A cikin watan Shawwal (a ƙarshen watan Mayu ko farkon watan Yuni na shekara ta 619 miladiyya), shekara goma bayan da ya karɓi aikinsa daga Ubangijinsa, Annabi ﷺ ya nufi At-Ta’if, wanda yake kimanin kilomita 60 daga Makka, tare da bawansa da ya 'yantar, Zaid bin Haritha, yana kiran mutane zuwa Musulunci. Amma sabanin tsammaninsa, yanayin gaba ɗaya yana da matuƙar adawa. Ya je wurin iyalan ‘Umair, waɗanda ake ɗaukar su a cikin manyan mutanen garin. Amma, abin takaici a gare shi, dukansu sun yi watsi da saƙonsa, suka kuma yi amfani da kalamai na zagi game da wannan kyakkyawan manufa da yake gwagwarmaya a kanta. Wasu 'yan'uwa uku daga cikin shugabannin Thaqeef — ‘Abd Yaleel, Mas‘ud da Habeeb — 'ya'yan ‘Amr bin ‘Umair Ath-Thaqafy, suka gamu da Annabi ﷺ, wanda ya gayyace su su karɓi Musulunci su bauta wa Allah, amma suka yi masa izgili cikin rashin kunya, suka ƙi gayyatarsa. "Yana yayyage tufafin Ka'aba; shin gaskiya ne Allah ya aiko ka a matsayin Manzo?" in ji ɗayansu. "Shin Allah bai sami wani daban da zai ba shi saƙonsa ba?" in ji na biyu. "Na rantse da Allah cewa ba zan taɓa yin wata hulɗa da kai ba. Idan lallai kai Manzon Allah ne, to, kai ka fi zama da girma da za a mayar maka da magana; kuma idan kana ƙarya ga Allah, to, na ga ya zama wajibi kada a yi magana da kai." in ji na uku. Manzon Allah ﷺ, da ya ga cewa su ba su da begen shiriya, ya tashi ya bar su yana cewa: "Idan kun ci gaba da waɗannan ayyukanku, kada ku taɓa bayyana su gare ni."

In Shawwal (in the last of May or in the beginning of June 619 A.D.), ten years after receiving his mission from his Lord, the Prophet (Peace be upon him) set out towards At-Ta’if, about 60 kilometres from Makkah, in the company of his freed slave Zaid bin Haritha inviting people to Islam. But contrary to his expectations, the general atmosphere was terribly hostile. He approached the family of ‘Umair, who were reckoned amongst the nobility of the town. But, to his disappointment, all of them turned deaf ear to his message and used abusive language as regards the noble cause he had been striving for. Three brothers from the chieftains of Thaqeef —‘Abd Yaleel, Mas‘ud and Habeeb — sons of ‘Amr bin ‘Umair Ath-Thaqafy met the Prophet (Peace be upon him) , who invited them to embrace Islam and worship Allâh, but they impudently jeered at him and refused his invitation. “He is tearing the cloths of Al-Ka‘bah; is it true that Allâh has sent you as a Messenger?” said one of them. “Has not Allâh found someone else to entrust him with His Message?” said the second. “I swear by Allâh that I will never have any contact with you. If you are really the Messenger of Allâh, then you are too serious to retort back; and if you are belying Allâh, then I feel it is imperative not to speak to.” said the third. The Messenger of Allâh (Peace be upon him) , finding that they were hopeless cases, stood up and left them saying: “Should you indulge in these practices of yours, never divulge them to me.”.

Ya kwana goma yana zaune a wurin yana isar da saƙonsa ga mutane da yawa, ɗaya bayan ɗaya, amma duk babu amfani. Mutane sun tsokano har suka yi gaggawar korar baƙon da ba a so, suka yi masa ihu a cikin hanyoyin unguwa, suka jefe shi da duwatsu, suka tilasta masa gudu daga birnin yana bin sa da gungun mutane marasa jin ƙai. Jini ya malalo daga ƙafafunsa biyu; Zaid kuwa, yana ƙoƙarin kare shi, an ji masa rauni a kai. Gungun mutanen ba su daina ba sai da suka bi shi kilomita biyu ko uku a cikin filayen yashi zuwa tushen tuddan da ke kewaye. A can, cikin gajiya da raunin jiki, ya nemi mafaka a ɗaya daga cikin lambunan itatuwa da yawa, ya jingina da bangon wata gonar inabi. A lokacin da duniya gabaki ɗaya ta zama kamar ta juya masa baya, Muhammadu ﷺ ya juya ga Ubangijinsa, ya miƙa kansa ga addu'a, kuma kalmomi masu taɓa zuciya da ke biye har yanzu ana kiyaye su a matsayin waɗanda ta cikinsu ran da aka zalunta ya bayyana baƙin cikinsa. Ya gaji kuma ya ji rauni, amma yana da tabbacin taimakon Ubangijinsa:

For ten days he stayed there delivering his message to several people, one after another, but all to no purpose. Stirred up to hasten the departure of the unwelcome visitor, the people hooted him through the alley-ways, pelted him with stones and obliged him to flee from the city pursued by a relentless rabble. Blood flowed down both his legs; and Zaid, endeavouring to shield him, was wounded in the head. The mob did not desist until they had chased him two or three miles across the sandy plains to the foot of the surrounding hills. There, wearied and exhausted, he took refuge in one of the numerous orchards, and rested against the wall of a vineyard. At a time when the whole world seemed to have turned against him, Muhammad (Peace be upon him) turned to his Lord and betook himself to prayer and the following touching words are still preserved as those through which his oppressed soul gave vent to its distress. He was weary and wounded but confident of the help of his Lord:

• "Ya Allah! Gare Ka kaɗai nake kai ƙorafin raunin hali na, ƙarancin abin hannu na, da rashin daraja ta a gaban mutane. Kai ne Mafi Jin ƙai daga cikin masu jin ƙai! Kai ne Ubangijin raunana da marasa ƙarfi, Ya Ubangijina! Ga wane ne za Ka bar ni: ga wani dangi mai nisa wanda ba ya tausayi, wanda zai ɗaga min fuska cikin ɓacin rai, ko ga maƙiyin da aka ba iko a kan al'amurana? Amma idan fushinka bai sauka a kaina ba, to babu abin da zan damu da shi."

• “O Allâh! To You alone I make complaint of my helplessness, the paucity of my resources and my insignificance before mankind. You are the most Merciful of the mercifuls. You are the Lord of the helpless and the weak, O Lord of mine! Into whose hands would You abandon me: into the hands of an unsympathetic distant relative who would sullenly frown at me, or to the enemy who has been given control over my affairs? But if Your wrath does not fall on me, there is nothing for me to worry about.”.

Ina neman mafaka da hasken Fuskarka, wanda yake haskaka sammai kuma yake korar duhu, wanda kuma yake tafiyar da dukkan al'amura a duniya da kuma a Lahira. Kada ya taba faruwa cewa in jawo fushinka, ko kuma ka yi fushi da ni. Babu iko, babu karfi sai da Kai kadai.

“I seek protection in the light of Your Countenance, which illuminates the heavens and dispels darkness, and which controls all affairs in this world as well as in the Hereafter. May it never be that I should incur Your wrath, or that You should be wrathful to me. And there is no power nor resource, but Yours alone.”.

Ganin irin wannan halin da yake ciki, 'ya'yan Rabi'a biyu, attajirai ne na Makka, suka tausaya masa saboda dangantakar jini da tausayi, suka aika masa da wani bawansu Bakirista da tire cike da inabi. Annabi ﷺ ya karɓi 'ya'yan itacen yana mai yin addu'a mai tsarki: "Da sunan Allah." Bawan Bakirisƙi mai suna 'Addas ya burge sosai da waɗannan kalmomi, ya ce: "Waɗannan kalmomi ne da mutanen wannan ƙasa ba sa amfani da su gaba ɗaya." Annabi ﷺ ya tambaye shi daga ina yake da kuma wane addini yake bi. 'Addas ya amsa: "Ni Bakirista ne a imani, kuma na fito daga Nineveh." Annabi ﷺ ya ce: "Kai ɗan birnin Annabi Yunus, ɗan Matta mai adalci ne." 'Addas ya tambaye shi cikin damuwa ko yana sane da wani abu game da Yunus. Annabi ﷺ ya ce da ma'ana: "Shi ɗan'uwana ne. Shi Annabi ne kuma ni ma Annabi ne." Nan take 'Addas ya girmama Muhammad ﷺ ya sumbaci hannayensa. Maigidansa sun tsawatar masa saboda wannan aiki, amma ya amsa: "Babu wanda ya fi shi a duniya. Ya bayyana mini gaskiya wadda Annabi ne kawai zai iya yi." Suka sake tsawatar masa, suka ce: "Muna gargaɗe ka game da sakamakon barin addinin kakanninka. Addinin da kake bi ya fi wanda kake karkata zuwa gare shi nesa ba kusa ba."

Seeing him in this helpless situation, Rabi‘a’s two sons, wealthy Makkans, were moved on grounds of kinship and compassion, and sent to him one of their Christian servants with a tray of grapes. The Prophet (Peace be upon him) accepted the fruit with pious invocation: “In the Name of the Allâh.” The Christian servant ‘Addas was greatly impressed by these words and said: “These are words which people in this land do not generally use.” The Prophet (Peace be upon him) inquired of him whence he came and what religion he professed. ‘Addas replied: “I am a Christian by faith and come from Nineveh.” The Prophet (Peace be upon him) then said: “You belong to the city of the righteous Jonah, son of Matta.” ‘Addas asked him anxiously if he knew anything about Jonah. The Prophet (Peace be upon him) significantly remarked: “He is my brother. He was a Prophet and so am I.” Thereupon ‘Addas paid homage to Muhammad (Peace be upon him) and kissed his hands. His masters admonished him at this act but he replied: “None on the earth is better than he is. He has revealed to me a truth which only a Prophet can do.” They again reprimanded him and said: “We forewarn you against the consequences of abandoning the faith of your forefathers. The religion which you profess is far better than the one you feel inclined to.”.

Cikin baƙin ciki da damuwa, Muhammad ﷺ ya tafi hanyar komawa Makkah. Lokacin da ya isa Qarn Al-Manazil, Allah Madaukakin Sarki ya aiko masa da Gabriel tare da mala'ikan duwatsu. Mala'ikan ya nemi izinin Annabi ﷺ don ya binne Makkah tsakanin Al-Akhshabain — duwatsun Abu Qubais da Qu'ayqa'an. Aishah (Allah ya yarda da ita), matar Annabi ﷺ, ta bada cikakken labarin wannan lamari. Ta ce: "Na tambayi Annabi ﷺ ko ya taba fuskantar wata rana mafi muni fiye da ranar Uhud. Ya amsa da cewa ya sha wahala sosai daga wadannan mutane (masu bautar gumaka), amma mafi zafi shi ne a ranar 'Aqabah. Na je neman taimako wurin Ibn 'Abd Yalil bin 'Abd Kalal, amma ya ki ni. Na tafi cikin gajiya da bakin ciki, ban kula da komai da ke kewaye da ni ba, har sai da na farka na ga cewa ina Qarn Ath-Tha'alib, wanda ake kira Qarn Al-Manazil. A nan na daga kai na ga wani gajimare yana inuwantar da ni, sai Gabriel ya yi magana da ni: Allah ya ji maganar mutanenka, kuma ya aiko maka mala'ikan duwatsu don ya taimake ka. Shi ne ya kira ni, ya gaishe ni, ya nemi izini na don ya binne Makkah tsakanin Al-Akhshabain, duwatsun biyu da ke kewaye da Makkah. Na amsa da cewa ina so in ga cewa daga cikin zuriyarsu za a samu wanda zai bauta wa Allah, Mai Girma, ba tare da shi da abokin tarayya ba." Amsa ce gajeru, mai ma'ana, wadda ke nuna kyawawan halayen Annabi ﷺ marasa misaltuwa da kuma girman zuciyarsa mara iyaka.

Heart-broken and depressed, Muhammad (Peace be upon him) set out on the way back to Makkah. When he reached Qarn Al-Manazil, Allâh, the Almighty sent him Gabriel together with the angel of mountains. The latter asked the Prophet (Peace be upon him) for permission to bury Makkah between Al–Akhshabain —Abu Qubais and Qu‘ayqa‘an mountains. Full narration of this event was given by ‘Aishah (May be pleased with her) (the Prophet’s spouse). She said: “I asked the Prophet (Peace be upon him) if he had ever experienced a worse day than Uhud. He answered that he had suffered a lot from those people (the idolaters) but the most painful was on the day of ‘Aqabah. I went seeking support from Ibn ‘Abd Yalil bin ‘Abd Kalal, but he spurned me. I set out wearied and grieved heedless of anything around me until I suddenly realized I was in Qarn Ath-Tha‘alib, called Qarn Al-Manazil. There, I looked up and saw a cloud casting its shade on me, and Gabriel addressing me: Allâh has heard your people’s words and sent you the angel of mountains to your aid. The latter called and gave me his greetings and asked for my permission to bury Makkah between Al-Akhshabain, the two mountains flanking Makkah. I said in reply that I would rather have someone from their loins who will worship Allâh, the All–Mighty with no associate.” A concise meaningful answer fully indicative of the Prophet’s matchless character and the fathomless magnanimous manners.

Manzon Allah ﷺ ya sake komawa cikin hayyacinsa, zuciyarsa kuma ta natsu da hasken wannan taimako na ɓoye daga Allah. Sannan ya nufi Wadi Nakhlah, inda ya zauna na ƴan kwanaki.

The Messenger of Allâh (Peace be upon him) then came back to wakefulness and his heart was set at rest in the light of that invisible Divinely provided aid. He proceeded to Wadi Nakhlah where he stayed for a few days.

A lokacin da yake zaune a wurin, Allah ya aika masa da wata tawaga ta aljanu, waɗanda suka saurare shi yana karanta Alƙur'ani mai girma ﷺ.

During his stay there, Allâh sent him a company of jinns who listened to him reciting the Noble Qur’ân:

"Kuma (ka tuna) lokacin da Muka aika maka [Muhammadu (ﷺ)] wata ƙungiya ta aljannu, suna sauraron Alƙur'ani. A lokacin da suka halarta, suka ce: 'Ku yi shiru, ku saurara!' Da aka gama, sai suka koma wajen mutanensu, suna masu gargaɗi. Suka ce: 'Ya mutanenmu! Lalle mun ji wani Littafi (wannan Alƙur'ani) da aka saukar bayan Musa, mai tabbatar da abin da ke gabansa, yana shiryarwa zuwa ga Gaskiya da zuwa ga Hanya madaidaiciya (watau Musulunci). Ya mutanenmu! Ku amsa kiran Mai kiran Allah [watau Manzon Allah Muhammadu (ﷺ)], ku yi imani da shi (watau ku yi imani da abin da Muhammadu (ﷺ) ya kawo daga Allah, ku bi shi). Zai gafarta muku zunubanku, kuma zai tseratar da ku daga azaba mai raɗaɗi (watau wutar Jahannama).'" [46:29-31].

• “And (remember) when We sent towards you [Muhammad (Peace be upon him) ] Nafran (three to ten persons) of the jinns, (quietly) listening to the Qur’ân, when they stood in the presence thereof, they said: ‘Listen in silence!’ And when it was finished, they returned to their people, as warners. They said: ‘O our people! Verily! We have heard a Book (this Qur’ân) sent down after Moses, confirming what came before it, it guides to the Truth and to a Straight Path (i.e. Islam). O our people! Respond (with obedience) to Allâh’s Caller [i.e. Allâh’s Messenger Muhammad (Peace be upon him) ], and believe in him (i.e. believe in that which Muhammad (Peace be upon him) has brought from Allâh and follow him). He (Allâh) will forgive you of your sins, and will save you from a painful torment (i.e. Hell-fire).’” [46:29-31].

Wannan lamari an ambata shi a cikin Suratul Jinn:

The same incident is referred to in Sûrah Al-Jinn:

“Ka ce [Ya Muhammadu ﷺ]: “An yi mini wahayi cewa wata ƙungiya (daga uku zuwa goma a adadi) na aljanu sun saurari (wannan Alƙur'ani). Suka ce: ‘Lalle! Mun ji wata ƙaƙƙarfar karatu (wannan Alƙur'ani)! Yana shiryarwa zuwa Hanya Madaidaiciya, mun kuma yi imani da shi, kuma ba za mu taɓa haɗa wani abu (a cikin bauta) da Ubangijinmu (Allah ba).’” [72:1,2] … Har zuwa ƙarshen aya ta 15.

•“Say [O Muhammad (Peace be upon him) ]: “It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Qur’ân). They said: ‘Verily! We have heard a wonderful Recital (this Qur’ân)! It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allâh).’” [72:1,2] … Till the end of the 15th verse.

Daga mahallin waɗannan ayoyi da tafsirinsu da suka dace, za mu iya tabbatar da cewa Manzon Allah ﷺ bai san da kasancewar wannan rukunin aljanu ba. Sai a lokacin da Allah ya saukar da waɗancan ayoyi ne ya sani. Ayoyin kuma sun tabbatar da cewa wannan ne karo na farko da suka zo. Sai dai mahallin nau'ikan riwayoyi daban-daban yana nuna cewa aljanun sun sake zuwa daga baya. Kasancewar wannan rukuni na aljanu yana cikin mahallin taimakon Allah ga Manzonsa ﷺ, kuma alama ce mai kyau ta nasara ta ƙarshe da cin nasara ga Kiran Musulunci. Yana kuma ba da hujja wadda ba ta girgizuwa cewa babu wani iko, komai ƙarfinsa, da zai iya canza abin da Allah ya aikata.

From the context of these verses and their relevant interpretation, we can safely establish it that the Prophet (Peace be upon him) was not aware of the presence of that group of jinns. It was only when Allâh revealed those verses that he came to know of it. The verses also confirm that it was the first time they came. However, the context of the different versions suggests that the jinns repeated their visits later on. The presence of that company of jinns comes in the context of the Divine support givto His Messenger, and constitutes a propitious sign of ultimate victory and success for the Call of Islam. It provides an unshakable proof that no power however mighty could alter what is wrought by Allâh:

• "Duk wanda ba ya amsa kiran Allah, to ba zai tsira ba a bayan ƙasa, kuma ba zai sami masu tsare shi ba daga Allah (daga azabar Allah). Waɗannan suna cikin ɓata bayyananne." [46:32].

• “And whosoever does not respond to Allâh’s Caller, he cannot escape on earth, and there will be no Auliyâ (protectors) from him besides Allâh (from Allâh’s punishment). Those are in manifest error.” [46:32].

"Kuma muna tsammanin cewa ba za mu iya tserewa daga azabar Allah a bayan ƙasa ba, kuma ba za mu iya tserewa daga azabar ta hanyar gudu ba." [72:12].

“And we think that we cannot escape (from the punishment of) Allâ h in the earth, nor can we escape (from the punishment) by flight.” [72:12].

Bisa ga wannan goyon baya da farawa mai albarka, bakin ciki, damuwa da baƙin ciki da suka dinga damunsa tun lokacin da aka kore shi daga At-Ta'if, sai ya juya fuskarsa zuwa Makka da sabon ƙudiri, don ya ci gaba da shirinsa na farko na gabatar da mutane ga Musulunci da isar da Saƙonsa cikin ruhi mai girma na himma da ƙwazo wanda babu irinsa ﷺ.

Given this support and auspicious start, depression, dismay and sadness that used to beset him since he was driven out of At-Ta’if, he turned his face towards Makkah with fresh determination to resume his earlier plan to expose people to Islam and communicate his Message in a great spirit of zeal and matchless enthusiasm.

Zaid bin Harithah, abokin Annabi, ya ce masa: "Ta yaya za ka kuskura ka shiga Makkah bayan sun (Quraishawa) sun kore ka?" Sai Annabi ﷺ ya amsa: "Ka saurara, Zaid, Allah zai tabbata ya kawo sauƙi, kuma lallai zai taimaki addininsa da Annabinsa."

Zaid bin Harithah, his companion, addressing the Prophet (Peace be upon him) said, “How dare you step into Makkah after they (Quraish) have expatriated you?” The Prophet (Peace be upon him) answered: “Hearken Zaid, Allâh will surely provide relief and He will verily support His religion and Prophet.”.

عندما كان على مسافة قصيرة من مكة، اعتزل في غار حراء. ومن هناك أرسل رجلاً من قبيلة خُزاعة إلى الأخنس بن شريق يلتمس حمايته. فأجاب بأنه حليف لقريش، ولا يملك أن يقدم الحماية. ثم أرسل الرسول إلى سهيل بن عمرو، ولكن دون جدوى أيضاً. أما المطعم بن عدي، وهو من أعيان مكة، فقد تطوع للاستجابة لطلب النبي ﷺ للحماية. فأمر قومه أن يتأهبوا بكامل سلاحهم، ثم طلب من محمد ﷺ أن يدخل البلدة ويتجه مباشرة إلى الحرم. فصلّى النبي ﷺ ركعتين، ثم انصرف إلى بيته محفوفاً بأبناء عدي المسلحين وهم في حالة يقظة تامة.

When he was a short distance from Makkah, he retired to Hira’ Cave. Whence he despatched a man from Khuza‘ah tribe to Al-Akhnas bin Shuraiq seeking his protection. The latter answered that he was Quraish’s ally and in no position to offer protection. He despatched the messenger to Suhail bin ‘Amr, but to no avail, either. Al-Mut‘im bin ‘Adi, a notable in Makkah, however, volunteered to respond to the Prophet’s appeal for shelter. He asked his people to prepare themselves fully armed and then asked Muhammad (Peace be upon him) to enter into the town and directly into the Holy Sanctuary. The Prophet (Peace be upon him) observed a two-Rak‘a prayer and left for his house guarded by the heavily-armed vigilant ‘Adi’s.

An wallafa cewa daga baya Abu Jahl, abokin gābar Musulunci, ya tambayi Mut‘im ko halayensa na nuna kariya ne ko kuma musulunci, sai ya amsa cewa kariya kawai ce. Abu Jahl ya yi farin ciki, ya kuma ce zai ba Muhammad ﷺ kariya saboda shi.

It has been reported that later Abu Jahl, the archenemy of Islam, asked Mut‘im if his behaviour suggested protection or conversion, the latter replied it was merely protection. Abu Jahl was relieved and said that he would give Muhammad protection for his sake.

Manzon Allah (Tsira da amincin Allah su tabbata a gare shi) bai taɓa mantawa da alherin Mut‘im ba. A ƙarshen yakin Badar, ya bayyana a fili cewa idan Mut‘im yana raye ya nemi a saki fursunonin Quraishawa, ba zai ƙi biyan buƙatarsa ba.

The Messenger of Allâh (Peace be upon him) never forgot Mut‘im’s favour. At the conclusion of the battle of Badr, he declared publicly that if Mut‘im had been still alive and asked for the release of the Quraishite captives, he would not deny him his request.