Imam Abu Ja'far At-Tabari (ra) menyatakan, "Selepas tiga tahun kenabiannya, Allah (SWT) memerintahkan Rasul-Nya ﷺ untuk keluar dan menyampaikan Risalah kepada orang ramai secara terbuka (memasuki masyarakat) serta menyeru mereka kepadanya. Allah (SWT) berfirman kepadanya,

Imam Abu Ja’far At-Tabari (ra) states, “After three years of his Prophethood Allah (swt) commanded His Messenger (saw) to go out and proclaim the Message to the people publicly (enter the society) and summon them to it. Allah (swt) said to him,

"Maka sampaikanlah apa yang diperintahkan kepadamu dan berpalinglah dari orang-orang musyrik" (TMQ al-Hijr, ayat 94) (at-Tareekh at-Tabari Vol. 6 Par 1170).

“So proclaim what you have been commanded and tun away from the Polytheists”(TMQ al-Hijr, verse 94) (at-Tareekh at-Tabari Vol. 6 Par 1170).

Pada fasa Dakwah inilah Nabi (saw) berinteraksi dengan masyarakat. Baginda ﷺ menyampaikan Islam kepada manusia, dengan tujuan agar Islam dapat ditegakkan sebagai kuasa pemerintahan. Baginda ﷺ mencabar kewibawaan kaum Quraisy. Baginda ﷺ mencabar cara mereka yang rosak dalam menguruskan urusan masyarakat mereka, iaitu hubungan-hubungan sedia ada. Baginda ﷺ juga mendedahkan amalan-amalan mereka, dan akibatnya Baginda ﷺ bersama para Sahabah (ra) menghadapi segala bentuk penganiayaan, boikot dan fitnah. Baginda ﷺ menolak segala usaha kaum Quraisy dan pemimpin-pemimpin mereka yang ingin baginda berlembut dan berkompromi dalam apa jua aspek sekalipun. Baginda ﷺ membawa Islam sebagai satu-satunya kepimpinan bagi bangsa Arab dan seluruh umat manusia.

It was in this phase of the Da’awah that the Prophet (saw) interacted with the society. He (saw) carried Islam to the people, in order to be established in authority. He (saw) challenged the authority of the Quraysh. He(saw) challenged the corrupt way they were running the affairs in their society i.e. the existing relationships. He (saw) also exposed their practices, facing with his Sahabah (ra) all types of persecution, boycotts and slander as a result. He (saw) rejected all attempts of the Quraysh and their leaders to be pliant and compromise on any aspect whatsoever. He carried Islam as the only leadership for the Arabs and the whole of humanity.

Oleh itu, Da'wah mengambil jalan perjuangan intelektual dan politik demi mengubah setiap aspek sistem untuk menegakkan Deen Allah, serta mencabut Kufur dari asasnya dan menggantikannya dengan Islam.

Hence the Da’awah took the way of an intellectual and political struggle in order to change every aspect of the system to establish the Deen of Allah, to uproot Kufr from its very basis and replace it with Islam.

Semua ini telah diriwayatkan dalam kitab-kitab Sunnah dan Sirah mengenai turunnya ayat-ayat Al-Qur'an, peristiwa-peristiwa yang berkaitan dengannya, dan cara Nabi ﷺ menyampaikannya kepada manusia dalam perjuangan dakwah.

This has all been narrated in the books of Sunnah and Seerah regarding the revelation of the verses of the Qur’an, the incidents surrounding them and the way in which the Prophet (saw) carried them to the people through the struggle.

Penanganan terhadap hubungan-hubungan dalam masyarakat Allah (SWT) dalam pelbagai ayat al-Quran menangani pelbagai hubungan dan amalan dalam masyarakat. Sebagai contoh, apabila al-Quran mengemukakan soalan "Dan apabila bayi perempuan yang dikuburkan hidup-hidup ditanya, kerana dosa apakah dia dibunuh" (TMQ al-Takweer, ayat 8-9)

The addressing of the relationships in the society Allah (swt) in the various ayaat of the Qur’an addressed the various relationships and practices in the society. An example is when the Qur’an posed the question “When the infant child asks, for what crime was she killed” (TMQ al-Takweer, verse 8-9)

Kitab-kitab Sirah meriwayatkan bahawa ayat ini memberi kesan yang mendalam ke atas masyarakat, kerana menanam anak perempuan hidup-hidup merupakan amalan yang meluas pada zaman itu, walaupun ia adalah tradisi yang mereka sukar untuk pertahankan. Telah diriwayatkan bahawa Sumayyah (ra), ibu ‘Ammar (ra), memeluk Islam selepas ayat-ayat ini membuatkannya berfikir tentang amalan-amalan rosaknya sendiri, lalu agama baharu Muhammad ﷺ.

The books of Seerah narrate that this Ayah had a profound effect across the society as burying the daughters was a widespread phenomena at that time, albeit a tradition that they were finding difficult to justify. It has been narrated that Sumayah (ra), the mother of ‘Ammar (ra) embraced Islam after these ayaat made her think of her own corrupt practices and therefore the new Deen of Muhammad (saw).

Nabi (ﷺ) juga menangani, melalui wahyu, cara penipuan yang berlaku di pasar, dengan pemimpin-pemimpin Quraisy berada di barisan hadapan amalan ini, terutamanya ketika jemaah haji yang tidak curiga datang. Allah (SWT) berfirman dalam al-Qur'an,

The Prophet (saw) also addressed, via the revelation, the way that cheating took place in the market place, the Qurayshi leaders were at the head of this particular practice and specifically when the unsuspecting pilgrims came. Allah (swt) stated in the Qur’an,

"Celakalah bagi orang-orang yang curang dalam timbangan" (TMQ al-Muttaffifeen, ayat 1).

“Woe to those who deal in fraud” (TMQ al-Muttaffifeen, verse 1).

Ini diriwayatkan oleh at-Tabari daripada Ibnu Ishaq melalui Ibnu Humayd, daripada Salamah: "Rasulullah ﷺ mengumumkan risalahnya kepada manusia secara terbuka dan mengisytiharkan Islam secara terang-terangan … mereka tidak menjauhi beliau atau menolaknya dengan apa cara sekalipun setakat yang saya dengar (iaitu riwayat) sehinggalah beliau bercakap tentang tuhan-tuhan mereka dan mencelanya. Apabila beliau berbuat demikian, mereka berasa tersinggung dengannya dan bersatu dalam permusuhan terhadapnya … Mereka membantah pemisahan beliau daripada cara hidup mereka dan celaan beliau terhadap tuhan-tuhan mereka … Lalu mereka pergi menemui Abu Talib (bapa saudara Nabi ﷺ yang melindungi anak saudaranya daripada kaum Quraisy) dan berkata, 'Abu Talib, anak saudaramu telah menghina tuhan-tuhan kami, mencela agama kami, mencemuh nilai-nilai tradisi kami dan memberitahu kami bahawa nenek moyang kami adalah jahil.' Menurut riwayat Ibnu Sa'd: 'Tiada satu pun kejahatan yang tidak dilakukannya.' Oleh itu, dapat kita lihat bahawa dakwah Nabi ﷺ menyeru kepada perubahan radikal dalam cara mereka menjalani kehidupan, dan cara masyarakat mengamalkan ibadat, nilai sosial dan amalan ekonomi mereka. Keseluruhan cara hidup dan identiti mereka sedang dicabar, dengan tujuan untuk menggantikannya dengan agama baharu dan cara hidup yang baharu. Maka, beliau ﷺ biasa menyentuh keseluruhan sistem kehidupan yang dijalani kaum Quraisy, dan menawarkan sistem Islam sebagai alternatif yang dipimpin oleh Nabi ﷺ sendiri."

This was described by at-Tabari quoting Ibn Ishaq through Ibn Humayd from Salamah, “The Messenger of Allah (saw) proclaimed his Message to the people openly and declared Islam publicly …they did not withdraw from him or reject him in any way as far as I have heard (i.e. narration) until he spoke of their gods and denounced them. When he did this they took exception to him and united in their hostility to him…They objected to his departure from their ways and denouncing their gods…they approached Abu Talib (The uncle of the Prophet [saw] who was protecting his nephew from the Quraysh) and said, “Abu Talib your nephew has reviled our gods, denounced our Deen, derided our traditional values and told us our forefathers were ignorant.” According to the narration of Ibn Sad: “There isn’t a single evil that he hasn’t done.” Hence we can see that the Da’awah of the Prophet (saw) was calling for a radical change in the way they were living their lives, and the manner in which the society was dealing in its worships, social values, economic practices. Their whole way of life and identity was being addressed, with a view to replacing them with a new Deen and a new way of life. Hence, he(saw) used to address the whole system of life by which the Quraysh lived their lives and was offering the system of Islam as an alternative led by the Prophet (saw) himself.

Perjuangan menentang kepimpinan politik Tindakan Nabi (saw) ini secara semula jadi membawa baginda kepada perjuangan menentang para pemimpin politik Quraisy yang menghalang Deen. Apabila Nabi ﷺ terus bertahan dalam perjuangan ini terhadap mereka dan mendedahkan mereka sebagai kaum yang menghalang kebenaran, perjuangan baginda meningkat menjadi perjuangan politik yang menyeluruh. Al-Qur'an menujukan kepada setiap penguasa Quraisy dengan terang, jelas dan tanpa kekaburan.

Struggle against the political leadership These actions of the Prophet (saw) naturally brought him into struggle against the political leaders of the Quraysh who stood in the way of the Deen. As the Prophet (saw) persisted in this struggle against them and exposed them as a people standing in the way of the truth his struggle intensified into a full blown political struggle. The Qur’an addressed each of the rulers of the Quraysh in frank clear and un-ambiguous terms.

Al-Wahidi dalam Asbab un Nuzul Qur'an (halaman 502) meriwayatkan bahawa Abu Sufyan ibn Harb (sebelum beliau memeluk Islam), salah seorang pemimpin Quraisy (yang menjadi wakil kaum Quraisy dalam banyak perjanjian, termasuk dengan Rasulullah ﷺ kemudian), pernah mengadakan jamuan dan menghidangkan makanan besar, di mana beliau menyembelih dua ekor kambing. Seorang anak yatim datang ke rumahnya dan meminta sedikit makanan daripadanya. Abu Sufyan ibn Harb begitu marah dengan perkara itu sehingga beliau memaki anak tersebut dan memukul kepalanya dengan sebatang kayu. Kemudian Allah (SWT) menurunkan berkenaan dengannya Surah al-Ma'un.

Al Wahidi in his Asbab un Nuzul Qur’an (page 502) relates that Abu Sufyan ibn Harb (before his embracement of Islam) one of the Quraishi leaders (who was the representative of the Quraish in many treaties including with the Messenger of Allah later (saw)) held a banquet and had a feast wheren he slaughtered two sheep. An orphan came to the house and asked him for some food, Abu Sufyan ibn Harb was so vexed at this that he swore at the child and beat him over the head with a stick. Then Allah (swt) revealed concerning him Surah al-Ma’un,

"Tahukah engkau orang yang mendustakan agama? Itulah orang yang menghardik anak yatim. Dan tidak menganjurkan memberi makan orang miskin. Maka celakalah orang-orang yang solat, (iaitu) mereka yang lalai daripada solat mereka. Mereka yang berbuat riak. Dan enggan memberikan pertolongan kecil."

“Have you seen the one who belies the Deen? That is he who repels the orphan. And urges not on the feeding of the poor. So woe unto those performers of Salah (hypocrites). Those who delay their Salah. Those who do good deeds only to be seen. And withold small kindness.” (TMQ al-Ma’un, verses 1-7)

Ibn ‘Abbas (ra) meriwayatkan bahawa “Nabi ﷺ keluar menuju ke al-Batha, lalu naik ke atas bukit dan menjerit ‘Wahai Sabaha!’ maka kaum Quraisy berkumpul di sekelilingnya. Baginda ﷺ bersabda, ‘Bagaimana pendapat kamu jika aku memberitahu kamu bahawa ada musuh akan menyerang kamu pada waktu pagi atau waktu petang, adakah kamu akan mempercayai aku?’ Mereka menjawab, ‘Ya’. Baginda bersabda, ‘Maka sesungguhnya aku adalah pemberi amaran yang jelas kepada kamu tentang azab yang dahsyat’. Abu Lahab berkata, ‘Adakah kerana ini kamu mengumpulkan kami? Taballak (binasalah engkau)!’ Kemudian Allah (swt) menurunkan,

Ibn ‘Abbas (ra) narrated that “The Prophet (saw) went out towards al-Batha and ascended the mountains and shouted out ‘O Sabaha’ so the Qurayshi people gathered around him. He (saw) said, ‘Do you see if I tell an enemy is going to attack you in the morning or in the evening, will you believe me?’ They replied, ‘Yes’. He said, ‘Then I am a plain warner unto you of a severe punishment’. Abu Lahab said, ‘is it for this that you have gathered us? Taballak (May you perish)’. Then Allah (swt) revealed,

"Binasak kekuatan Abu Lahab! Dan binasalah dia! Hartanya tidak akan memberinya manfaat. Dia akan dibakar dalam Api yang bernyala-nyala. Dan begitu juga isterinya, pembawa kayu api. Di lehernya ada tali yang dipintal daripada sabut." (TMQ al-Lahab, ayat 1-5) (Bukhari Jilid 6 No 496.)

“Perish be the power of Abu Lahab! And perish again! His wealth will not enrich him. He will be burnt in a Fire of blazing flames. And his wife, too, who carries wood. In her neck is a twisted rope of palm fibre”. (TMQ al-Lahab, verses 1-5) (Bukhari Vol. 6 No 496.)

Akibat langsung daripada perjuangan ini ialah penganiayaan terhadap para Sahabah (ra). Sumayyah, seperti yang telah dinyatakan sebelum ini, disiksa dan dibunuh antara Sahabah (ra) yang lain, tetapi Nabi ﷺ tidak berputus asa dan terus menyampaikan Da'wah serta berjuang menentang pihak berkuasa Quraisy sebagai tanda pembangkangan terhadap mereka. Ini merupakan satu lagi petunjuk tentang sifat wajib aspek ini, iaitu perjuangan politik.

The direct result of this struggle was the persecution of the Sahabah (ra). Sumayah, as stated earlier, was tortured and killed amongst other Sahabah (ra) but the Prophet (saw) did not give up and continued carrying the Da’awah and struggling against the Qurayshi authorities in defiance to them. This is another indication of the obligatory nature of this aspect i.e. the political struggle.

Diriwayatkan juga bahawa apabila Hamzah (ra) memeluk Islam, beliau pergi berjumpa Abu Jahl dan memberi amaran kepadanya supaya tidak mencela anak saudaranya, iaitu Nabi ﷺ, dan bahawa beliau adalah antara pengikut agamanya. Nabi ﷺ menyebut perkara ini dalam sabdanya yang masyhur yang diriwayatkan oleh Abu Dawud: "Penghulu para syuhada ialah Hamzah, dan mana-mana lelaki yang berdiri di hadapan penguasa zalim, lalu memerintahkannya (dengan kebaikan, iaitu melaksanakan agama) dan melarangnya (daripada kejahatan selain agama), kemudian dibunuh olehnya." (Disahihkan oleh Ibn Hajr al-Haithami dalam Majmu' al-Zawaid.)

It was also narrated that when Hamza (ra) embraced Islam he went to Abu Jahl and warned him from reviling his nephew i.e. the Prophet (saw) and that he was one of the followers of his Deen. The Prophet (saw) addressed this when he stated in a well known Hadith narrated by Abu Dawud, “The master of martyrs is Hamza and any man who stands in front of a tyrant ruler and orders him (with good i.e. the implementation of the Deen) and prohibits him (from the evil of other than the Deen) and is slain by him”. (Authenticated by Ibn Hajr al-Hathami in Majmoo’ al-Zaaid.)

Oleh itu, Nabi ﷺ menggambarkan orang-orang Islam yang gugur dalam perjuangan menentang pemerintah zalim, dan para Sahabat (ra) yang dibunuh oleh kaum zalim kerana dakwah mereka, bukan sahaja sebagai syuhada, malah sebagai penghulu segala syuhada. Ini juga memberi gambaran tentang dua perkara: bahawa sifat perjuangan menentang pemerintah hendaklah berani, terus terang dengan penuh kekuatan, dan tetap berpegang kepada kebenaran; dan bahawa orang-orang Islam hendaklah bersedia untuk mati demi perkara ini, iaitu bahawa mengembalikan cara hidup Islam merupakan satu unsur wajib dalam dakwah.

Hence, the Prophet (saw) describes those Muslims who die in the struggle against tyrant rulers and the Sahabah (ra), who were killed by tyrants due to their Da’awah, not only as martyrs but as the masters of martyrs. This also gives an insight into two things, that the nature of the struggle against the rulers should be brave, frank with strength and remaining upon the truth and also that the Muslims should be prepared to die for this i.e. that it is a wajib element of the Da’awah to resume the Islamic way of life.

Terdapat banyak percubaan yang dilakukan oleh kaum Quraisy melalui Abu Talib, bapa saudara Nabi ﷺ, untuk berkompromi dan berdamai dengan para pemerintah Quraisy, namun Nabi ﷺ menolak semuanya, dengan menyatakan bahawa baginda bersedia untuk mati dalam mempertahankan dakwahnya. Mereka menawarkan kepada baginda kerajaan, wang, wanita dan bahagian dalam pemerintahan. Mereka menyatakan bahawa mereka akan berunding dengan Nabi ﷺ dalam setiap perkara, tetapi baginda ﷺ sangat jelas dalam jawapannya: “...demi Allah, sekiranya mereka meletakkan matahari di tangan kanan aku dan bulan di tangan kiri aku, dengan syarat aku melepaskan urusan ini, aku tidak akan melepaskannya sehingga Allah memenangkannya atau aku binasa kerananya” (Imam al-Tabari dalam Tareekh beliau, Jilid 6, perenggan 1179). Dalam kejadian lain, baginda ﷺ menjawab mereka dengan satu visi politik di bawah kepimpinannya, walaupun baginda tahu mereka akan menolaknya. Imam Abu Ja'far at-Tabari meriwayatkan, (Abu Talib berkata kepada Nabi ﷺ) “Anak saudara, inilah para syeikh dan pembesar kaummu. Mereka meminta keadilan daripadamu, iaitu agar engkau berhenti mencela tuhan-tuhan mereka, dan mereka akan membiarkanmu dengan tuhanmu.” “Pak cik,” sabda baginda ﷺ, “tidakkah aku boleh menyeru mereka kepada sesuatu yang lebih baik daripada tuhan-tuhan mereka?” “Kepada apakah engkau menyeru mereka?” tanyanya. Nabi ﷺ menjawab, “Aku menyeru mereka untuk mengucapkan satu kalimah, yang dengannya orang Arab akan tunduk kepada mereka dan mereka akan memerintah bangsa bukan Arab.” Abu Jahl dari kalangan yang hadir ketika itu berkata, “Demi bapamu, apakah itu? Kami akan memberimu sepuluh kali ganda daripadanya!” Baginda ﷺ bersabda, “Hendaklah kamu mengucapkan La ilaha illallah.” Mereka pun ketakutan dan berkata, “Mintalah apa sahaja selain daripada ini.” (Tareekh al-Tabari, Jilid 6, perenggan 1177.)

There were many attempts that were made by the Quraysh through Abu Talib the uncle of the Prophet (saw) at pliancy and compromise with the Qurayshi rulers but the Prophet (saw) rejected them all, stating that he was prepared to die carrying his Da’awah. They offered him kingship, money, women and a share in the rule. They stated that they would consult the Prophet (saw) in all matters but the he(saw) was clear in his response, “...by Allah, if they were to put the sun in my right hand and the moon in my left, on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein” (Imam al-Tabari in his Tareekh Vol. 6 par. 1179). In another instance he responded to them with a political vision under his leadership although he knew they would refuse. Imam Abu Ja’far at-Tabari narrates, (Abu Talib said to the Prophet (saw)) “Nephew here are the Shaykhs and the nobles of your tribe. They have asked for justice against you that you desist in reviling their gods and they will leave you to your god’. ‘Uncle’ he (saw) said, ‘Shall I not summon them to something, which is better than their gods?’ ‘What do you summon them to?’ he asked. The Prophet (saw) replied, ‘I summon them to utter a saying through which the Arabs will submit to them and they will rule over the non-Arabs.” Abu Jahl from among the gathering then said, ‘What is it by your father? We will give you ten the like of it!’ He (saw) said ‘That you should say, la ilaha ill Allah”. They took fright and said ‘Ask for anything other than this”. (Tareekh al-Tabari Vol. 6 Par 1177.)