Yana da kyau ga mutane masu hankali da natsuwa su yi zurfin tunani game da abubuwan da suka motsa waɗancan Musulmai na farko zuwa ga wannan juriya da jajircewa mai ban mamaki. Al'ada ce a yi mamakin yadda waɗannan mutane suka iya jure azabtarwa marar misaltuwa, suka kuma tsaya kyam a fuskar azabar azzalumai. Dangane da waɗannan tambayoyi, muna ganin yana da kyau kawai mu taɓa waɗancan dalilai na asali: 1. Imani Marar Girgiza ga Allah. Abu na farko kuma mafi muhimmanci shi ne, babu shakka, imani marar girgiza ga Allah Shi Kaɗai, tare da kyakkyawar fahimta ta siffofinSa. Mutumin da wannan imani ya tabbata a zuciyarsa zai ɗauki waɗancan wahalhalu da ake hasashe a matsayin abu ƙanƙanta, kuma babu yadda za a yi ya kwatanta su da daɗin imani:

It is natural for sensible and mild-tempered people to meditate deeply on the factors that inspired those early Muslims that miraculous constancy and perseverance. It is normal to wonder how those people managed to tolerate unspeakable persecutions, and stand fast in the face of tyrannical tortures. With respect to these questions, we deem it wise just to touch on those underlying reasons: 1. Unshakable Belief in Allâh. The first and foremost factor is no doubt, unshakable Belief in Allâh Alone coupled with a wonderful degree of perception of His Attributes. A man with this Belief deeply averred in his heart will look at those foreseen difficulties as triflings and can under no circumstance compare with the sweetness of Belief:

"Amma kumfa kuwa, sai ta tafi ta zama shara a bakin koguna, alhali abin da yake amfanin mutane kuwa, sai ya zauna a cikin ƙasa." [13:17].

• “Then, as for the foam, it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth.” [13:17].

Sauran abubuwan da ke reshe daga wannan Imani kuma suna taimakawa wajen ƙarfafa shi da kuma haɓaka dogon zumunci su ne:

Other sub-factors that branch out from that Belief and assist in strengthening it and promoting long amity are:

2. Shugabanci mai ƙaunar zuciya daga dukan zuciya. Muhammadu (ﷺ), babban shugaban al'ummar Musulmi, kuma na dukan ɗan Adam, mutum ne abin koyi cikin cikakkiyar halayensa da kyawawan siffofinsa; babu wanda zai iya kai ga matsayin ɗaukakarsa ta nagarta, gaskiya, amana da nisantar duniya; har abokan gābansa ma sun amince da hakan baki ɗaya ba tare da jayayya ba. Abu Jahl da kansa, babban maƙiyin Musulunci, ya sha cewa akai-akai: "Ya Muhammadu (ﷺ), ba mu da hujjar ƙaryata ka, sai dai mu ƙi abin da ka kawo mana (Musulunci)." An ruwaito cewa mutum uku daga Quraishawa kowannensu daban da ɓoye suka saurari wasu ayoyin Alƙur'ani mai girma. Daga baya wannan sirri ya bayyana, sai ɗaya daga cikinsu ya tambayi Abu Jahl (ɗaya daga cikin ukun) abin da yake tunani game da abin da ya ji daga Muhammadu (ﷺ). Ya amsa: "Mu muna gasa da Banu 'Abdu Manaf game da girman shugabanci da karimci, kuma mun raba gatanci daidai da juna cikin gasa. Sai suka fara alfahari suna cewa wani Annabi ya tashi daga cikinsu wanda Wahayi ya sauka masa daga sama. Na rantse ba za mu taɓa yin imani da shi ba."

2. Wholeheartedly-loved leadership. Muhammad (Peace be upon him) the great leader of the Muslim community, and mankind at large, was an exemplary man in his perfect manners and noble attributes; no one could measure up to his endowments of nobility, honesty, trustworthiness and abstinence; unanimously and uncontestedly acknowledged even by his enemies. Abu Jahl himself, the great enemy of Islam, used repeatedly to say: “O Muhammad (Peace be upon him), we are in no position to belie you, we rather disbelieve what you have brought us (Islam).” It is narrated that three people of Quraish each separately and secretly listened to some verses of the Noble Qur’ân. Later, this secret was uncovered and one of them asked Abu Jahl (one of the three) what he thought of what he heard from Muhammad (Peace be upon him). He answered: We contested the honour of leadership and generosity with Banu ‘Abd Munaf and shared equal privileges competitively. They then began to boast saying that a Prophet rose among them whom Revelation came down upon from heavens. I swear we will never believe in him.

Sai Allah ya ce: "… Ba kai ne suke ƙaryatawa ba, sai dai Ayoyin Allah (Alƙur'ani) ne azzalumai (masu shirka da masu aikata zalunci) ke ƙaryatawa." [6:33].

• So Allâh said: “… It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Zâlimûn (polytheists and wrong-doers) deny.” [6:33].

Wata rana, kafirai na Quraish sun jefa wa Annabi wata kalma ta izgili sau uku. Ya yi shiru, amma a karo na uku sai ya ce, "Ya ku Quraish! Yanka tana jiran ku." Suka firgita, tsoron abin da zai same su ya cika zukatansu har ma mafi zafin makiyansu suka fara neman sulhu da gaisuwa mafi kyau da za su iya. Sa'ad da suka zuba mahaifar raƙumi a kansa yana sujjada a cikin salla, sai ya roƙi azaba daga Allah a kansu, nan take suka shiga cikin damuwa wadda ba za a iya misalta ta ba, kuma kusan sun yi imanin cewa za a halaka su. Ubai bin Khalaf ya kasance koyaushe yana barazana cewa zai kashe Muhammad ﷺ. Wata rana Annabi ﷺ ya mayar masa da martani cewa zai kashe shi da izinin Allah. Sa'ad da Ubai ya samu rauni a wuyansa a ranar Uhudu, cikin firgici ya tuna maganar Annabi ﷺ sai ya ce, "Na tabbata cewa zai iya kashe ni ko da ya tofa mini yawu." Sa'd bin Mu'az ya ce wa Umaiyya bin Khalaf a Makka, "Na ji Manzon Allah ﷺ yana cewa wata rana cewa Musulmai tabbas za su kashe ka." Umaiyya ya firgita sosai, ya rantse cewa ba zai taɓa fita daga Makka ba. Ko da Abu Jahl ya tilasta masa ya tafi tare da su don yaƙi da Annabi ﷺ a ranar Badar, sai ya sayi mafi kyawun raƙuma masu sauri a Makka domin su taimaka masa ya tsere. Ma matarsa ma ta yi gargadin kada ya fita, tana tuna masa maganar Sa'd, sai ya amsa da cewa, "Na rantse da Allah, ba ni da niyyar fita tare da Quraish; zan janye daga gare su bayan ɗan nisa."

One day, the disbelievers of Quraish leveled to him a cynical remark three times. He remained silent but for the third one he remarked, “O Quraish! Slaughter is in store for you.” They were taken aback and ulterior fear filled their hearts to such an extent that the most hostile among them began to make up for their insult by the best friendly terms they could afford. When they slung the entrails of a camel on him while prostrating himself in prayer, he invoked Allâh’s wrath on them, and they immediately were caught in an inexpressible state of worry and were almost convinced that they would be destroyed. Ubai bin Khalaf used always to threaten he would kill Muhammad (Peace be upon him). One day the Prophet (Peace be upon him) retorted that he would kill him by Allâh’s Will. When Ubai received a scratch in his neck, on the day of Uhud, he, under the sense of horror, remembered the Prophet’s words and remarked, “I am convinced he would be able to kill me even if he spat on me. ” Sa‘d bin Mu‘adh said to Omaiyah bin Khalaf in Makkah, “I heard the Messenger of Allâh (Peace be upon him) one day say that the Muslims would surely kill you.” Omaiyah was extremely panicked and swore he would never step out of Makkah. Even when Abu Jahl obliged him to march with them to fight the Prophet (Peace be upon him) on the day of Badr, he bought the best and swift camels in Makkah in order that they hasten his escape. Even his wife warned him against going out reminding him of Sa‘d’s words, his reply was “By Allâh, I have no intention of going out with Quraish, I will disengage from them after a short distance.".

Wannan shi ne tsoro da firgici mai tsanani da ke damun maƙiyansa duk inda suke. Abokansa da sahabbansa kuwa, sun fi ƙaunarsa a zukatansu, kuma ya zauna a cikin zurfafan zukatansu. Koyaushe suna shirye su kare shi da tabbatar da lafiyarsa, ko da kuwa da haɗarin rayukansu. Wata rana, Abu Bakr bin Abi Quhafa ya sha duka mai tsanani daga 'Utbah bin Rabi'a, wani mushriki mai tsananin kafirci. Kusan dukan jikinsa yana zubar da jini, kuma yana kusa da mutuwa. Amma sa'ad da mutanensa suka mayar da shi gida cikin fushi saboda masifar da ta same shi, sai ya rantse cewa ba zai ci ko sha wani abu ba har sai sun gaya masa game da lafiyar abokinsa mai daraja, Muhammad ﷺ. Wannan ita ce ruhin sadaukarwa da hadaya wanda ya siffanta halayen waɗannan sahabbai na farko.

That was the clear sense of horror and terror haunting his enemies wherever they were. His friends and companions, on the other hand, held him dearest to them, and he occupied the innermost cells of their hearts. They were always ready to defend him and secure his well-being even at the risk of their lives. One day, Abu Bakr bin Abi Quhafa was severely beaten by ‘Utbah bin Rabi‘a, a terrible polytheist. His whole body was almost bleeding and he was on the verge of death, yet when his people took him back home extremely indignant at his misfortune, he swore he would never eat or drink anything until they had told him about the well-being of his noble Companion, Muhammad (Peace be upon him). That was the spirit of selflessness and sacrifice that characterized the behaviour of those early Companions.

3. Jin hakkin nauyi. Sahabbai na farko sun san sosai nauyi mai girma da ake sa ran za su ɗauka. Sun kuma tabbata cewa waɗannan ayyuka ba za a iya kauce musu ba, duk da cewa ana tsananta musu saboda tsoron mummunan sakamako mai nisa, da mummunan tasirin da ɗan adam zai sha idan suka ƙi cika aikin da ke kansu.

3. The sense of responsibility. The early Companions were fully aware of the daunting responsibility they were expected to shoulder. They were also convinced that those charges were inescapable even though they were being persecuted for fear of the far-reaching ramifications, and the horrible impact that humanity would suffer in case they shirked their obligations.

4. Imani Mara Girgiza Game Da Lahira. Wannan ne ginshiƙin da ya ƙarfafa jin nauyinsu. Akwai tabbaci mai zurfi da haske na addininsu ya kafa cewa wata rana za su tashi a Ranar Kiyama su yi lissafin dukkan ayyukan duniya, ƙanana ko manya. Sun tabbata cewa makomarsu a duniya ta gaba za ta dogara gaba ɗaya ga ayyukansu a wannan rayuwar wucin gadi a duniya, ko dai zuwa Aljannar Madawwama ko azaba ta dawwama a Wuta. Dukkan rayuwarsu an raba ta tsakanin fata ga rahamar Allah da tsoron azabarsa.

4. Unwavering Belief in the truth of the Hereafter. This was the corner-stone that strengthened their sense of responsibility. There was a deep certainty established through the light of their religion that one day they would have to rise on the Day of Resurrection and account for all worldly deeds, small or big. They were sure that their future in the other world would depend wholly on their acts in their provisional life on earth, either to everlasting Garden (Paradise) or perpetual chastisement in Hell. Their whole life was divided between hope for Allâh’s mercy and fear of His punishment.

"… Waɗanda suke ba da abin da suke bayarwa (na sadaka da sauran ayyukan alheri) zukatansu cikin tsoro (ko an karɓi sadakarsu da ayyukansu ko ba a karɓa ba), domin suna da tabbacin cewa za su koma wajen Ubangijinsu." [23:60].

• “… Who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord.” [23:60].

Sun riga sun san cewa rayuwa, tare da dukkan jin daɗinta da wahalolinta, ba komai ba ce idan aka kwatanta da Lahira. Irin waɗannan imani masu zurfi sun haifar da wata ruhi ta rashin damuwa ga dukkan matsaloli da wahalhalun da suka rika bin rayuwarsu.

They had already known that life with all its amenities and pains was worthless when compared with the Hereafter. Such deep convictions brought about in them a sense of indifference to all troubles and hardships that attended their life.

5. Alƙur'ani. Ayoyi da surorin Alƙur'ani mai girma an saukar da su a hankali, cikin ƙarfi da jan hankali, a wannan mataki mai duhu da mahimmanci, suna goyon bayan hujjoji tare da inganta gaskiya da ingancin ginshiƙan Musulunci, waɗanda duk kiran Muhammad ﷺ ke juyawa a kansu. Su ne tushen kariya wanda a kansa za a kafa al'umma mafi kyau da ban mamaki da Allah ya ƙaddara. Ayoyin Alƙur'ani kuma sun taimaka wajen tada motsin zuciyar masu bi, da ƙarfafa zukatansu a kan tafarkin haƙuri da jimrewa, da kuma gabatar musu da misalai masu ma'ana da umarni masu koyarwa. "Ko kuwa kuna zaton za ku shiga Aljanna alhali ba ku shiga irin abin da ya shiga waɗanda suka shude a gabaninku ba? An shafe su da talauci mai tsanani da cututtuka, kuma aka girgiza su har Manzon da waɗanda suka yi imani tare da shi suka ce: 'Yaushe ne taimakon Allah zai zo?' To, lalle taimakon Allah yana kusa!" [2:214].

5. The Qur’ân. The verses and chapters of the Noble Qur’ân were attractively, forcefully and successively revealed at that gloomy and critical stage, supporting and advancing arguments on the truth and soundness of the principles of Islam, round whose axis the whole Call of Muhammad (Peace be upon him) was revolving. They constituted the immune basis upon which the best and most wonderful Divinely decreed society was to be established. The Qur’ânic verses served also to excite the feelings of the believers, strengthen their selves on their course of patience and endurance and introduce them to the most purposeful examples and suggestive instructions" • “Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allâh?’ Yes! Certainly, the Help of Allâh is near!” [2:214].

Alif-Lam-Mim. Shin mutane suna tunanin za a bar su ne kawai saboda sun ce: "Mun yi imani", ba kuwa za a jarrabe su ba? Lallai mun jarrabi waɗanda suka gabace su. Kuma Allah tabbas zai bayyana (gaskiyar) waɗanda suke masu gaskiya, kuma tabbas zai bayyana (ƙaryar) waɗanda suke maƙaryata, (ko da yake Allah ya san duk wannan kafin ya jarrabe su). {29: 1-3}

“Alif-Lam-Mim. Do people think that they will be left alone because they say: ‘We believe’, and will not be tested. And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test).” [29: 1-3].

Ba ya isa a ce mutum yana furta imani da baki kawai. Dole ne a gwada ta, a kuma tabbatar da ita a cikin hargitsin rayuwa. Za a gwada ta a dukkan irin yanayi, a rayuwar mutum da kuma dangane da muhallin da ke kewaye da mu, don a ga ko za mu iya yin ƙoƙari ba tare da ɗauki ba, mu sanya Ubangiji a gaban kanmu. Ana iya buƙatar wahala mai yawa, baƙin ciki da sadaukarwa, ba don su da kansu suna da kyau ba, sai don za su tsarkake mu, kamar yadda wuta ke ƙone datti daga cikin tukunyar maƙerin zinariya. Waɗannan ayoyi kuma sun zama amsa mai ƙarfi da ba za a iya musanta ba ga zarge-zargen ƙarya na kafirai, da kuma gargaɗi bayyananne mai tsoratarwa game da mummunan sakamakon da zai biyo baya idan suka ci gaba da kafircinsu. A gefe guda kuma, Alƙur'ani mai girma yana jagorantar Musulmi zuwa sabuwar duniya, yana haskaka musu siffofinta, da kyawun Ubangijintaka, da cikar Allahntaka, da tasirin alheri da jinƙai, da bayyanar yardar Allah da ake marmari. Suna ɗauke, a fakaice, da saƙonni masu ma'ana waɗanda ke ɗauke da bushara ta zuwan rahamar Allah tabbatacciya, wadda ke kai ga farin ciki madawwami a cikin Aljanna mai daɗi. A lokaci guda kuma, suna nuna ƙarshen azzaluman da kafirai waɗanda za a kai su gaban adalcin Allah, sannan a ja su ta cikin Wuta inda za su ɗanɗana zafin Jahannama.

Mere lip profession of Faith is not enough. It must be tried and tested in the real turmoil of life. The test will be applied in all kinds of circumstances, in individual life and in relation to the environment around us to see whether we can strive constantly and put the Lord above self. Much pain, sorrow and self-sacrifice may be necessary, not because they are good in themselves, but because they will purify us, like fire applied to a goldsmith’s crucible to burn out the dross. These verses also constituted an irrefutable answer to the false allegations of the disbelievers, and a clear ultimatum that smacked of the horrible consequethat would ensue in case they persisted in their disbelief. On the other hand, the Noble Qur’ân was leading the Muslims to a new world and enlightening them as to its features, the beauty of Lordship, the perfection of Godship, the impact of kindness and mercy and the manifestations of the yearned for Allâh’s pleasure. They implicitly connoted meaningful messages carrying glad tidings of definitely approaching Divine Mercy leading to eternal bliss in a blissful Garden (Paradise). They, at the same time, envisaged the end of the tyrants and disbelievers who would be brought to Divine Justice and then dragged through the Fire where they would taste the touch of Hell.

6. Bushara ta nasara. Tun daga lokacin da suka fuskanci wahalhalun rayuwa, musulmi sun kasance cikin tabbacin cewa shiga cikin Musulunci ba ya nufin shiga cikin tsanani ko tona wa kansu rami. Sun san cewa Kiran Musulunci yana da manufa guda, wato kawar da al'adun jahiliyya da lalata tsarinsu na zalunci, tare da yaɗa tasirinsa a ko'ina cikin duniya da kuma riƙe ikon siyasar duniya da ƙarfi, don jagorantar bil'adama a hanyar da za ta kai ga yardar Allah, kuma cikakkiya har ta kuɓutar da mutane daga bautar bawan Allah zuwa bautar Allah Kansa. Irin wannan bushara ana saukar da ita wani lokaci a fili, wani lokaci kuma a ɓoye, a hanyar da ta dace da yanayin da ake ciki. Sa'ad da musulmi suka tilastu su jure matsi, ko kuma sa'ad da aka ci gaba da takura rayuwarsu, sai a sauko da ayoyin da ke ba da labarin irin waɗannan abubuwa da annabawan da suka gabata suka yi da mutanensu, da wahalhalu da raɗaɗin da suka sha. Ayoyin kuma sukan ƙunshi alamu masu nuni ga ƙarshen mummunan halin da kafirai na Makka za su shiga, wato halakarsu ta ƙarshe, a lokaci guda kuma suna ba da bushara ga muminai, suna yi wa bayin gaskiya na halifanci a duniya alkawarin nasara gabaɗaya, da kuma cewa nasara za ta bi Kiran Musulunci da masu yaɗa shi.

6. Glad tidings of success. Ever since the time they experienced the adversities of life, the Muslims had been certain that entrance into the fold of Islam did not entail involvement into hardships or digging one’s own grave. They had been aware that the Islamic Call had one goal, viz extermination of pre-Islamic tradition and destroying its iniquitous system, to go on parallel lines with extending its influence allover the earth and holding in firm control the political situation worldwide to lead humanity along a course conducive to Allâh’s Pleasure, and perfect enough to rid people of worshipping Allâh’s servant to worshipping Allâh, Himself. Glad tidings of this sort were being revealed sometimes explicitly and at other times implicitly, in a manner relevant to the situation. When the Muslims were forced to undergo constraints, or when their life was kept under continual restraint, there would be revealed verses telling identical stories of past Prophets with their people and the sufferings and pains they had experienced. The verses would also include suggestive clues to the final tragic end of the Makkan disbelievers envisaging their final perdition, yet and at the same time, bearing glad tidings to the believers and promising the true servants of vicegerency on earth to go with absolute success, and victory to attend the Islamic Call and its proponents.

Here we could cite some of the verses of this category, full of glad tidings concerning the final victory that would crown the perseverance and patience of the Muslims: • "And, verily, Our Word has gone forth of old for Our slaves, — the Messengers, that they verily would be made triumphant. And that Our hosts, they verily would be the victors. So turn away [O Muhammad ﷺ] from them for a while, and watch them and they shall see (the punishment)! Do they seek to hasten on Our torment? Then, when it descends into their courtyard (i.e. near to them), evil will be the morning for those who had been warned." [].