Manzon Allah (ﷺ) ya fita daga zaman kurkukun nan, ya ci gaba da yada addinin sa kamar yadda ya saba. Quraish ma sun janye kangin nan, amma sun ci gaba da zaluncinsu da danniyarsu ga Musulmai. Abu Talib, shugaban da ya kai shekaru tamanin, yana ci gaba da kare ɗan ɗan'uwansa, sai dai a lokacin, sakamakon jerin abubuwa masu girma da radadi mai ci gaba, ya fara fuskantar wasu raunin jiki. Ba da daɗewa ba bayan ya fito daga kangin nan mai tsanani, sai ya kamu da wata cuta mai ɗorewa da gajiyar jiki. Mushrikan Makka, ganin wannan mummunan hali da suke ciki, sun ji tsoro cewa kabilun Larabawa za su danganta musu abin kunya idan suka ɗauki wani mataki na tashin hankali kan Manzon Allah (ﷺ) bayan ya rasa babban goyon bayansa, Abu Talib. Saboda haka suka yanke shawarar sake tattaunawa da Manzon Allah (ﷺ) da kuma miƙa wasu sassauci waɗanda a baya suka ƙi. Sai suka aika wasu wakilai su gana da Abu Talib su tattauna batun da shi. Ibn Ishaq da wasu suka ruwaito: "Sa'ad da wata cuta mai tsanani ta kama Abu Talib, mutanen Quraish suka fara tunani game da halin da ake ciki, suka duba manyan al'amuran wannan lokaci, waɗanda suka haɗa da musulunta na Umar da Hamzah, tare da babban tashin hankalin da Muhammad (ﷺ) ya haifar a tsakanin dukkan kabilun Quraish. Sai suka ga ya zama wajibi su je wurin Abu Talib kafin ya mutu, domin su matsa wa ɗan ɗan'uwansa lamba ya amince da sulhu a kan batutuwan da ake jayayya a kansu. Sun ji tsoro cewa sauran Larabawa za su danganta musu zargin neman amfani da yanayi."

The Messenger of Allâh (Peace be upon him) left his confinement and went on preaching his Faith as usual. Quraish, likewise, repealed the boycott but went on in their atrocities and oppression on the Muslims. Abu Talib, the octogenarian notable, was still keen on shielding his nephew but by that time, and on account of the series of tremendous events and continual pains, he began to develop certain fits of weakness. No sooner had he emerged victorious from the inhuman boycott, than he was caught in a persistent illness and physical enervation. The polytheists of Makkah, seeing this serious situation and fearing that the stain of infamy that the other Arabs could attribute to them in case they took any aggressive action against the Prophet (Peace be upon him) after he had lost his main support, Abu Talib, took a decision to negotiate with the Prophet (Peace be upon him) once more and submit some concessions withheld previously. They then delegated some representatives to see Abu Talib and discuss the issue with him. Ibn Ishaq and others related: “When a serious illness caught Abu Talib, the people of Quraish began to deliberate on the situation and reviewed the main features that characterized that period and which included the conversion of ‘Umar and Hamzah to Islam, coupled with the tremendous stir that Muhammad (Peace be upon him) had created amongst all the tribes of Quraish. They then deemed it imperative to see Abu Talib before he died to pressure his nephew to negotiate a compromise on the various disputed points. They were afraid that the other Arabs might attribute to them the charge of opportunism.”.

Wakilan Quraishawa sun kunshi mutane 25, ciki har da manyan mutane irin su ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Abu Jahl bin Hisham, Umaiyah bin Khalaf, Abu Sufyan bin Harb. Da farko sun girmama shi, sun kuma tabbatar da cewa suna matukar girmama shi da matsayinsa a tsakaninsu. Sai suka koma kan manufar bayarwa da karba da suka ce suna son bi. Domin tabbatar da hujjarsu, sun yi ikirarin cewa za su daina shiga addininsa idan shi ma ya yi irin haka.

The delegation of Quraish comprised 25 men including notables like ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Abu Jahl bin Hisham, Omaiyah bin Khalaf, Abu Sufyan bin Harb. They first paid tribute to him and confirmed their high esteem of his person and position among them. They then shifted to the newgive-and-take policy that they claimed they wanted to follow. To substantiate their argument they alleged that they would refrain from intervening in his religion if he did the same.

Abu Talib ya kira ɗan ɗan'uwansa, ya sanar da shi abubuwan da suka faru a ganawarsa da su, ya ce: "To, ɗan'uwana, ga manyan mutanen kabilarka. Sun nemi wannan ganawa ne domin gabatar da wata manufa ta sassauta wa juna da zaman lafiya tare." ﷺ Manzon Allah ﷺ ya juya gare su yana cewa:

Abu Talib summoned his nephew and apprised him of the minutes of his meeting with them, and said: “Well, my nephew, here are the celebrities of your people. They have proposed this meeting to submit a policy of mutual concessions and peaceful coexistence.” The Messenger of Allâh (Peace be upon him) turned to them saying:

"Zan shiryar da kai ga hanyar da za ka samu mulki a kan Larabawa da wadanda ba Larabawa ba." A wani sigar kuma, Annabi ﷺ ya yi magana da Abu Dalib da waɗannan kalmomi: "Ya kawu! Me ya sa ba ka kira su zuwa ga wani abu mafi alheri ba?" Abu Dalib ya tambaye shi, "Me ne abin da kake kira su zuwa gare shi?" Annabi ﷺ ya amsa, "Ina kiran su su riƙe da ƙarfi ga wani Saƙo wanda tabbas zai ba su damar samun sarauta a kan Larabawa da waɗanda ba Larabawa ba." A cewar sigar Ibn Ishaƙ, "Kalma ɗaya ce kawai za ta ba ka iko a kan Larabawa da waɗanda ba Larabawa ba." Wakilan Makka sun yi mamaki matuƙa, suka fara mamakin wace irin kalma ce za ta amfane su har haka. Abu Jahl ya tambaya, "Mene ne wannan kalma? Na rantse da ubanka cewa tabbas za mu biya maka burinka, har ma daninka goma." Ya ce, "Ina so ku shaida cewa babu abin bautawa da ya cancanci a bauta masa sai Allah, sannan ku kawar da kowane irin bauta da kuke yi wa wasu gumaka banda Allah." Nan take suka tafa hannu cikin izgili, suka ce, "Yaya za ka yi tsammanin mu haɗa dukkan gumaka zuwa Ubangiji ɗaya? Wannan abu ne mai ban mamaki ƙwarai." Suna fita, sai suka ce wa juna, "Ta hakika wannan mutum [Muhammadu ﷺ] ba zai taɓa ja da baya ba, ba kuma zai yi wata sassauci ba. Bari mu riƙe addinin kakanninmu, Allah kuwa zai yi hukunci ya warware takaddama tsakaninmu da shi a lokacinsa." Game da wannan lamari, Allah ya saukar da ayoyi masu zuwa: {…}

• “I will guide you to the means by which you will gain sovereignty over both the Arabs and non-Arabs.” In another version, the Prophet (Peace be upon him) addressed Abu Talib in the following words: “O uncle! Why don’t you call them unto something better?” Abu Talib asked him, “What is it that you invite them to?” The Prophet (Peace be upon him) replied, “I invite them to hold fast to a Message that is bound to give them access to kingship over the Arabs and non-Arabs.” According to Ibn Ishaq’s version, “It is just one word that will give you supremacy over the Arabs and non-Arabs.” The Makkan deputies were taken by incredible surprise and began to wonder what sort of word was that which would benefit them to that extent. Abu Jahl asked, “What is that word? I swear by your father that we will surely grant you your wish followed by ten times as much.” He said, “I want you to testify that there is no god worthy to be worshipped but Allâh, and then divest yourselves of any sort of worship you harbour for any deities other than Allâh.” They immediately clapped their hands in ridicule, and said “How can you expect us to combine all the deities in one God. It is really something incredible.” On their way out leaving, they said to one another, “By god this man [Muhammad (Peace be upon him)] will never relent, nor will he offer any concessions. Let us hold fast to the religion of our forefathers, and Allâ h will in due course adjudicate and settle the dispute between us and him.” As regards this incident, Allâh revealed the following verses: