"Kuma ka yi gargaɗi ga danginka na kusa [Ya Muhammadu ﷺ]." [26:214].

"And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [26:214].

Wannan ita ce ayar farko da aka saukar game da wannan al'amari. Tana cikin Suratu Ash-Shu'ara (Babi na 26 - Mawaka), wadda ta bayyana labarin Musa (Amincin Allah ya tabbata a gare shi) tun daga farkon annabcinsa, ta wuce zuwa hijirarsa tare da Banu Isra'ila, da yadda suka tsere daga Fir'auna da mutanensa, da kuma nutsewar Fir'auna da rundunoninsa. Wannan babi a zahiri yana ba da labarin matakai daban-daban da Musa (Amincin Allah ya tabbata a gare shi) ya bi a gwagwarmayarsa da Fir'auna da kuma aikin kira ga mutanensa zuwa ga Allah. Haka kuma, ya ƙunshi labarai da ke nuna mummunan ƙarshen da ke jiran waɗanda suka ƙaryata Manzanni, kamar mutanen Nuhu, 'Ad, Thamud, Ibrahim, Lut, da Ahlul-Aikah (Mutanen Itacen Aikah). (Wata ƙungiya ce ta mutane da suke bauta wa wata itace da ake kira Aikah).

This was the first verse to be revealed in this concern. It is included in Sûrah Ash-Shu'arâ (Chapter 26 - The Poets) which relates the story of Moses (Peace be upon him) from his early days of Prophethood going through his migration with the Children of Israel, their escape from the Pharaoh and his folk, and the drowning Pharaoh and his hosts. This Chapter in fact narrates the different stages that Moses (Peace be upon him) passed through in his struggle with Pharaoh and the mission of calling his people unto Allâh. Moreover, it includes stories that speak about the terrible end in store for those who belied the Messengers such as the people of Noah, 'Ad, Thamud, Abraham, Lout and Ahlul-Aikah (Companions of the Wood). (A group of people who used to worship a tree called Aikah).

Ta fuskar lokaci, wannan Sura ta kasance ta lokacin tsakiyar zamanin Makka, lokacin da hasken Annabci ya haɗu da al'adun Makkah na arna, a lokacin da Makkawa suke cikin yanayin girman kai mafi tsanani. Saƙon da wannan Sura ke isarwa a takaice shi ne: "Gaskiya ba ta da kayarwa. Lokacin da ruhun Annabci ya zo Makkah, mabiya mugunta sun yi tsayayya da shi; amma Gaskiya, ba kamar ƙarya ba, tana da tabbacin ci gaba da zama, yayin da ƙarya tabbas mai lalacewa ce."

Chronologically, this Chapter belongs to the middle Makkan period, when the contact of the light of Prophecy with the cultural milieu of pagan Makkah was testing the Makkans in their most arrogant mood. The Message that this Chapter communicates is in brief: "The Truth is insurmountable. When the spirit of Prophecy came to Makkah, it was resisted by the votaries of evil; but Truth, unlike falsehood, is bound to stay, whereas falsehood is surely perishable."

Don biyayya ga umarnin Allah, Muhammad ﷺ ya tara 'yan uwansa na Banu Hashim tare da wasu mutane na Banu Al-Muttalib bin 'Abd Manaf. Yawan wadanda suka halarci taron ya kai mutum arba'in da biyar.

In obedience to Allâh's Commands, Muhammad (Peace be upon him) rallied his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin 'Abd Munaf. The audience counted forty-five men.

Abu Lahab ya ɗauki matakin gaggawa, ya yi magana da Manzon Allah ﷺ yana cewa: "Waɗannan su ne kawunanka da 'yan'uwanka, ka faɗi abin da kake so ka faɗa, amma da farko dai ya kamata ka sani cewa 'yan uwanka ba za su iya tsayayya da dukan Larabawa ba. Wani abu kuma da ya kamata ka tuna shi ne cewa danginka sun ishe ka. Idan ka bi al'adarsu, zai fi sauƙi a gare su su fuskanci sauran kabilun Quraishawa waɗanda Larabawa sauran suke goyon bayansu. Lallai, ban taɓa jin labarin wani wanda ya jawo wa danginsa cutarwa fiye da ka ba." Manzon Allah ﷺ ya yi shiru, bai ce komai ba a wannan taron.

Abu Lahab immediately took the initiative and addressed the Prophet (Peace be upon him): "These are your uncles and cousins, speak on to the point, but first of all you have got to know that your kinspeople are not in a position to withstand all the Arabs. Another point you have got to bear in mind is that your relatives are sufficient unto you. If you follow their tradition, it will be easier for them than to face the other clans of Quraish supported by the other Arabs. Verily, I have never heard of anyone who has incurred more harm on his kinspeople than you." The Messenger of Allâh (Peace be upon him) kept silent and said nothing 7in that meeting.

Ya gayyace su zuwa wani taro, kuma ya samu damar yin magana. Sai ya tashi tsaye ya gabatar da gajeren jawabi, yana bayyana cikin hikima abin da ke cikin haɗari. Ya ce: "Ina yabon Allah, ina neman taimakonSa, ina imani da Shi, ina dogara gare Shi, ina shaida cewa babu abin bautawa da gaskiya sai Allah, Shi kaɗai, ba shi da abokin tarayya. Jagora ba zai taɓa yin ƙarya ga mutanensa ba. Na rantse da Allah, babu abin bautawa sai Shi, cewa an aiko ni a matsayin Manzo zuwa gare ku, musamman, kuma zuwa ga dukan mutane, gabaɗaya. Na rantse da Allah cewa za ku mutu kamar yadda kuke barci, za a tashe ku kamar yadda kuke farkawa. Za a kira ku domin ku yi lissafin ayyukanku. Bayan haka, ko dai Jahannama ce har abada, ko kuma Aljanna (Lambu) har abada."

He invited them to another meeting and managed to secure audience. He then stood up and delivered a short speech explaining quite cogently what was at stake. He said: "I celebrate Allâh's praise, I seek His help, I believe in Him, I put my trust in Him, I bear witness that there is no god to be worshipped but Allâh with no associate. A guide can never lie to his people. I swear by Allâh, there is no god but He, that I have been sent as a Messenger to you, in particular and to all the people, in general. I swear by Allâh you will die just as you sleep, you will be resurrected just as you wake up. You will be called to account for your deeds. It is then either Hell forever or the Garden (Paradise) forever.".

Bayan da Manzon Allah ﷺ ya tabbata cewa Abu Talib zai ci gaba da kare shi yayin da yake kiran mutane zuwa ga Allah, sai wata rana ya tsaya a kan Dutsen As-Safa ya ɗaga murya da ƙarfi ya ce: "Yaa Sabaahaah!" * Sai ƙabilun Quraishawa suka zo wurinsa. Ya kira su su shaida Tsarkin Allah da Daidaitarsa, kuma su yi imani da Manzancinsa da Ranar Lahira. Al-Bukhari ya ruwaito wani ɓangare na wannan labari daga Ibn 'Abbas (Allah ya yarda da shi). Ya ce: "Lokacin da aka saukar da waɗannan ayoyi:

After the Messenger of Allâh (Peace be upon him) became sure of Abu Talib's commitment to his protection while he called the people unto Allâh, he stood up on Mount As-Safa one day and called out loudly: "O Sabahah! * " Septs of Quraish came to him. He called them to testify to the Oneness of Allâh and believe in his Messengership and the Day of Resurrection. Al-Bukhari reported part of this story on the authority of Ibn 'Abbas 9May Allah be pleased with him). He said: "When the following verses were revealed:

"Kuma ka yi gargaɗi ga danginka na kusa [Ya Muhammadu ﷺ]." [26:214].

"And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [26:214].

Manzon Allah ﷺ ya hau kan Dutsen As-Safa ya fara kira: "Ya Bani Fahr! Ya Bani 'Adi!" (kabilu biyu ne daga Quraishawa). Mutane da yawa suka taru, waɗanda ba su iya zuwa ba kuwa suka aika wani ya kawo musu labari. Abu Lahab ma yana wurin. Annabi ﷺ ya ce: "Kun gani, idan na gaya muku cewa akwai wasu mahaya a cikin kwari suna shirin kai muku hari, za ku gaskata ni?" Suka ce: "Eh, ba mu taɓa jin wata ƙarya daga gare ka ba." Ya ce: "Ni mai gargaɗi ne a gare ku gabanin azaba mai tsanani." Nan take Abu Lahab ya amsa: "Ka lalace yau duka! Shi ya sa ka tara mu?" Nan da nan aka saukar da ayoyi a kan wannan lokaci:

The Messenger of Allâh (Peace be upon him) ascended Mount As-Safa and started to call: "O Bani Fahr! O Bani 'Adi (two septs of Quraish)." Many people gathered and those who couldn't, sent somebody to report to them. Abu Lahab was also present. The Prophet (Peace be upon him) said: "You see, if I were to tell you that there were some horsemen in the valley planning to raid you, will you believe me?" They said: "Yes, we have never experienced any lie from you." He said: "I am a warner to you before a severe torment." Abu Lahab promptly replied: "Perish you all the day! Have you summoned us for such a thing?" The verses were immediately revealed on that occasion:

"Ya halaka hannayen biyu na Abu Lahab..." [111:1].

"Perish the two hands of Abi Lahab..." [111:1].

Muryar Annabi ta ci gaba da amsawa a Makka har zuwa lokacin da aka saukar da ayar nan:

The Prophet's voice kept reverberating in Makkah until the following verse was revealed:

"Saboda haka ka bayyana a fili (saƙon Allah — Tauhidin Musulunci) abin da aka umarce ka, kuma ka juya daga Al-Mushrikūn (masu shirka)." [15:94].

"Therefore proclaim openly (Allâh's Message — Islamic Monotheism), that which you are commanded, and turn away from Al-Mushrikûn (polytheists)." [15:94].

Daga nan sai ya fara kore ayyukan tsafi na bautar gumaka, yana bayyana rashin amfaninsu da kuma rashin ƙarfinsu gaba ɗaya, yana kuma kawo hujjoji bayyanannu cewa bautar gumaka a kanta, ko kuma ɗaukar ta a matsayin hanyar da mai bautar gumaka zai iya kaiwa ga Allah, ƙarya ce bayyananniya.

He then commenced discrediting the superstitious practices of idolatry, revealing its worthless reality and utter impotence, and giving concrete proofs that idolatry per se or taking it as the media through which an idolater could come in contact with Allâh, is manifest falsehood.

Mushrikai na Makka, a nasu bangare, sun cika da fushi da ƙin yarda. Maganganun Muhammadu ﷺ sun zama kamar walƙiya da ta juya rayuwar akida ta al'adar Makka da aka girmama tsawon lokaci sama ƙasa. Ba su iya jure jin wani yana danganta masu shirka da masu bautar gumaka da siffar mutanen da suka ɓace ba. Suka fara tara dukiyarsu da ƙarfinsu don daidaita al'amarin, su murƙushe juyin juya halin da ke ci gaba da yaɗuwa, su kai wa masu bin sa harin rigakafi kafin ya cinye ya murƙushe al'adunsu masu tsarki da gadon da ya daɗe. Mutanen Makka suna da zurfin imani cewa ba a yarda a danganta allahntaka ga kowa face Allah ba, kuma imani da Saƙon Allah da Lahira ana fassara shi da cikakkiyar biyayya da cikakken sadaukarwa. Wannan kuma ba ya barin musu wani fili da za su yi iƙirarin iko a kan kansu da dukiyarsu, balle a kan waɗanda ke ƙarƙashinsu. A taƙaice, girman kai da mulkin ƙarfi da suka ɗauka bisa addini ba zai ƙara aiki ba; jin daɗinsu zai zama ƙarƙashin jin daɗin Allah da Manzonsa ﷺ, kuma a ƙarshe za su daina zalunta waɗanda suka ɗauka cewa raunana ne, da aikata manyan zunubai a rayuwarsu ta yau da kullum. Sun riga sun san waɗannan ma'anoni sosai, shi ya sa ransu bai yarda ya karɓi wannan matsayi na "wulakanci" ba, ba don dalilai na mutunci da girma ba, sai dai saboda:

The Makkans, on their part, burst into outrage and disapproval. Muhammad's (Peace be upon him) words created a thunderbolt that turned the Makkan time-honoured ideological life upside down. They could ill afford to hear someone attaching to polytheists and idolaters, the description of straying people. They started to rally their resources to settle down the affair, quell the onward marching revolution and deal a pre-emptive strike to its votaries before it devours and crushes down their consecrated traditions and long standing heritage. The Makkans had the deep conviction that denying godship to anyone save Allâh and that belief in the Divine Message and the Hereafter are interpreted in terms of complete compliance and absolute commitment, and this in turn leaves no area at all for them to claim authority over themselves and over their wealth, let alone their subordinates. In short, their arrogated religiously-based supremacy and highhandedness would no longer be in effect; their pleasures would be subordinated to the pleasures of Allâh and His Messenger and lastly they would have to abstain from incurring injustices on those whom they falsely deemed to be weak, and perpetrating dreadful sins in their everyday life. They had already been fully aware of these meanings, that is why their souls would not condescend to accept this 'disgraceful' position not out of motives based on dignity and honour but rather because:

A cikin waɗannan kwanaki, Quraishawa suna da wata damuwa mai tsanani; kiran addini ya kasance watanni kaɗan kacal da fara bayyanawa, sai ga shi lokacin aikin hajji yana kusa. Quraishawa sun san cewa wakilan Larabawa za su zo nan ba da daɗewa ba. Sun amince cewa wajibi ne su yi tunanin wata dabara da za ta raba alhazan Larabawa da sabuwar addinin da Muhammadu ﷺ yake yaɗawa. Sun tafi wurin Al-Waleed bin Al-Mugheerah don tattaunawa a kan wannan batu. Al-Waleed ya gayyace su su amince da wata shawara guda ɗaya da dukkansu za su yarda da ita. Sai dai sun sabawa juna. Wasu sun ba da shawarar a kira shi Kahin, watau boka; amma aka ƙi wannan shawara saboda maganganunsa ba su yi kama da na bokaye ba. Wasu kuma suka ba da shawarar Majnun, watau wanda aljanu suka mallaka; aka ƙi wannan ma saboda, a cewarsu, ba a ga alamun irin wannan yanayin tunani a tare da shi ba. "To me zai hana a ce mawaƙi ne?" wasu suka ce. Nan ma ba su sami matsaya ɗaya ba, suna cewa maganganunsa sun fita gaba ɗaya daga ƙa'idojin waƙa. "To shi ke nan; bari mu zarge shi da yin sihiri," shi ne shawara ta huɗu. Anan ma Al-Waleed ya nuna wata nakasa yana cewa an san Annabi ﷺ bai taɓa shiga aikin busa a kan ƙulli ba, kuma ya yarda cewa maganarsa tana da daɗi tun daga tushe har zuwa reshe. Duk da haka, ya ga cewa zargin da ya fi dacewa a jingina wa Muhammadu ﷺ shi ne sihiri. Wannan rukunin marasa imani suka karɓi wannan ra'ayi, suka amince su yaɗa tsari ɗaya tilo cewa shi mai sihiri ne mai ƙarfi kuma mai iko a fasahar sihirinsa, har yana iya raba da ɗa da mahaifinsa, mutum da ɗan'uwansa, mata da mijinta, da mutum da iyalinsa. Abin lura a nan shi ne Allah ya saukar da ayoyi goma sha shida game da Al-Waleed da dabarar mugunta da ya shirya don ɓata wa mutanen da ake tsammanin za su zo Makka domin aikin hajji. Allah yana cewa:

During those days, Quraish had another serious concern; the proclamation of the Call had only been a few months old when the season of pilgrimage was soon to come. Quraish knew that the Arab delegates were coming within a short time. They agreed that it was necessary to contemplate a device that was bound to alienate the Arab pilgrims from the new faith preached by Muhammad (Peace be upon him). They went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed invited them to agree on a unanimous resolution that could enjoy the approbation of them all. However, they were at variance. Some suggested that they describe him as Kahin, i.e., soothsayer; but this suggestion was turned down on grounds that his words were not so rhymed. Others proposed Majnun, i.e., possessed by jinn; this was also rejected because no insinuations peculiar to that state of mind ware detected, they claimed. "Why not say he is a poet?" Some said. Here again they could not reach a common consent, alleging that his words were totally outside the lexicon of poetry. "OK then; let us accuse him of practising witchcraft," was a fourth suggestion. Here also Al-Waleed showed some reluctance saying that the Prophet (Peace be upon him) was known to have never involved himself in the practice of blowing on the knots, and admitted that his speech was sweet tasting root and branch. He, however, found that the most plausible charge to be levelled against Muhammad (Peace be upon him) was witchcraft. The ungodly company adopted this opinion and agreed to propagate one uniform formula to the effect that he was a magician so powerful and commanding in his art that he would successfully alienate son from father, man from his brother, wife from her husband and man from his clan. It is noteworthy in this regard to say that Allâh revealed sixteen verses as regards Al-Waleed and the cunning method he contemplated to manipulate the people expected to arrive in Makkah for pilgrimage. Allâh says:

Tsanantawar azabtarwa ta fara ne a ƙarshen shekara ta huɗu ta Annabta, a hankali da farko, amma tana ƙaruwa a koyaushe, kuma tana ta'azzara kowace rana da kowane wata, har sai da al'amarin ya kai matuƙar tsanani, ba kuma zai ƙara jurewa ba a tsakiyar shekara ta biyar, har Musulmi suka fara tunani sosai game da hanyoyin da za a iya bi don kauce wa azabar zafi da aka yi musu. A cikin wannan lokaci mai duhu da rashin bege ne aka saukar da Sûratul Kahf (Babi na 18 — Kogon), wanda ya ƙunshi amsoshi tabbatattu ga tambayoyin da masu bautar gumaka na Makka ke ci gaba da tsananta wa Annabi ﷺ da su. Ya ƙunshi labarai uku waɗanda suka haɗa da misalai masu matuƙar ma'ana da muminai na gaskiya za su fahimta. Labarin Ashabul Kahf yana ba da shiriya a ɓoye ga muminai su bar wuraren kafirci da tsangwama masu cike da haɗarin jan hankali daga addinin gaskiya.

The series of persecutions started late in the fourth year of Prophethood, slowly at first, but steadily accelerated and worsened day by day and month by month until the situation got so extremely grave and no longer tolerable in the middle of the fifth year, that the Muslims began to seriously think of feasible ways liable to avert the painful tortures meted out to them. It was at that gloomy and desperate time that Sûrah Al-Kahf (Chapter 18 — The Cave) was revealed comprising definite answers to the questions with which the polytheists of Makkah constantly pestered the Prophet (Peace be upon him). It comprises three stories that include highly suggestive parables for the true believers to assimilate. The story of the Companions of the Cave implies implicit guidance for the believers to evacuate the hot spots of disbelief and aggression pregnant with the peril of enticement away from the true religion:

Matasan suka ce wa juna (cewa): "Idan kuka janye daga gare su, da abin da suke bautawa, sai dai Allah, to ku nemi mafaka a cikin Kogon, Ubangijinku zai buɗe muku wata hanya daga Rahamarsa, kuma zai sauƙaƙa muku al'amarinku (watau zai ba ku abin da za ku buƙata na abinci, masauki, da sauransu)."

The young men said to one another): And when you withdraw from them, and that which they worship, except Allâh, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)18:16].

Na gaba, akwai labarin Al-Khidr (Malamin Larabawa) da Musa (Aminci ya tabbata a gare shi) a matsayin wata bayyananniyar magana mai laushi game da sauye-sauyen rayuwa. Abubuwan da za su faru nan gaba ba lallai ba ne su zama sakamakon yanayin da ake ciki yanzu, za su iya zama akasin hakan gaba ɗaya. Wato, yakin da ake yi wa Musulmai zai iya ɗaukar wata sabuwar hanya nan gaba, kuma azzalumai masu zalunci za su iya shan wahala ɗin nan ɗaya a wata rana, irin azabar da aka sa Musulmai a cikinta a lokacin. Haka kuma, akwai labarin Dhul-Qarnain (Mai Ƙaho Biyu), sarki mai ƙarfi na yamma da gabas. Wannan labari ya bayyana a fili cewa Allah yana ɗaukar bayinsa masu adalci su gaji duniya da abin da ke cikinta. Hakanan yana nuna cewa Allah yana tayar da mutum mai adalci lokaci-lokaci domin ya kare raunana daga masu ƙarfi.

An Sauke Suratu Az-Zumar (Babi na 39 — Ƙungiyoyi) daga baya, inda take nuni kai tsaye zuwa hijira, tana kuma cewa ƙasa tana da faɗi isa, kuma muminai kada su ɗauki kansu a matsayin waɗanda aka matsa da ƙarfin azzalumai da mugunta.

Sûrah Az-Zumar (Chapter 39 — The Crowds) was then revealed pointing directly to migration and stating that the earth is spacious enough and the believers must not consider themselves constrained by the forces of tyranny and evil:

"Alheri ne (lada) ga waɗanda suke aikata alheri a wannan duniya, kuma ƙasar Allah tana da faɗi (don haka idan ba za ka iya bautar Allah a wuri ɗaya ba, to ka je wani wurin)! Waɗanda suke haƙuri ne kawai za su karɓi ladansu cikakke ba tare da ƙirgawa ba." [39:10].

"Good is (the reward) for those who do good in this world, and Allâh's earth is spacious (so if you cannot worship Allâh at a place, then go to another)! Only those who are patient shall receive their rewards in full without reckoning." [39:10].

Manzon Allah ﷺ ya riga ya san cewa Ashamah Negus, sarkin Habasha ( Habasha), mai adalci ne wanda ba zai zalunci kowane daga cikin mabiyansa ba, saboda haka ya yi wa wasu daga cikin sahabbansa izinin neman mafaka a can Habasha ( Habasha).

The Prophet (Peace be upon him) had already known that Ashamah Negus, king of Abyssinia (Ethiopia), was a fair ruler who would not wrong any of his subordinates, so he permitted some of his followers to seek asylum there in Abyssinia (Ethiopia).

A cikin watan Rajab na shekara ta biyar bayan Annabta, wasu mutum goma sha biyu da mata huɗu suka tafi Habasha (Habasha, wato Ethiopia). Daga cikin masu hijira akwai ʿUthman ɗan ʿAffan da matarsa Ruqaiyya [’yar Annabi ﷺ]. Game da waɗannan masu hijira biyu, Annabi ﷺ ya ce:

In Rajab of the fifth year of Prophethood, a group of twelve men and four women left for Abyssinia (Ethiopia). Among the emigrants were 'Uthman bin 'Affan and his wife Ruqaiyah [the daughter of the Prophet (Peace be upon him)]. With respect to these two emigrants, the Prophet (Peace be upon him) said:

Su ne mutane na farko da suka yi hijira a cikin hanyar Allah bayan Ibrahim da Lut (Aminci ya tabbata a gare su).

"They are the first people to migrate in the cause of Allâh after Abraham and Lot (Peace be upon them) .".

Sun fita daga Makkah a ɓoye ƙarƙashin labulen duhun dare mai nauyi, suka nufi teku inda jiragen ruwa biyu suka kasance suna tafiya zuwa Habasha (Ethiopia), wurin da suke so. Labarin shirin tafiyarsu ya isa kunnuwan Quraish, sai aka aika wasu mutane su bi sahunsu, amma muminai sun riga sun bar tashar Shu'aibah zuwa wurin tsaro nasu inda aka karɓe su da kyau kuma aka ba su karimci da ya dace.

"Kada ku saurari wannan Alƙur'ani, ku yi hayaniya a cikinsa (yayin karatunsa) domin ku rinjayi (shi)." [41:26].

"Listen not to this Qur'ân, and make noise in the midst of its (recitation) that you may overcome." [41:26].

Lokacin da Kalmomin Allah masu ban sha'awa fiye da misali suka shiga kai tsaye cikin zukatansu, sai suka yi mamaki, suka manta da duniyar abin duniya da ke kewaye da su, suka makale cikin yanayi na cikakkiyar nutsuwa ga Kalmomin Allah har ta kai ga cewa lokacin da Annabi ﷺ ya kai ga karshen mai girgiza zuciya...

When the unspeakably fascinating Words of Allâh came into direct contact with their hearts, they were entranced and got oblivious of the materialistic world around them and were caught in a state of full attentiveness to the Divine Words to such an extent that when the Prophet (Peace be upon him) reached the stormy heart-beating ending:

"Saboda haka ku yi sujada ga Allah, kuma ku bauta masa (Shi kaɗai)." [53:62].

"So fall you down in prostration to Allâh and worship Him (Alone)." [53:62].

Mushrikai, ba tare da sanin abin da suke yi ba, kuma cikin cikakkiyar biyayya, sun yi sujada cikin tsoron Allah gaba ɗaya da ibada marar gurɓi. Hakika lokaci ne mai ban mamaki na Gaskiya, wanda ya kutsa cikin zukatan masu taurin kai da halin masu izgili. Sun tsaya cikin mamaki lokacin da suka fahimci cewa Kalmomin Allah sun ci nasara a kan zukatansu, kuma sun aikata abin da suka yi ƙoƙarin hallakawa da kawar da shi tsawon lokaci. Abokan shirkarsu waɗanda ba su halarci wurin ba sun tsawata musu sosai, suka zarge su; saboda haka suka fara ƙirƙirar ƙarya da yi wa Annabi ﷺ kazafi, suna cewa ya ba gumakansu girma sosai, kuma ya danganta musu ikon ceto ta hanyar roƙon shiga tsakani. Duk waɗannan yunƙurin banza ne na neman hujja mai karɓuwa don sujadar da suka yi tare da Annabi ﷺ a wannan rana. Lallai, wannan halin wauta da zalunci na kazafi ya yi daidai da al'adarsu ta rayuwa ta ƙage da ƙulla maƙarƙashiya.

The idolaters, unconsciously and with full compliance, prostrated themselves in absolute god-fearing and stainless devotion. It was in fact the wonderful moment of the Truth that cleaved through the obdurate souls of the haughty and the attitude of the scoffers. They stood aghast when they perceived that Allâh's Words had conquered their hearts and done the same thing that they had been trying hard to annihilate and exterminate. Their co-polytheists who had not been present on the scene reproached and blamed them severely; consequently they began to fabricate lies and calumniate the Prophet (Peace be upon him) alleging that he had attached to their idols great veneration and ascribed to them the power of desirable intercession. All of these were desperate attempts made to establish an excusable justification for their prostrating themselves with the Prophet (Peace be upon him) on that day. Of course, this foolish and iniquitous slanderous behaviour was in line with their life-consecrated practice of telling lies and plot hatching.

Quraish ba su iya jure yiwuwar samun wurin mafaka mai aminci ga Musulmi a Habasha (Habasha ta yau) ba, don haka suka aika da jakadu biyu masu tsananin kishi domin neman a mayar da su. Su ne 'Amr bin Al-'As da 'Abdullah bin Abi Rabi'a — kafin su karɓi Musulunci. Sun ɗauki kyaututtuka masu daraja zuwa ga sarki da malamansa, kuma sun samu nasarar jawo wasu daga cikin fadawansa zuwa ga bangarensu. Jakadun arna sun yi iƙirarin cewa ya kamata a kori 'yan gudun hijirar Musulmi daga Habasha (Habasha ta yau) a mayar da su gare su, bisa dalilin cewa sun bar addinin kakanninsu, kuma shugabansu yana wa'azin wani addini daban da nasu da kuma na sarki.

Quraish could not tolerate the prospect of a secure haven available for the Muslims in Abyssinia (Ethiopia), so they despatched two staunch envoys to demand their extradition. They were 'Amr bin Al-'As and 'Abdullah bin Abi Rabi'a — before embracing Islam. They had taken with them valuable gifts to the king and his clergy, and had been able to win some of the courtiers over to their side. The pagan envoys claimed that the Muslim refugees should be expelled from Abyssinia (Ethiopia) and made over to them, on the ground that they had abandoned the religion of their forefathers, and their leader was preaching a religion different from theirs and from that of the king.

Sarki ya kira Musulmi zuwa fada ya kuma umurce su da su bayyana koyarwar addinin su. Muhajiran Musulmi sun riga sun yanke shawarar faɗin gaskiya duka, ko me zai biyo baya. Ja'afar bin Abi Dalib ya tashi tsaye ya yi wa sarki magana da waɗannan kalmomi: "Ya sarki! Mu mun kasance cikin zurfin jahilci da rashin wayewa; mun bautawa gumaka, mun rayu cikin fasikanci, mun ci gawarwaki, mun faɗi munanan abubuwa, mun yi watsi da duk wata ji ta ɗan Adam, kuma an yi sakaci da haƙƙin baƙunci da makwabtaka. Ba mu san wata doka ba sai ta ƙarfi, sai Allah ya tayar mana da wani mutum daga cikinmu, wanda muka san haihuwarsa, gaskiyarsa, amincinsa da tsarkinsa; ya kira zuwa ga Tauhidin Allah, ya koyar da mu kada mu haɗa wani abu da Shi. Ya hana mu bautar gumaka; ya umurce mu da faɗar gaskiya, da cika amana, da jinƙai, da kiyaye haƙƙin maƙwabta da dangi; ya hana mu zagin mata ko cin dukiyar marayu; ya umurce mu da nisantar alfasha da barin mugunta; da yin salla, da bayar da zakka, da yin azumi. Mun yi imani da shi, mun karɓi koyarwarsa da umurninsa na bautar Allah, kada mu haɗa wani abu da Shi, mun halatta abin da Ya halatta, mun haramta abin da Ya haramta. Saboda wannan, mutanenmu sun tashi mana, sun tsananta mana don su sa mu bar bautar Allah mu koma bautar gumaka da sauran munanan abubuwa. Sun azabtar da mu, sun cuce mu, har muka rasa tsaro a tsakaninsu, muka zo ƙasarku, muna fatan za ka kare mu daga zalunci."

The king summoned the Muslims to the court and asked them to explain the teachings of their religion. The Muslim emigrants had decided to tell the whole truth whatever the consequences were. Ja'far bin Abi Talib stood up and addressed the king in the following words: "O king! we were plunged in the depth of ignorance and barbarism; we adored idols, we lived in unchastity, we ate the dead bodies, and we spoke abominations, we disregarded every feeling of humanity, and the duties of hospitality and neighbourhood were neglected; we knew no law but that of the strong, when Allâh raised among us a man, of whose birth, truthfulness, honesty, and purity we were aware; and he called to the Oneness of Allâh, and taught us not to associate anything with Him. He forbade us the worship of idols; and he enjoined us to speak the truth, to be faithful to our trusts, to be merciful and to regard the rights of the neighbours and kith and kin; he forbade us to speak evil of women, or to eat the substance of orphans; he ordered us to fly from the vices, and to abstain from evil; to offer prayers, to render alms, and to observe fast. We have believed in him, we have accepted his teachings and his injunctions to worship Allâh, and not to associate anything with Him, and we have allowed what He has allowed, and prohibited what He has prohibited. For this reason, our people have risen against us, have persecuted us in order to make us forsake the worship of Allâh and return to the worship of idols and other abominations. They have tortured and injured us, until finding no safety among them, we have come to your country, and hope you will protect us from oppression.".

Quraish, ganin cewa Manzon Allah (Aminci ya tabbata a gare shi) yana nan yana ci gaba da Kiransa, sun fahimci cewa Abu Dalib ba zai taba barin ɗan ɗan'uwansa ba ko da hakan zai jawo musu gaba. Sai wasu daga cikinsu suka sake zuwa wurinsa, suna tare da wani saurayi mai suna 'Amarah bin Al-Waleed bin Al-Mugheerah, suka ce, "Ya Abu Dalib! Mun kawo maka wani saurayi mai hankali, yana cikin kuruciyarsa, domin ka yi amfani da hankalinsa da ƙarfinsa, ka karɓe shi a matsayin ɗa a madadin ɗan ɗan'uwanka, wanda ya saɓa wa addininka, ya haifar da rikicin al'umma, ya soki salon rayuwarka, don mu kashe shi mu kuma kuɓutar da kai daga matsalolinsa marasa ƙarewa; mutum da mutum kawai." Amsar Abu Dalib ita ce, "Lallai wannan ciniki ne maras adalci. Kuna ba ni ɗanku in rene shi, ni kuwa in ba ku ɗana ku kashe shi! Wallahi, wannan abu ne mai ban mamaki!!" Al-Mut'im bin 'Adi, wanda yake cikin tawagar, ya katse yana cewa Quraish sun yi adalci a cikin wannan ciniki domin "sun nufi kawai su kuɓutar da kai daga wannan tushen matsala mai ƙi, amma kamar yadda na gani kana kan ƙudurinka na ƙin alherinsu." Abu Dalib dai ya ƙi duk tayinsu, ya kuma ƙalubalance su su yi duk abin da suka ga dama. Littattafan tarihi ba su bayar da ainihin ranar waɗannan ganawa guda biyu da Abu Dalib ba. Sai dai suna da alama sun fi yiwuwa sun faru a shekara ta shida ta Annabta, tare da ɗan tazara a tsakaninsu.

Quraish, seeing that the Messenger of Allâh (Peace be upon him) was still intent on his Call, realized that Abu Talib would never forsake his nephew even if this incurred their enmity. Some of them then went to see him once more taking with them a youth called 'Amarah bin Al-Waleed bin Al-Mugheerah, and said, "O Abu Talib! we have brought you a smart boy still in the bloom of his youth, to make use of his mind and strength and take him as your son in exchange for your nephew, who has run counter to your religion, brought about social discord, found fault with your way of life, so that we kill him and rid you of his endless troubles; just man for man." Abu Talib's reply was, "It is really an unfair bargain. You give me your son to bring him up and I give you my son to kill him! By Allâh, it is something incredible!!" Al-Mut'im bin 'Adi, a member of the delegation, interrupted saying that Quraish had been fair in that bargain because "they meant only to rid you of that source of hateful trouble, but as I see you are determined to refuse their favours." Abu Talib, of course, turned down all their offers and challenged them to do whatever they pleased. Historical resources do not give the exact date of these two meetings with Abu Talib. They, however, seem more likely to have taken place in the sixth year of Prophethood with a brief lapse of time in between.

Yanzu da duk makircin Quraishawa da shirye-shiryensu suka gaza, sai suka koma ga tsoffin hanyoyinsu na tsanantawa da azabtar da Musulmi, amma cikin tsananin zalunci da ta'addanci fiye da kowane lokaci. Haka kuma suka fara tunanin kashe Annabi ﷺ. Ma'ana, sabanin abin da suke tsammani, wannan sabuwar hanya da wannan tunani sun taimaka kai tsaye wajen karfafa Kiran zuwa Musulunci da goyon bayansa ta hanyar musuluntar da jarumai biyu masu karfi da tsayin daka na Makka, watau Hamzah bin 'Abdul-Muttalib da 'Umar bin Al-Khattab (Allah ya yarda da shi).

Now that all the schemes and conspiracof Quraish had failed, they resorted to their old practices of persecution and inflicting tortures on the Muslims in a more serious and brutal manner than ever before. They also began to nurse the idea of killing the Prophet (Peace be upon him). In fact, contrary to their expectations, this new method and this very idea served indirectly to consolidate the Call to Islam and support it with the conversion of two staunch and mighty heroes of Makkah, i.e. Hamzah bin 'Abdul-Muttalib and 'Umar bin Al-Khattab (May Allah be pleased with him).

'Utaibah bin Abi Lahab ya taba zuwa wurin Annabi ﷺ, sai ya yi masa ihu cikin rashin kunya da kuma ƙarfin hali, yana cewa, "Na kafirta da: {Ta tauraro idan ya fāɗi.} [53:1] da kuma da: {Sai ya matso kusa, ya zama kusa.} [53:8] Wato: 'Ba na yarda da kowane ɓangare na Alƙur'ani ba.'" Sannan ya fara nuna girman kai ga Muhammadﷺ, ya kuma kai masa hari da ƙarfi, ya yage rigarsa, ya tofa a fuskarsa, amma yawunsa bai sauka a tsarkakakkiyar fuskar Annabi ﷺ ba. A sakamakon haka, Annabi ﷺ ya roƙi fushin Allah ga 'Utaibah, ya kuma yi addu'a cewa:

'Utaibah bin Abi Lahab once approached the Prophet (Peace be upon him) and most defiantly and brazenly shouted at him, "I disbelieve in: "By the star when it goes down." [53:1] and in "Then he (Gabriel) approached and came closer." [53:8] In other words: "I do not believe in any of the Qur'ân." He then started to deal highhandedly with Muhammad (Peace be upon him) and laid violent hand on him, tore his shirt and spat into his face but his saliva missed the Holy face of the Prophet (Peace be upon him). Thereupon, the Prophet (Peace be upon him) invoked Allâh's wrath on 'Utaibah and supplicated:

"Ya Allah! Ka aika daya daga cikin karnukanka a kansa."

"O Allâh! Set one of Your dogs on him.".

Allah ya karɓi addu'ar Muhammad ﷺ, kuma hakan ya faru kamar haka: Da zarar 'Utaibah tare da wasu daga cikin 'yan ƙabilarsa daga Quraish suka tafi Sham, suka sauka a Az-Zarqa'. A can wani zaki ya matso wajen rukunin, abin da ya tsoratar da 'Utbah ƙwarai, sai nan take ya tuna maganar Muhammad ﷺ a cikin addu'arsa, ya ce: "Kaiton ɗan'uwana! Wannan zaki tabbas zai cinye ni kamar yadda Muhammad ﷺ ya yi addu'a. Lallai ya kashe ni a Sham alhali yana Makka." Zakin ya yi saurin walƙiya ya kama 'Utbah daga cikin mutanensa, ya murkushe kansa. An kuma ruwaito cewa wani azzalumin mushriki daga Quraish, mai suna 'Uqbah bin Abi Mu'ait, ya taɓa tattaka wuyan Manzon Allah ﷺ yayin da yake sujjada a sallah har idanunsa suka fito waje.

A cikin yanayi mai duhu, wanda girgijen zalunci da danniya suka lulluɓe, sai wani haske mai bayar da bege ya haskaka a sararin sama ga waɗanda ake zalunta, wato Musulunta Hamzah bin 'Abdul-Muttalib a watan Zul-Hijjah, shekara ta shida bayan Annabta. An rawaito cewa Annabi ﷺ yana zaune a kan tudun Safa a wata rana sai Abu Jahl ya wuce ya zagi addinin da yake yaɗawa. Amma Muhammad ﷺ ya yi shiru bai ce uffan ba. Abu Jahl ya ci gaba ba tare da an hana shi ba, ya ɗauki dutse ya fasa kan Annabi ﷺ, jini kuma ya fara zuba. Mai laifin ya tafi ya haɗu da mutanen Quraish a wajen taronsu. Ba da daɗewa ba bayan haka, sai ga Hamzah yana dawowa daga farauta, bakansa rataye a kafaɗarsa, ya wuce ta wannan hanya. Wata baiwa ta Abdullah bin Jad'an, wadda ta lura da rashin kunyar Abu Jahl, ta ba shi labarin dukan abin da ya faru na harin da aka kai wa Annabi ﷺ. Da Hamzah ya ji haka, ya ji haushi ƙwarai, ya gaggauta zuwa Al-Ka'bah, a can cikin fili na Masallaci Mai Alfarma ya tarar da Abu Jahl zaune tare da wata jama'ar Quraish. Hamzah ya far masa, ya bugi kansa da bakansa da ƙarfi, ya ce: "Ah! Kai ne kake zagin Muhammad ﷺ? Ni ma ina bin addininsa, kuma ina goyon bayan abin da yake koyarwa." Mutanen Bani Makhzum suka zo don taimakon Abu Jahl, mutanen Bani Hashim kuma suka so su taimaka, amma Abu Jahl ya sallame su yana cewa: "Ku bar Abu 'Ummarah, don Allah ni na zagi ɗan ɗan'uwansa ba tare da kunya ba." Lalle, Musulunta Hamzah ta samo asali ne da farko daga girman kai na mutum wanda ba zai karɓi cewa wasu su wulakanta danginsa ba. Daga baya, duk da haka, Allah ya tsarkake zuciyarsa, ya kuma samu ya riƙe mafi amintaccen igiyar kamawa (Imani ga Allah). Ya zama tushen ƙarfi mai girma ga Addinin Musulunci da mabiyansa.

In a gloomy atmosphere infested with dark clouds of iniquity and tyranny, there shone on the horizon a promising light for the oppressed, i.e. the conversion of Hamzah bin 'Abdul-Muttalib in Dhul Hijjah, the sixth year of Prophethood. It is recorded that the Prophet (Peace be upon him) was one day seated on the hillock of Safa when Abu Jahl happened to pass by and accused the religion preached by him. Muhammad (Peace be upon him), however, kept silent and did not utter a single word. Abu Jahl went on unchecked, took a stone and cracked the Prophet's head which began to bleed. The aggressor then went to join the Quraishites in their assembly place. It so happened that shortly after that, Hamzah, while returning from a hunting expedition, passed by the same way, his bow hanging by his shoulder. A slave-girl belonging to 'Abdullah bin Jada'an, who had noted the impertinence of Abu Jahl, told him the whole story of the attack on the Prophet (Peace be upon him) . On hearing that, Hamzah was deeply offended and hurried to Al-Ka'bah and there, in the courtyard of the Holy Sanctuary, found Abu Jahl sitting with a company of Quraishites. Hamzah rushed upon him and struck his bow upon his head violently and said: "Ah! You have been abusing Muhammad (Peace be upon him); I too follow his religion and profess what he preaches." The men of Bani Makhzum came to his help, and men of Bani Hashim wanted to render help, but Abu Jahl sent them away saying: "Let Abu 'Ummarah alone, by Allâh I did revile his nephew shamelessly." In fact, Hamzah's conversion derived initially from the pride of a man who would not accept the notion of others humiliating his relative. Later on, however, Allâh purified his nature and he managed to grasp the most trustworthy hand-hold (Faith in Allâh). He proved to be a source of great strength to the Islamic Faith and its followers.

Wata gagarumar ƙari ga ƙarfin Musulunci ita ce musuluntar 'Umar bin Al-Khattab a watan Dhul-Hijjah, shekara ta shida ta Annabta, kwana uku bayan musuluntar Hamzah. [Ya kasance mutum ne mai jarumta da ƙudiri marar tsoro, wanda ake ji da girmamawa a Makkah, kuma har zuwa lokacin yana ɗaya daga cikin maƙiyan sabon addinin da suka fi tsanani. Labarin da aka gada ya nuna cewa Manzon Allah ﷺ ya taɓa ɗaga hannayensa a cikin addu'a yana cewa: "Ya Allah! Ka ba Musulunci ƙarfi musamman ta hanyar ɗaya daga cikin mutum biyu da Ka fi so: 'Umar bin Al-Khattab ko Abu Jahl bin Hisham."]

Another significant addition to the strength of Islam was the conversion of 'Umar bin Al-Khattab in Dhul-Hijjah, the sixth year of Prophethood, three days following the conversion of Hamzah. ] He was a man of dauntless courage and resolution, feared and respected in Makkah, and hitherto a bitter opponent of the new religion. The traditional account reveals that the Prophet (Peace be upon him) once raised his hands in prayer and said: "O Allâh! Give strength to Islam especially through either of two men you love more: 'Umar bin Al-Khattab or Abu Jahl bin Hisham.".

'Umar, a dai, ya ne wanda ya cancanci wannan falalar. Idan muka duba nau'o'in riwayoyi da suke magana game da musulunta ta 'Umar, za mu iya tabbatar da cewa akwai motsin rai masu saba wa juna da suke rikici a cikin ransa. Da farko, yana matukar girmama al'adun mutanensa, kuma yana saba da shan giya da shagulgulan sha. A gefe guda kuma, yana matukar sha'awar jajircewar Musulmi da kuma tsayuwarsu a kan addininsu ba tare da gajiyawa ba. Wadannan ra'ayoyi guda biyu masu tsananin bambanci sun haifar masa da wani irin shakka a zuciyarsa, har wani lokaci yakan karkata ga yin imani cewa koyarwar Musulunci tana iya ɗauke da iri mafi kyau kuma mafi tsarki na rayuwa; shi ya sa yakan shiga cikin fushi kwatsam, sannan nan da nan ya koma cikin rauni da gajiya ba zato ba tsammani. Gabaɗaya, labarin musuluntarsa yana da ban sha'awa sosai, kuma yana bukatar mu shiga wasu cikakkun bayanai. Wata rana, 'Umar bin Al-Khattab ya fita daga gidansa, ya nufi Masallaci Mai Alfarma, inda ya ga Annabi ﷺ yana sallah, yana kuma jin sa yana karanta Suratul Haqqah (Sura ta 69 — Gaskiyar Lamari) na Alkur'ani mai girma. Kalmomin Allah sun burge shi, suka taɓa zurfin zuciyarsa. Ya ji cewa suna fitowa daga tsari na musamman, sai ya fara tambayar zarge-zargen mutanensa game da waƙoƙin da mutum ya ƙirƙira ko maganganun boka waɗanda suke alakanta da Alkur'ani mai girma. Annabi ﷺ ya ci gaba da karatu:

'Umar, obviously, was the one who merited that privilege. When we scrutinize the several versions that speak of 'Umar's conversion, we can safely conclude that various contradictory emotions used to conflict with one another within his soul. On the one hand, he used to highly regard the traditions of his people, and was habituated to the practice of indulgence in wine orgies; on the other hand, he greatly admired the stamina of the Muslims and their relentless dedication to their faith. These two extreme views created a sort of skepticism in himind and made him at times tend to believe that the doctrines of Islam could bear better and more sacred seeds of life, that is why he would always experience fits of outrage directly followed by unexpected enervation. On the whole, the account of his conversion is very interesting and requires us to go into some details. One day, 'Umar bin Al-Khattab set out from his house, and headed for the Holy Sanctuary where he saw the Prophet (Peace be upon him) offering prayer and overheard him reciting the Sûrah Al-Hâqqah (Chapter 69 — The Reality) of the Noble Qur'ân. The Words of Allâh appealed to him and touched the innermost cells of his heart. He felt that they derived from unusual composition, and he began to question his people's allegations as regards the man-composed poetry or words of a soothsayer that they used to attach to the Noble Qur'ân. The Prophet (Peace be upon him) went on to recite:

'Umar ya karanta ayoyin da matukar sha'awa, kuma ya burge da su ƙwarai. "Ina ga yana da kyau ƙwarai, kuma yana da kyau sosai! Don Allah ka shiryar da ni zuwa ga Muhammadu ﷺ," in ji shi. Da Khabbab ya ji haka, sai ya fito daga ɓoyewa ya ce, "Ya 'Umar, ina fatan Allah ya amsa addu'ar Annabi ﷺ, domin na ji shi yana cewa: 'Ya Allah! Ka ƙarfafa Musulunci ta hanyar 'Umar bin Al-Khattab ko kuma Abu Jahl bin Hisham.'" Sai 'Umar ya tafi wani gida a Safa, inda Muhammadu ﷺ yana riƙe da taruka na sirri tare da sahabbansa. 'Umar ya isa wurin da takobi yana juya a hannunsa. Ya ƙwanƙwasa ƙofar. Sahabban Annabi ﷺ suka juya don ganin wanda ya shigo. Ɗaya daga cikinsu ya leƙa ta ɗan rami a ƙofar, sai ya koma baya yana cewa: "Ga 'Umar da takobinsa!" Hamzah, yana kawar da tsoron abokansa, ya ce: "Bari ya shigo. Idan abokin tafiya ne, an maraba da shi. Idan kuwa maƙiyi ne, za a yanke masa kai da takobinsa." Annabi ﷺ ya umarci sahabbansa su buɗe ƙofar. Sai ɗan Khattab ya shigo. Annabi ﷺ ya ci gaba don karɓar wannan baƙo mai ban tsoro, ya kama shi da tufafinsa da kubensa, ya tambaye shi dalilin ziyarar tasa. A nan 'Umar ya amsa: "Ya Manzon Allah ﷺ, na zo gare ka domin in yi imani da Allah da Manzonsa da abin da ya kawo daga Ubangijinsa." Cike da farin ciki, Muhammadu ﷺ tare da sahabbansa suka ɗaga murya suna cewa: 'Allahu Akbar' (Allah ya fi girma).

'Umar read the verses with great interest and was much entranced with them. "How excellent it is, and how graceful! Please guide me to Muhammad (Peace be upon him) ." said he. And when he heard that, Khabbab came out of concealment and said, "O 'Umar, I hope that Allâh has answered the prayer of the Prophet (Peace be upon him) , for I heard him say: 'O Allâh! Strengthen Islam through either 'Umar bin Al-Khattab or Abu Jahl bin Hisham.'" 'Umar then left for a house in Safa where Muhammad (Peace be upon him) had been holding secret meetings along with his Companions. 'Umar reached that place with the sword swinging by his arm. He knocked at the door. The Companions of the Prophet (Peace be upon him) turned to see who the intruder was. One of them peeped through a chink in the door and reeled back exclaiming: "It is 'Umar with his sword." Hamzah, dispelling the fears of his friends, said: "Let him in. As a friend he is welcome. As a foe, he will have his head cut off with his own sword." The Prophet (Peace be upon him) asked his Companions to open the door. In came the son of Khattab. The Prophet (Peace be upon him) advanced to receive the dreadful visitor, caught him by his garment and scabbard, and asked him the reason of his visit. At that 'Umar replied: "O Messenger of Allâh (Peace be upon him), I come to you in order to believe in Allâh and his Messenger and that which he has brought from his Lord." Filled with delight, Muhammad (Peace be upon him) together with his Companions, cried aloud: 'Allâhu Akbar' (Allâh is Great).

Musulunta da 'Umar ya kasance babban nasara ga manufar Musulunci. Tasirin musuluntarsa a kan yanayin ya yi girma kuma ya zo nan take, har mabiya da suka kasance suna bautar Allah a cikin ganuwarsu huɗu a asirce yanzu suka taru suka gudanar da ibadunsu a fili a cikin Masallacin Harami kansa. Wannan ya ɗaga musu zuciya, sai tsoro da damuwa suka fara kama Quraishawa.

Jim kadan bayan musulunta waɗannan jarumai biyu masu ƙarfi, Hamzah bin 'Abdul-Muɗɗalib da 'Umar bin Al-Khaɗɗab (Allah ya yarda da shi), gajimaren zalunci da danniya suka fara watsewa, kuma masu bautar gumaka suka fahimci cewa babu amfanin azabtar da Musulmi. Saboda haka suka fara karkatar da yakinsu zuwa wata hanya daban. Ingantattun tarihin rayuwar Annabi (Aminci ya tabbata a gare shi) sun nuna cewa shugabannin Makka sun yi tunanin danganta Muhammadu (Aminci ya tabbata a gare shi) da burin mulki. Saboda haka suka rinka jarabtarsa lokaci-lokaci. Wata rana wasu daga cikin manyan mutanen Makka suka taru a farfajiyar Ka'aba, sai 'Utbah bin Rabi'a, shugaba a cikinsu, ya ba da shawarar ya je wurin Annabi (Aminci ya tabbata a gare shi) ya yi yarjejeniya da shi, ta yadda za su ba shi duk dukiyar duniya da ya nema, a sharadin cewa ya yi shiru kuma ya daina shelanta sabon addininsa. Mutanen Quraishawa suka amince da shawararsa, suka roƙe shi ya ɗauki wannan aiki. 'Utbah ya matso kusa da Muhammadu (Aminci ya tabbata a gare shi) ya yi masa magana da waɗannan kalmomi: Ba mu ga wani mutum a Larabawa ba, wanda ya kawo wa al'umma babban bala'i kamar yadda kai ka kawo. Ka tozarta gumakanmu da addininmu, ka zargi kakanninmu da malamanmu da rashin imani da ɓata, ka haifar da rikici a tsakaninmu. Ba ka bar wani abu ba face ka raba alaƙarmu da mu. Idan kana yin duk wannan ne don neman dukiya, to za mu haɗa kai mu ba ka arziki fiye da duk wani Ƙuraishi ya taɓa mallaka. Idan kuwa burin mulki ne ke motsa ka, za mu naɗa ka shugabanmu. Idan kana son sarauta, za mu miƙa maka ta nan take. Idan kuma wani mugun ruhi ne ke damunka, yana mamaye ka har ba za ka iya kuɓuta daga karkiyarsa ba, to za mu kira ƙwararrun likitoci su warkar da kai.

Shortly after the conversion of these two powerful heroes, Hamzah bin 'Abdul-Muttalib and 'Umar bin Al-Khattab (May Allah be pleased with him), the clouds of tyranny and oppression started to clear away and the polytheists realized that it was no use meting out torture to the Muslims. They consequently began to direct their campaign to a different course. The authentic records of the biography of the Prophet (Peace be upon him) show that it had occurred to the Makkan leaders to credit Muhammad (Peace be upon him) with ambition. They, therefore, time and again plied him with temptation. One day some of the important men of Makkah gathered in the enclosure of Al-Ka'bah, and 'Utbah bin Rabi'a, a chief among them, offered to approach the Prophet (Peace be upon him) and contract a bargain with him whereby they give him whatever worldly wealth he asks for, on condition that he keep silent and no longer proclaim his new faith. The people of Quraish endorsed his proposal and requested him to undertake that task. 'Utbah came closer to Muhammad (Peace be upon him) and addressed him in the following words: We have seen no other man of Arabia, who has brought so great a calamity to a nation, as you have done. You have outraged our gods and religion and taxed our forefathers and wise men with impiety and error and created strife amongst us. You have left no stone unturned to estrange the relations with us. If you are doing all this with a view to getting wealth, we will join together to give you greater riches than any Quraishite has possessed. If ambition moves you, we will make you our chief. If you desire kingship we will readily offer you that. If you are under the power of an evil spirit which seems to haunt and dominate you so that you cannot shake off its yoke, then we shall call in skilful physicians to cure you.

Manzon Allah (Aminci ya tabbata a gare shi) ya ci gaba da karanta Surar yayin da 'Utbah yana zaune yana saurare sosai, hannunsa yana bayansa yana goyon bayan jikinsa. Lokacin da Manzon ya kai ga ayar da ke bukatar sujada, nan take ya yi sujada. Bayan haka, ya juya ga 'Utbah yana cewa: "To, ya Abu Al-Waleed! Ka ji amsata, yanzu kana da 'yanci ka yi duk abin da kake so." Sai 'Utbah ya koma wurin abokansa don ya sanar da su yadda Annabi ya nuna halinsa. Lokacin da 'yan kabilarsa suka ganshi, suka rantse cewa ya dawo musu da fuska wadda ba irin ta da ya yi kafin ya gana da Annabi (Aminci ya tabbata a gare shi) ba. Nan take ya sanar da su cikakken bayanin maganar da ya ji da amsar da ya samu, ya kuma kara da cewa: "Ban taba jin kalmomi irin wadanda ya karanta ba. Tabbas ba su da alaka da waka, ko sihiri, ko duba. Ya ku mutanen Quraish! Ina rokonku ku saurari shawarata, ku bar mutumin ya bi burinsa cikakken 'yanci, ta haka za ku iya kubuta daga gare shi. Ina rantsuwa cewa maganarsa tana dauke da sako mai girma. Idan sauran Larabawa suka kawar da shi daga cikinku, to za su cece ku wahalar, amma idan ya samu iko a kan Larabawa, to za ku ji dadin mulkinsa kuma ku raba karfinsa." Wadannan kalmomi ba shakka sun fada kunnen kurma, ba su burge kafiran ba, wadanda suka yi wa 'Utbah ba'a suka ce Manzon (Aminci ya tabbata a gare shi) ya yi masa sihiri. A wata sigar labarin wannan lamari, an ruwaito cewa 'Utbah ya ci gaba da saurare sosai ga Manzon (Aminci ya tabbata a gare shi) har sai da ya fara karanta Kalmomin Allah:

The Messenger of Allâh (Peace be upon him) went on reciting the Chapter while 'Utbah sitting and listening attentively with his hand behind his back to support him. When the Messenger reached the verse that required prostration, he immediately prostrated himself. After that, he turned to 'Utbah saying: "Well Abu Al-Waleed! You have heard my reply, you are now free to do whatever you please." 'Utbah then retired to his company to apprise them of the Prophet's attitude. When his compatriots saw him, they swore that he had returned to them with a countenance unlike the one he had before meeting the Prophet (Peace be upon him) . He immediately communicated to them the details of the talk he gave and the reply he received, and appended saying: "I have never heard words similar to those ones he recited. They definitely relate neither to poetry nor to witchcraft nor do they derive from soothsaying. O people of Quraish! I request you to heed my advice and grant the man full freedom to pursue his goals, in which case you could safely detach yourselves from him. I swear that his words bear a supreme Message. Should the other Arabs rid you of him, they will then spare you the trouble, on the other hand if he accedes to power over the Arabs, then you will bask in his kingship and share him his might." These words of course fell on deaf ears, and did not appeal to the infidels, who jeered at 'Utbah and claimed that the Prophet (Peace be upon him) had bewitched him. In another version of the same event, it is related that 'Utbah went on attentively listening to the Prophet (Peace be upon him) until the latter began to recite Allâh's Words:

Duk da sauye-sauyen sabo masu daɗi da aka samu, Abu Talib yana cike da tsoro sosai game da ɗan ɗan'uwansa. Ya yi tunani a kan jerin al'amuran da suka faru a baya, ciki har da al'amarin musayar 'Amarah bin Al-Waleed, dutsen Abu Jahl, yunƙurin 'Uqbah na shaƙe Annabi ﷺ, da kuma, a ƙarshe, niyyar 'Umar (kafin ya musulunta) na kashe Muhammad ﷺ. Mutumin mai hikima ya fahimci cewa dukkan waɗannan abubuwa a fili suke nuna wani mummunan shiri da ake ƙullawa don raina matsayinsa na mai kula da Annabi ﷺ, da kuma kashe shi a bainar jama'a. Idan irin wannan abu ya faru, Abu Talib ya yi imani sosai cewa ba 'Umar ko Hamzah da za su amfana ba, duk da cewa suna da ƙarfin matsayi a cikin al'umma. Abu Talib ya yi daidai. Masu bautar gumaka sun shirya wani shiri da aka yi nazari a kansa sosai don kashe Annabi ﷺ, suka haɗa kai don aiwatar da shirinsu. Saboda haka, ya tara dangin sa na Banu Hashim da Banu Al-Muttalib, 'ya'yan 'Abd Manaf, ya kuma roƙe su da su kare ɗan ɗan'uwansa su kuma tsare shi. Dukansu, ko masu imani ko kafirai, sun amsa da kyau sai dai ɗan'uwansa Abu Lahab, wanda ya goyi bayan masu bautar gumaka.

The new and welcome changes notwithstanding, Abu Talib still had a deep sensation of fear over his nephew. He deliberated on the previous series of incidents including the barter affair of 'Amarah bin Al-Waleed, Abu Jahl's rock, 'Uqbah's attempt to choke the Prophet (Peace be upon him) , and finally 'Umar's (before conversion) intention to kill Muhammad (Peace be upon him). The wise man understood that all of these unequivocally smacked of a serious plot being hatched to disregard his status as a custodian of the Prophet (Peace be upon him), and kill the latter publicly. In the event of such a thing, Abu Talib deeply believed, neither 'Umar nor Hamzah would be of any avail, socially powerful though they were. Abu Talib was right. The polytheists had laid a carefully-studied plan to kill the Prophet (Peace be upon him), and banded together to put their plan into effect. He, therefore, assembled his kinsfolk of Bani Hashim and Bani Al-Muttalib, sons of 'Abd Munaf and exhorted them to immunize and defend his nephew. All of them, whether believers or disbelievers, responded positively except his brother Abu Lahab, who sided with the idolaters.