed in Makkah, and also when he exposed the conditions and actions of the Kuffar. This stage was the most difficult of stages for the Messenger 􀁕 and his companions.

Idan canza daga mataki na al'ada zuwa mataki na mu'amala shi ne mafi wahalar matakai saboda yana bukatar hikima, haƙuri da daidaito a cikin yadda ake aiki, to mataki na mu'amala shi ne mafi tsanani daga cikin matakai. Wannan saboda yana bukatar mutum ya zama jarumi, mai gaskiya da fuskantar ƙalubale ba tare da la'akari da sakamako ko yanayi ba. A wannan mataki ne Musulmai za su fuskanci jaraba ta barin addinin su. Imani da ƙarfin jure wahala za su bayyana a wannan mataki, haka kuma gaskiyar niyyarsu a lokacin fuskantar juna.

If transferring from the cultural stage to the stage of interaction was the most delicate of stages because it requires wisdom, patience and precision in the way of acting, then the stage of interaction was the most difficult of stages. This is because it needs one to be brave, frank and challenging without giving any regard for the results or circumstances. In this stage the Muslims would be tempted away from their deen. The Imaan and the strength in bearing the hardship would appear in this stage, as well as their sincerity at the moment of confrontation.

Ta haka Manzon Allah ﷺ ya ci gaba tare da Sahabbansa wajen jure wahala, zalunci da matsin lamba. Daga cikinsu akwai waɗanda suka yi hijira zuwa Habasha, suna guje wa tsira da addininsu, yayin da wasu suka mutu sakamakon azaba, wasu kuma suka jure wahalar. Sun ci gaba da haka tsawon lokaci mai isa don canza al'ummar Makka.

In this manner the Messenger 􀁕 proceeded with his Sahabah to bear the suffering, injustice and suppression. Amongst them there were those who migrated to Abysinnia, fleeing with their deen, whilst others died under the torture, and others bore the suffering. They continued like this for an adequate enough period of time to change the society of Makkah.

Amma tsananin masifar ya hana hakan faruwa.

However, the severity of the affliction prevented this from happening.

Larabawa da yawa da sauran mutane sun ɗauki matsayin masu kallo, kuma ba su ɗauki ko mataki ɗaya zuwa ga Imani ba, domin suna son kauce wa fusata Quraishawa. Aikin mayar da da'awa zuwa mataki na uku, wato matakin aiwatar da Musulunci, ya koma waje da Makka, inda Manzon Allah ﷺ ya fara neman Nusrah (goyon baya) da kariya daga kabilu, domin ya bayyana wa mutane abin da Ubangijinsu ya saukar masa.

The Arabs and many others took the stance of onlookers and did not take a single step towards Imaan, because they tried to avoid angering the Quraysh. The work to transfer the da’wah to the third stage, which is the stage of implementation of Islam, moved outside of Makkah, whereby the Messenger 􀁕 started seeking the Nusrah (support) and protection from the tribes, so that he could clarify to the people what their Lord had revealed to him.