Imam Abu Ja'far At-Tabari (ra) anasema, "Baada ya miaka mitatu ya Utume wake, Allah (swt) alimwamuru Mtume wake ﷺ atoke nje na kuwafikishia watu Ujumbe hadharani (aingie katika jamii) na kuwaita kwake. Allah (swt) alimwambia,

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,

"Basi tangaza waziwazi yale uliyoamrishwa, na jiepushe na washirikina." (Surat Al-Hijr, aya 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).

Ilikuwa katika kipindi hiki cha Da'wah ambapo Mtume (saw) alishirikiana na jamii. Alibeba Uislamu kwa watu, ili uimarike kwa mamlaka. Alipinga mamlaka ya Quraysh. Alipinga njia potofu waliyokuwa wakiendesha mambo katika jamii yao, yaani mahusiano yaliyopo. Pia alifichua mienendo yao, akikabiliana pamoja na Maswahaba wake (ra) na aina zote za mateso,ususiwa na kashfa kutokana na hilo. Alikataa majaribio yote ya Quraysh na viongozi wao ya kutaka kulegea na kuafikiana katika jambo lolote lile. Alibeba Uislamu kama uongozi pekee kwa Waarabu na kwa binadamu wote.

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.

Kwa hiyo, Da'wah ilichukua njia ya mapambano ya kifikra na kisiasa ili kubadilisha kila kipengele cha mfumo, kuanzisha Dini ya Allah, na kung'oa Kufr kutoka msingi wake na kuiweka Uislamu mahali pake.

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.

Haya yote yamesimuliwa katika vitabu vya Sunnah na Seerah kuhusu kushuka kwa aya za Qur'ani, matukio yaliyozunguka aya hizo, na jinsi Mtume ﷺ alivyozifikisha kwa watu katika kipindi cha mapambano.

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.

Kushughulikia mahusiano katika jamii: Allah (SWT) katika aya mbalimbali za Qur'an alizungumzia mahusiano na desturi mbalimbali katika jamii. Mfano ni pale Qur'an ilipouliza swali: "Na mtoto aliyezikwa akiwa hai, ataulizwa kwa kosa gani aliuawa" (TMQ al-Takweer, aya 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)

Vitabu vya Siira vinasimulia kwamba aya hii ilikuwa na athari kubwa katika jamii nzima, kwani kuwazika binti zao wakiwa hai lilikuwa jambo lililoenea sana wakati ule, ingawa ni desturi ambayo walikuwa wakiona vigumu kuihalalisha. Imesimuliwa kwamba Sumayah (ra), mama wa ‘Ammar (ra), alisilimu baada ya aya hizi kumfanya atafakari matendo yake mabaya mwenyewe, na hivyo akaukubali dini mpya ya 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).

Nabii (ﷺ) pia alishughulikia, kupitia wahyi, namna udanganyifu ulivyofanyika sokoni; viongozi wa Kiquraishi ndio walioongoza mazoea haya hasa wakati mahujaji wasiotarajia walipokuja. Allah (SWT) amesema katika 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,

"Ole wao wanaofanya udanganyifu katika vipimo" (TMQ al-Muttaffifeen, aya ya 1).

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

Ilisimuliwa na at-Tabari akimnukuu Ibn Ishaq kupitia kwa Ibn Humayd kutoka kwa Salamah: "Mtume wa Allah ﷺ alitangaza Ujumbe wake kwa watu waziwazi na kutangaza Uislamu hadharani… hawakujiondoa kwake wala kumkataa kwa namna yoyote, kadiri nilivyosikia (yaani simulizi), mpaka alipozungumzia miungu yao na kuikemea. Alipofanya hivyo walimchukia na kuungana katika uadui wao dhidi yake… Walipinga kuondoka kwake katika njia zao na kuikemea miungu yao… Walimwendea Abu Talib (ami wa Mtume ﷺ aliyekuwa akimlinda mpwa wake dhidi ya Quraysh) na kumwambia, 'Abu Talib, mpwa wako amezitukana miungu yetu, ameikemea dini yetu, amezidharau desturi zetu za jadi, na ametuambia kwamba mababu zetu walikuwa wajinga.'" Kwa mujibu wa simulizi ya Ibn Sa'd: "Hakuna uovu hata mmoja ambao hakuufanya." Kwa hiyo tunaona kwamba Da'wah ya Mtume ﷺ ilikuwa inataka mabadiliko makubwa katika namna walivyokuwa wakiishi maisha yao, na katika jinsi jamii ilivyoshughulika na ibada zake, maadili yake ya kijamii, na desturi zake za kiuchumi. Mfumo wao wote wa maisha na utambulisho wao ulikuwa unashughulikiwa, kwa lengo la kuubadilisha kwa dini mpya na mfumo mpya wa maisha. Kwa hiyo, Mtume ﷺ mwenyewe alikuwa akiyashughulikia mfumo mzima wa maisha ambao Quraysh walikuwa wakiishi nao, na alikuwa akitoa mfumo wa Uislamu kama mbadala, ukiongozwa na Mtume ﷺ mwenyewe.

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.

Mapambano dhidi ya uongozi wa kisiasa Vitendo hivi vya Mtume (saw) kwa kawaida vilimpelekea kupambana na viongozi wa kisiasa wa Quraysh waliokuwa wakisimama kizuizini mbele ya Dini. Mtume (saw) alipoendelea na mapambano haya dhidi yao na kuwafichua kama watu waliosimama kizuizini mbele ya ukweli, mapambano yake yalizidi kuwa mapambano kamili ya kisiasa. Qur'an ilimzungumzia kila mmoja wa watawala wa Quraysh kwa maneno ya wazi, ya moja kwa moja na yasiyo na utata.

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 katika kitabu chake Asbab un Nuzul Qur'an (ukurasa wa 502) anasimulia kuwa Abu Sufyan ibn Harb (kabla ya kusilimu kwake), mmoja wa viongozi wa Quraish (ambaye baadaye alikuwa mwakilishi wa Quraish katika mikataba mingi, ikiwemo ile aliyofanya na Mtume ﷺ), alifanya karamu na sherehe ambamo alichinja kondoo wawili. Yatima mmoja alikuja nyumbani kwake akamwomba chakula. Abu Sufyan ibn Harb alikasirishwa sana na jambo hili hadi akamtukana mtoto huyo na kumpiga kichwani kwa fimbo. Ndipo Allah (SWT) akateremsha kumhusu Surat 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,

"Je, umemwona yule anayekanusha dini? Huyo ndiye anayemsukuma yatima. Wala hahimizi kumlisha masikini. Basi ole wao wanaoswali. Ambao wanachelewesha swala zao. Ambao wanafanya matendo mema ili tu waonekane. Na wanazuia msaada mdogo."

“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) amesimulia kwamba “Mtume (ﷺ) alitoka kwenda al-Batha, akapanda juu ya milima na kupiga kelele ‘Ee Sabaha’, basi watu wa Kiquraish wakakusanyika karibu naye. Akasema (ﷺ), ‘Je, mnaona kwamba nikiwaambia adui atawashambulia asubuhi au jioni, mtaniamini?’ Wakajibu, ‘Ndiyo’. Akasema, ‘Basi mimi ni mwonyaji wa wazi kwenu wa adhabu kali’. Abu Lahab akasema, ‘Je, ni kwa jambo hili ndiyo mmetukusanya? Tabban laka (Uangamie)’. Kisha Allah (swt) akateremsha,

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,

"Na auke nguvu za Abu Lahab! Naam, na auke! Mali yake haitamfaa. Atachomwa katika Moto wenye miali ya kuwaka. Na mkewe pia, anayebeba kuni. Shingoni mwake kuna kamba iliyosokotwa ya nyuzi za mtende." (TMQ al-Lahab, aya 1-5) (Bukhari Juzuu 6 Na. 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.)

Matokeo ya moja kwa moja ya mapambano haya yalikuwa mateso dhidi ya Masahaba (ra). Sumayya, kama ilivyoelezwa hapo awali, aliteswa na kuuawa miongoni mwa Masahaba (ra) wengine, lakini Mtume ﷺ hakukata tamaa, akaendelea kubeba Da'awah na kupambana na mamlaka ya Kiquraishi kwa kuwapinga. Hili ni dalili nyingine ya wajibu wa upande huu, yaani mapambano ya kisiasa.

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.

Pia imesimuliwa kwamba Hamza (ra) alipoukubali Uislamu, alimwendea Abu Jahl na kumwonya asimtukane mpwa wake, yaani Mtume (saw), na kwamba yeye ni miongoni mwa wafuasi wa dini yake. Mtume (saw) alilizungumzia jambo hili alipotaja katika Hadithi maarufu iliyopokewa na Abu Dawud: "Bwana wa mashahidi ni Hamza, na mtu yeyote anayesimama mbele ya mtawala dhalimu na kumwamuru (kwa wema, yaani utekelezaji wa dini) na kumkataza (dhidi ya uovu usio wa dini), kisha akauawa na yeye." (Imethibitishwa na Ibn Hajr al-Hathami katika Majmoo’ al-Zaaid.)

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.)

Hivyo basi, Mtume ﷺ anawaeleza Waislamu wanaofariki katika mapambano dhidi ya watawala dhalimu, pamoja na Masahaba (ra) waliouawa na madhalimu kwa sababu ya Da'awah yao, kuwa si mashahidi tu, bali ni mabwana wa mashahidi. Hili pia linatoa mwanga juu ya mambo mawili: kwamba hali ya mapambano dhidi ya watawala inapaswa kuwa ya ujasiri, ya uwazi na yenye nguvu, na kubaki katika haki; na kwamba Waislamu wanapaswa kuwa tayari kufa kwa ajili ya hili, yaani kwamba ni jambo la wajib katika Da'awah kurejesha mfumo wa maisha wa Kiislamu.

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.

Kulikuwa na majaribio mengi yaliyofanywa na Quraysh kupitia Abu Talib, ami yake Mtume (ﷺ), ya kutaka maridhiano na maelewano na watawala wa Quraysh, lakini Mtume (ﷺ) aliyakataa yote, akisema kwamba yuko tayari kufa akiwa amebeba Da'awah yake. Walimpa ufalme, fedha, wanawake na sehemu ya utawala. Walisema kwamba wangemshauri Mtume (ﷺ) katika mambo yote, lakini yeye (ﷺ) alikuwa wazi katika jibu lake: "...kwa Allah, kama wangeweka jua mkononi mwangu wa kulia na mwezi mkononi mwangu wa kushoto, kwa sharti kwamba niachane na jambo hili, nisingeliacha hadi Allah alifanye kuwa kubwa au mimi nife humo" (Imam al-Tabari katika Tareekh yake Juz. 6 fungu la 1179). Katika tukio jingine alijibu kwa maono ya kisiasa chini ya uongozi wake, ingawa alijua kwamba wangekataa. Imam Abu Ja'far at-Tabari anasimulia: (Abu Talib alimwambia Mtume (ﷺ)) "Mpwa wangu, hawa ni Mashaykh na watu wa heshima wa kabila lako. Wamedai haki dhidi yako kwamba uache kuyatukana miungu yao, nao wataondoka wakuache kwa mungu wako." "Ami," alisema (ﷺ), "je, sitawaita kwenye jambo lililo bora kuliko miungu yao?" "Unawaitia nini?" aliuliza. Mtume (ﷺ) akajibu, "Ninawaita wao kutamka neno ambalo kwalo Waarabu watawanyenyekea, nao watatawala juu ya wasio Waarabu." Abu Jahl miongoni mwa waliokusanyika akasema, "Ni nini hicho, kwa baba yako? Tutakupa mara kumi zaidi ya hilo!" Akasema (ﷺ), "Mseme: La ilaha illa Allah." Wakaogopa wakasema, "Omba chochote kingine isipokuwa hili." (Tareekh al-Tabari Juz. 6 fungu la 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.)