Lokacin da Allah ya aiko Manzon ﷺ, mutane sun raina shi da saƙonsa. Quraishawa sun yi watsi da shi da farko, suna tunanin cewa kiransa ba zai zama fiye da maganganun malaman addini da masu hikima ba, kuma cewa mutane za su koma ga addinin ubanninsu da kakanninsu a ƙarshe.

When the Messenger (pbuh) was sent by Allah, people belittled him and his Message. The Quraysh ignored him at first thinking that his call would be no more than the talk of monks and sages and that people would eventually return to the faith of their fathers and ancestors.

Shi ya sa ba su damu da shi ba ke nan. Duk lokacin da ya wuce ta gare su sai su ce: "Ga ɗan ‘Abdul-Muɗɗalib wanda ake magana da shi daga sama." Amma bayan wani lokaci sai suka fahimci barazanar da da’awarsa ke yi, suka yanke shawarar yaƙarsa. Da farko sun fara ne kawai da wulakanta da’awar annabci tasa da izgili da ita. Bayan haka sai suka ƙalubalance shi da ya yi mu’ujizai a matsayin hujja ga Saƙonsa. Suna cewa: Me ya sa Muhammadu ba ya mayar da Safa da Marwa zinare? Me ya sa littafin da aka saukar masa ba ya sauka daga sama an riga an rubuta shi? Me ya sa Jibrilu, wanda Muhammadu ke ta magana a kansa, ba ya bayyana gare su? Me ya sa ba ya rayar da matattu? Me ya sa ba ya cire duwatsun da ke kewaye da Makkah? Me ya sa ba ya haƙa rijiya mafi tsafta fiye da Zamzam, alhali mutanensa suna matuƙar buƙatar ruwa? Me ya sa Allahnsa ba ya hasashen farashin kayayyaki nan gaba domin su saya?

This is why they did not bother with him. Whenever he passed by them they would say, “Here is the son of ‘Abd al-Muttalib who is spoken to from the heavens.” After a while however, they realized the threat of his campaign and decided to fight him. At first they simply resorted to degrading and ridiculing his claims of prophecy. They followed this by challenging him to perform miracles as a proof of his Message. They would say: Why does Muhammad not transform al-Safa and al-Marwa into gold? Why does the book revealed to him not descend from the sky already written? Why does Jibreel, whom Muhammad keeps talking about, not appear to them? Why does he not bring life to the dead? Why does he not remove the mountains which surround Makkah? Why does he not dig a source more fresher than Zamzam, knowing that his people badly need water? Why does his Allah not forecast the future prices of goods so that they can bid for them?

Yakin da ake yi wa Manzon Allah ﷺ na ɓata masa suna ya ci gaba da wani lokaci. Quraishawa sun riƙa zagi, cin mutunci da izgili a kansa, amma bai taɓa rauni ba, bai kuma karkata daga hanyarsa ba. Ya ci gaba da kira zuwa ga Musulunci, yana ba'a ga gumakansu, yana nuna wautar da ƙarancin hankalin mutanen da suke bautar su tare da dogara gare su.

The smear campaign against Allah’s Messenger (pbuh) went on for some time. The Quraysh lashed out insults, abuse and sarcasm, but he (pbuh) never waned nor deviated from his path and went on inviting people to Islam, ridiculing their idols and demonstrating the idiocy and shallow minds of the people who worshipped them and built their hopes on them.

Wannan ya zama abin da Quraishawa ba za su iya ɗauka ba, don haka suka yi amfani da duk hanyar da suka iya don matsa masa lamba ya janye Saƙonsa, amma hakan bai yi nasara ba. Hanyoyi uku daga cikin manyan hanyoyin da Quraishawa suka yi amfani da su wajen yaƙar Da'wah sune:

This became far too much for the Quraysh to bear, and thus they resorted to any means necessary to pressure him (pbuh) into renouncing his Message, to no avail. Three of the major methods which the Quraysh used to fight the Da’wah were:

Azabtarwa.

1. Torture.

2. Farfaganda ta cikin gida da ta waje.

2. Internal and external propaganda.

3. Kauracewa.

3. Boycott.

Azabtarwa ta same Manzon Allah ﷺ duk da kariyar danginsa, haka ma mabiyansa. Quraishawa sun yi amfani da kowace irin azaba, kuma sun zama ƙwararru a wannan mugun sana'a. Dukan iyalan Al-Yasir an sha azaba mai ban tsoro domin a sa su barin addininsu, amma hakan kawai ya sa su ƙara ƙudurin kansu da juriya. Manzon Allah ﷺ ya wuce ta wurinsu a lokacin da ake azabtar da su, sai ya ce musu, "Ku yi haƙuri, ya Al-Yasir! Ladanku Aljanna ce. Makomarku tana wurin Allah." Sai Sumayyah, matar Yasir, ta ce, "Ina iya ganinta, ya Manzon Allah."

Torture befell the Messenger of Allah (pbuh), despite his family’s protection, and his followers. The Quraysh resorted to all types of torture and they became experts at this malignant craft. The family of Al-Yasir were all subjected to horrific types of torture in order to make them abandon their Deen, but this only made them more determined and steadfast. Allah’s Messenger (pbuh) passed by them while they were being tortured and said to them, “Hold on Al-Yasir! Your reward is Jannah. Your destiny is with Allah.” Upon this Sumayyah, wife of Yasir said, “I can see it, O Messenger of Allah.”.

Azabar da aka yi wa Manzon Allah (ﷺ) da sahabbansa ta ci gaba ba tare da ragewa ba na wani lokaci, har sai da Quraishawa suka fahimci cewa duk a banza ne, sai suka koma wata hanya don yaƙar Da'awa, wadda ta ƙunshi ƙage da farfaganda a kan Musulunci da Musulmi a cikin Makka da kuma a wajen ta, kamar a Habasha. An yi amfani da wannan hanya ta kowane nau'i da siffa, tun daga muhawara, jayayya, izgili da yakin ɓatanci. An yi ƙage a kan Akidar Musulunci kanta, da kuma kai tsaye a kan Manzon Allah (ﷺ). Quraishawa sun yi ƙarya a kansa (ﷺ), suka zarge shi da ƙarya. Sun shirya tare da ƙulla hanyoyi da dama don bata masa suna.

The torture of Allah’s Messenger (pbuh) and his Sahabah went on unabated for some time until the Quraysh realized that it was all in vain, so they resorted to another method in order to fight the Da’wah, which consisted of libel and propaganda against Islam and the Muslims within Makkah as well as abroad, such as in Abyssinia. This method was used in all its types and forms, ranging from arguments, debates, mockery and a smear campaign. Libel was used against the Islamic ‘Aqeedah itself, and directly against the Messenger of Allah (pbuh). The Quraysh lied about him (pbuh) and accused him falsely. They planned and schemed many ways to discredit him.

Quraishawa sun yi tunani sosai game da hanyoyin da za su bi wajen bata sunan Musulunci, musamman a lokacin aikin Hajji. Sun ma yi shawara da al-Walid ibn al-Mughirah don su tsara hanyoyin yin karya da zagin Manzon Allah ﷺ. Sun mayar da hankali kan abin da ya kamata su gaya wa Larabawan da ke zuwa Makka don aikin Hajji. Wasu sun ba da shawarar cewa su sanar da cewa shi kahin ne (mai duba da bokanci). Al-Walid ya ki amincewa da wannan, yana mai nuna cewa Muhammadu ﷺ ba shi da gunaguni marar hankali da zantuka masu waƙa irin na kahin. Wasu sun yi ikirarin cewa mawaƙi ne, amma sun san waƙa a dukkan sifofinta da mizaninta, don haka suma suka ki amincewa da wannan ikirari. Wasu kuma suka ce an mallake shi da aljani. Al-Walid ya ki amincewa da wannan ma, domin halayen Muhammadu ﷺ ba irin na mutumin da aljani ya mallaka ba ne. Wasu kuma suka fara zarginsa da sihiri, sai al-Walid ya ki karɓar wannan ra'ayi, yana cewa Muhammadu ﷺ bai yi ayyukan sirri na masu sihiri ba, kamar sanannen al'adar busawa a kan ƙulli.

The Quraysh carefully prepared how best they could discredit Islam especially in the Hajj season. They went so far as to confer with al-Walid ibn al- Mughirah in order to formulate ways to libel the Messenger of Allah (pbuh). They focused on what they should tell the Arabs coming to Makkah for Hajj. Some suggested that they should announce that he was a Kahin (fortune-teller). Al- Walid rejected this by pointing out that Muhammad (pbuh) was devoid of the unintelligent murmuring and rhymed speech of the Kahin. Some claimed that he was a poet, yet they knew poetry in all its forms and metres and so rejected this claim too. Others suggested that he was possessed. Al-Walid also rejected this for Muhammad’s behavior was not that of a possessed man. Still others started accusing him of sorcery, al-Walid rejected this idea saying that Muhammad (pbuh) did not practice the secret arts performed by sorcerers, such as the well known ritual of blowing on knots.

Bayan wasu ƙwararru daga cikin Quraishawa, bayan dogon muhawara, sun amince su zargi shi da kasancewa mai sihiri wanda ke da Sihr al-Bayan (sihirin magana). Bayan haka, sai suka warwatsa kansu a cikin taron mahajjata, suna gargaɗin Larabawa kada su saurari Muhammadu ﷺ, suna kwatanta shi da mai sihirin magana. Suka ce saƙonsa yana raba mutum da ɗan’uwansa, ko da mahaifinsa, ko da matarsa, ko da iyalinsa. Sai dai wannan farfaganda ba ta yi aiki ba, saƙon Musulunci kuwa ya ci gaba da mamaye zukatan mutane. Sannan Quraishawa suka tafi wajen An-Nadr ɗan Al-Harith, suka ba shi aikin yaƙar Manzon Allah ﷺ. Duk lokacin da Manzon Allah ﷺ ya yi taro wanda aka gayyaci mutane zuwa gare shi, yana tunatar da su game da Allah da gargaɗinsa ga al’ummomin da suka shuɗe, sai An-Nadr ɗan Al-Harith ya tashi ya ba da labarai game da sarakunan Farisa da addininsu. Ya yi shela cewa: “Ta wace fuska Muhammadu ya fi ni zama mai ba da labari? Shi ma ba ya faɗar labaran da suka shuɗe kamar yadda nake yi?” Quraishawa suka yaɗa irin waɗannan labarai da jita-jita sosai. Suka gaya wa mutane cewa abin da Muhammadu ﷺ ke faɗa ba daga Allah yake ba, sai dai wani matashin Kiristan mai suna Jabr ne ya koya masa. Wannan jita-jita ta yaɗu a tsakanin mutane, har Allah (SWT) ya amsa ta ta hanyar saukar da wannan ayar:

After a lengthy debate, the Quraysh agreed to accuse him of being a sorcerer possessing the Sihr al-Bayan (magic of words). Afterwards, they dispersed among the congregations of pilgrims warning the Arabs against listening to Muhammad (pbuh) and depicting him as a magician of speech. They said that his Message separated a man from his brother, or from his father, or from his wife, or from his family. However, this propaganda did not work, and the Message of Islam continued to grip the minds of the people. The Quraysh then approached al-Nadr ibn al-Harith and assigned to him the task of campaigning against the Messenger of Allah (pbuh). Whenever he (pbuh) held a meeting to which people were invited, reminding them of Allah and His admonishment of bygone generations, al-Nadr ibn al-Harith arose and narrated stories about the kings of Persia and their religion. He proclaimed, “In what respect is Muhammad a better story-teller than I? Does he not expound tales of the past the same as I do?” Quraysh spread such stories and gossip widely. They told people that what Muhammad (pbuh) was saying was not from Allah but was instead taught to him by a Christian youth named Jabr. This rumor spread among the people until Allah (swt) replied by revealing the following verse,

Lalle Mun sani cewa suna cewa: "Mutum ne kawai yake koya masa (Muhammadu)." Harshen mutumin da suke nufi baƙon harshe ne, alhali wannan harshe ne na Larabci bayyananne. [An-Nahl, 16:103].

“And indeed We know that they say: “It is only a human being who teaches him (Muhammad)”. The tongue of the man they refer to is foreign, while this is a clear Arabic tongue.” [An-Nahl, 16:103].

Ci gaba da yi wa Musulunci sharri da zalunci ga Musulmai ya ci gaba a Larabawa. Lokacin da Quraishawa suka ji cewa wasu Musulmai, saboda tsoron a tilasta musu barin addini, sun yi hijira zuwa Habasha, sai suka aika da wakilai biyu masu ƙudiri a bayansu domin su bata sunan Musulmai, da fatan Negus zai kore su daga masarautarsa ya mayar da su. Wakilan biyu su ne ‘Amr ibn al-’As ibn Wa’il da ‘Abdullah ibn Rabi’ah. Suka isa Habasha, suka ba da kyaututtuka ga janar-janar na Negus domin su taimaka musu su shawo kan Negus ya mika 'yan gudun hijira Musulmai. Suka ce musu, "Wasu wawaye daga cikin mutanenmu sun nemi mafaka a ƙasar Sarki, sun bar addininmu, amma ba su karɓi naku ba, sun kawo wani addini da aka ƙirƙira wanda ba mu ko ku ba mu san komai game da shi ba. Manyan mutanenmu sun aiko mu gare ku domin ku mayar da su. Don haka ku mika su gare mu, domin mutanensu ne suka fi sanin kurakuran su da kyau." Har ila yau, sun sharadanta cewa Sarki kada ya yi magana da Musulmai, saboda tsoron abin da za su iya faɗa masa. Janar-janar sun gana da Negus, suka ba da shawarar cewa ya mika Musulmai ga mutanensu.

The libel against Islam and the persecution of the Muslims continued in the Arabian Peninsula. When the Quraysh heard that some Muslims, being afraid of forced apostasy, had emigrated to Abyssinia they sent two determined envoys after them to discredit the Muslims in the hope that the Negus would expel them from his kingdom and have them sent back. The two envoys were ‘Amr ibn al-’As ibn Wa’il and ‘Abdullah ibn Rabi’ah. They reached Abyssinia and offered presents to the generals of the Negus to help them convince the Negus to extradite the Muslim refugees. They said to them, “Some foolish fellows from our people have taken refuge in the King’s country, they have forsaken our Deen and not accepted yours, but have brought into being an invented Deen which neither we nor you know anything about. Our nobles have sent us to you to return them. So surrender them to us, for their own people have the keenest insight and know most about their faults.” They also stipulated that the King should not speak to the Muslims, fearing what they might say to him. The generals met with the Negus and recommended that he surrender the Muslims to their own people.

Sarkin Habasha ya kira Musulmi, ya nemi jin abin da za su ce game da kansu. Da suka zo, ya tambaye su, "Menene wannan addini da kuka bar mutanenku saboda shi, ba tare da shiga addinina ko wani addini ba?" Ja'afar ɗan Abi Dalib ya amsa masa ta hanyar bayyana jahiltarsu kafin Musulunci, yana kwatanta ta da matsayinsu na yanzu a ƙarƙashin shiryarwarsa. Ya ce, "Sai mutanenmu suka kai mana hari. Da suka rinjaye mu, suka zalunce mu, suka shiga tsakaninmu da addininmu, sai muka zo ƙasarku, muna zaɓar ku fiye da kowa, amma muna fatan ba za a zalunce mu ba muna tare da ku." Sarkin Habasha ya ce wa Ja'afar, "Kana da wani abu daga abin da Manzonku ya kawo daga wurin Allah da za ka karanta mini?" Ja'afar ya ce, "Eh," sai ya karanta Suratu Maryam daga farko har zuwa inda Allah (SWT) ya ce,

The Negus summoned the Muslims and demanded to hear what they had to say for themselves. When they came he asked them, “What is this Deen for which you have forsaken your people without entering into my Deen or any other?” Ja’far ibn Abi Talib answered him by explaining their ignorance before Islam and comparing it to their new position under its guidance. He said, “Thereupon our people attacked us. So when they got the better of us, they treated us unjustly and came between us and our Deen, we came to your country, having chosen you above all others, but we hope that we shall not be treated unjustly while we are with you.” The Negus said to Ja’far, “Do you have with you anything from what your Messenger brought from Allah to read to me?” Ja’far said, “Yes,” and recited Surah Maryam from the beginning until where Allah (swt) says,

Sai ta nuna shi. Suka ce: "Yaya za mu yi magana da wanda yake jariri a cikin mahaifa?" Shi (Isa) ya ce: "Lallai ni bawan Allah ne. Ya ba ni Littafi, ya kuma sanya ni annabi; Ya sanya ni mai albarka duk inda nake, ya kuma umarce ni da salla da zakka, muddin ina raye. Ya kuma sanya ni mai biyayya ga mahaifiyata, bai sanya ni mai girman kai ba, marar albarka. Aminci (Salam) ya tabbata a kaina ranar da aka haife ni, da ranar da zan mutu, da ranar da za a tashe ni da rai!" [Maryam, 19:29-33].

“Then she pointed to him. They said: “How can we talk to one who is a child in the cradle? He (Jesus) said: Verily! I am a slave of Allah, He has given me the Scripture and made me a prophet; And He has made me blessed wheresoever I be, and has enjoined on me prayer, and Zakat, as long as I live. Andmade dutiful to mother, and made me not arrogant, unblest. And “Salam” (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!” [Maryam, 19:29-33].

Sa'ad lokacin da malamai na Kiristoci suka ji haka, sai suka ce: "Wannan da abin da Ubangijinmu 'Isa (Yesu) Almasihu ya kawo sun fito daga tushe guda." Sarkin Habasha ya ce: "Hakika, wannan da abin da Musa ya kawo sun fito daga wuri guda. Ku biyu za ku iya tafiya, domin na rantse da Allah, ba zan taba mika su gare ku ba, kuma ba za a ci amanarsu ba." Wakilan biyu suka bar fadar sarki, suka fara tunanin wata hanya ta cika aikinsu. Washegari 'Amr ibn al-'As ya koma wajen Sarkin Habasha ya ce masa: "Musulmai suna fadin abubuwa masu ban tsoro game da 'Isa, dan Maryam. Ka aika ka tambaye su game da hakan." Sarki ya yi haka, sai Ja'far ya amsa: "Mu muna fadin game da shi abin da Annabinmu ya kawo, yana cewa: shi bawan Allah ne da Manzonsa, da ruhunsa, da kalmarsa wadda ya jefa cikin Maryam budurwa mai albarka." Sarkin ya dauki sanda daga kasa, ya zana layi a kasa da shi, ya ce wa Ja'far: "Babu wani abu fiye da wannan layi tsakanin addininku da namu," sai ya sallami wakilan biyu hannu wofi.

When the patriarchs heard this they said, “This and what our Lord ‘Isa (Jesus) the Messiah brought are from the same source.” The Negus said, “Of a truth, this and what Musa brought, come from the same niche. You two may go, for by Allah, I will never give them up and they shall not be betrayed.” The two envoys left the Royal Palace and began to think of another way to fulfill their task. The next day ‘Amr ibn al-’As went back to the Negus and said to him, “The Muslims say dreadful things about ‘Isa, son of Maryam, send for them and ask them about it.” He did so and Ja’far replied, “We say about him that which our Prophet brought, saying, he is the slave of Allah and His Messenger, and His spirit, and His word, which He cast into Maryam the blessed virgin.” The Negus took a stick from the ground, drew a line in the soil with it and said to Ja’far, “There is nothing more than this line between your Deen and ours”, and he discharged the two envoys empty-handed.

A ƙarshe, duk hanyoyi da dabarun farfaganda da aka yi amfani da su wajen adawa da da'awar Musulunci sun gaza. Ƙarfin gaskiya da ke cikin abin da Manzon Allah ﷺ ke kira zuwa gare shi ya ci nasara a kan dukkan jita-jita, ƙarairayi da farfaganda, kuma hasken Musulunci ya warware duk yunkurin ɓata sunansa. Saboda haka, Quraishawa suka koma hanya ta uku, wadda ita ce kauracewa. Suka yi yarjejeniyar keɓe Manzon Allah ﷺ da iyalansa gaba ɗaya, suka rubuta takarda wadda suka yanke shawarar kada su yi mu'amala da Banu Hashim da Banu Abdul-Muɗɗalib, ba za su aurar da matansu gare su ba, ba za su auri matansu daga gare su ba, ba za su sayi komai daga gare su ba, ba kuma za su sayar musu da komai ba. Bayan sun amince da waɗannan sharuɗɗa, sun rubuta su a cikin takarda, suka rataye ta a cikin Ka'aba domin tunatar da su alkawarinsu. Sun yi zaton cewa wannan manufar takunkumi za ta kawo sakamakon da suke so, kuma za ta fi tasiri fiye da farfaganda ko azabtarwa.

Ultimately, all the ways and means of propaganda pronounced against the Islamic Da’wah failed. The sheer force of truth reflected in what the Messenger of Allah (pbuh) was calling for, defeated all rumors, lies and propaganda, and the light of Islam dissipated all attempts at discrediting it. Therefore, Quraysh resorted to a third method, which was the boycott. They agreed to completely isolate the Messenger of Allah (pbuh) and his family and they drew up a document in which they decided not to deal with Banu Hashim and Banu ‘Abd al-Muttalib, neither to marry their women nor give their own women to them in marriage, neither buy anything from them nor sell anything to them. When they had agreed on these conditions they wrote them in a deed and hung it inside the Ka’bah to remind them of their covenant. They anticipated that this policy of sanctions would bring the desired effect and that it would be more efficient than either propaganda or torture.

An boyewa ta ci gaba har shekara biyu zuwa uku, a cikin wannan lokaci Quraishawa suna fatan Banu Hashim da Banu 'Abdul-Muɗɗalib za su bar Muhammad ﷺ, Musulmai su yi watsi da addinin su, kuma daga ƙarshe Muhammad ﷺ ya zama shi kaɗai a hannun su. Suna fatan takunkumin zai sa Muhammad ﷺ ya bar kiransa zuwa Musulunci, ko kuma barazanar da kiransa ke yi wa Quraishawa da addinin su ta ƙare. Sai dai wannan dabara ta ƙara wa Manzon Allah ﷺ ƙarfin azama, kuma ta sa Sahabbansa sun ƙara himma wajen yada Da'awa. Boyewar ta kasa dakatar da yaduwar Saƙon Musulunci a cikin Makka da wajenta. Labarin boyewar ya isa ga Larabawa da ke wajen Makka, kiran kuma ya yaɗu a cikin kabilu da dama. Musulunci ya zama batun tattaunawa a ko'ina cikin tsibirin Larabawa.

The boycott continued for two to three years, all the while the Quraysh were hoping that Banu Hashim and Banu ‘Abd al-Muttalib would abandon Muhammad (pbuh), that the Muslims would renounce their faith, and that eventually Muhammad (pbuh) would be left all alone at their mercy. They hoped the sanctions would either lead to Muhammad (pbuh) abandoning his call for Islam, or to the threat that his call posed to the Quraysh and their Deen disappearing. However, this technique only strengthened the Messenger of Allah’s resolve and made his Sahabah more diligent in pursuing the Da’wah. The boycott failed to put a halt to the spread of the Message of Islam inside and outside Makkah. News of the boycott reached the Arabs outside Makkah and the call spread among many tribes. Islam was a subject of discussion all over the Arabian Peninsula.

Duk da haka, kauracewa da yunwa sun ci gaba babu ƙaƙƙautawa, kuma takardar da Quraishawa suka rubuta ta ci gaba da aiki. Iyalan Manzon Allah da Sahabbai sun sha wahalar yunwa da talauci, suna rayuwa da abinci kaɗan da suka samu daga masu tausayawa. Hutunsu kawai shi ne a lokutan watanni masu tsarki, lokacin da Manzon Allah ﷺ yakan je Ka'aba ya gayyaci mutane zuwa addinin Allah, yana ba su labarin ladansa da gargaɗi game da azabarsa, sannan daga baya dole ya koma kwarin dutse. Wannan ya sa Manzon Allah ﷺ, iyalansa da Sahabbansa suka sami tausayin Larabawa, wasu daga cikinsu suka amsa kira suka karɓi Musulunci, yayin da wasu kuma suka aika musu da abinci da abin sha a ɓoye. An san cewa Hisham ɗan 'Amr yakan kawo raƙuma ɗauke da abinci da dare, kuma idan ya isa bakin kwarin zai sakar wa dabbar, ya buga ta a gefenta, ya aika ta cikin kwarin inda Musulmai suke. Sai su karɓi abincin, su yanka raƙumin su ci.

However, the boycott and starvation went on relentlessly and the document which the Quraysh drew up remained enforced. The Messenger’s family and the Sahabah suffered hunger and deprivation and subsisted on meager provisions which they obtained from sympathizers. Their only respite was during the sacred months, when the Messenger of Allah (pbuh) used to go to the Ka’bah and invite people to the Deen of Allah, telling them of His rewards and warning them about His punishment, then afterwards he had to return to the mountain valley. This earned Allah’s Messenger (pbuh), his Family and his Sahabah the sympathy of the Arabs, some of whom responded to the call and embraced Islam, while others sent food and drink to them secretly. Hisham ibn ‘Amr was known to have brought camels laden with food at night and on reaching the mouth of the valley he would release the animal, give it a slap on its side, and send it into the valley to where the Muslims were. They would take the food, slaughter the camel and eat it.

Musulmi sun kasance za su jure kauracewa (boycott) na kimanin shekara uku, a lokacin da rayuwa ta zama mai matukar wahala, har sai da Allah (SWT) ya aiko da taimakonSa, ya kuma karya kewayen a ƙarshe. Matasa biyar daga cikin Quraishawa, Zuhair ɗan Abu Umayya, Hisham ɗan 'Amr, al-Mut'im ɗan 'Adi, Abul-Bakhtari ɗan Hisham da Zam'a ɗan al-Aswad, suka taru. Suka tattauna game da takardar da takunkumanta, kuma kamar yawancin Quraishawa a lokacin, suka bayyana ƙiyayyarsu gare ta. A ƙarshe suka amince su warware dukkan wannan batu na kauracewa da ba ta dace ba, ta hanyar tabbatar da soke ta.

The Muslims were to endure the boycott for about three years, during which life became extremely harsh, until Allah (swt) sent His relief and finally broke the siege. Five young men from Quraysh, Zuhayr ibn Abi Umayyah, Hisham ibn ‘Amr, al-Mut’im ibn ‘Adi, Abu al-Bakhtari ibn Hisham and Zama’ah ibn al-Aswad gathered together. They talked about the document and its sanctions and they, like many of the Quraysh at that time, expressed their resentment towards it. At length they agreed to resolve the whole issue of the unjust boycott by securing its annulment.

Washegari, sai suka je Ka'aba, Zuhairu ya zagaya ta sau bakwai. Yana magana da mutanen da ke wurin, ya ce: "Ya ku mutanen Makka, shin za mu ci mu sha mu yi sutura alhali Banu Hashim suna halaka, ba su iya saye ko sayarwa? Na rantse da Allah (SWT) ba zan huta ba sai an yayyage wannan takardar kauracewa mai la'ananne." Abu Jahl, wanda yana kusa, ya yi ihu ya ce: "Kana karya, na rantse da Allah ba za a yayyage ta ba." A nan sauran Zama'a huɗu, Abu al-Bakhtari, al-Mut'im da Hisham, waɗanda suka warwatsu a cikin taron, suka yi ihu suna goyon bayan Zuhairu. Abu Jahl ya gane cewa wannan al'amari ne da aka shirya tun farko, don haka ya ji tsoron mummunan sakamako ya ja baya. Lokacin da al-Mut'im ya je ya yayyage takardar, sai ya gano cewa farar tururuwa sun riga sun cinye ta, sai dai kalmomin "Da sunanka, ya Allah".

The next day, they went to the Ka’bah and Zuhayr went around it seven times. Addressing the crowd who were present, he said, “O people of Makkah, are we to eat and clothe ourselves while Banu Hashim perish, unable to buy or sell? By Allah (swt) will not rest until this damn boycotting document is torn up.” Abu Jahl, who was nearby, exclaimed, “You lie, by Allah it shall not be torn up.” At this point the other four Zama’ah, Abu al-Bakhtari, al-Mut’im and Hisham, who had dispersed among the crowd, shouted back in support of Zuhayr. Abu Jahl realized that it was a matter which had been arranged beforehand, so he feared the worst and backed off. When al-Mut’im went to tear up the document he discovered that white ants had already eaten it except for the words ‘In your name, O Allah’.

Manzon Allah ﷺ da Sahabbansa sun sake komawa Makkah, sannan aka ɗage haramcin a ƙarshe. Bayan haka, Manzon Allah ﷺ ya ci gaba da yaɗa kiransa, adadin Musulmi kuma ya ci gaba da ƙaruwa a hankali, wanda ya nuna gazawar duk hanyoyin da Quraishawa suka yi amfani da su a ƙoƙarinsu na murkushe saƙon Musulunci. Kafirai sun ci gaba da ƙoƙarinsu na shiga tsakanin Musulmi da addininsu, da kuma sa Manzon Allah ﷺ ya janye daga da'awarsa, wadda, tare da taimakon Allah, ta yaɗu ko'ina duk da dukkan cikas da wahalhalu.

The Messenger of Allah (pbuh) and his Sahabah then proceeded to return to Makkah and the embargo was finally lifted. Thereafter, Allah’s Messenger (pbuh) continued to pursue his call and the number of Muslims continued to grow steadily, marking the failure of all the methods the Quraysh employed in their attempt to suppress the Message of Islam. The Kuffar continued in their attempts to come between the Muslims and their Deen and to make Allah’s Messenger (pbuh) renounce his Da’wah which, with Allah’s help, became widespread despite all obstacles and hardships.