Ni jambo la kawaida kwa watu wenye akili timamu na wenye moyo mpole kutafakari kwa kina sababu zilizowatia moyo Waislamu wa mwanzo huo uthabiti na subira wa ajabu. Ni kawaida kujiuliza jinsi watu hao walivyovumilia mateso yasiyoelezeka, na kusimama imara mbele ya mateso ya kidhalimu. Kuhusiana na maswali haya, tunaona ni busara kugusia tu sababu hizo za msingi: 1. Imani Isiyotikisika kwa Allah. Sababu ya kwanza na ya msingi kabisa bila shaka ni imani isiyotikisika kwa Allah Peke Yake, pamoja na ufahamu wa ajabu wa Sifa Zake. Mtu mwenye imani hii iliyothibitishwa kwa kina moyoni mwake ataona matatizo yaliyotarajiwa kuwa ni mambo madogo, na hawezi kwa namna yoyote ile kuyalinganisha na utamu wa imani:

It is natural for sensible and mild-tempered people to meditate deeply on the factors that inspired those early Muslims that miraculous constancy and perseverance. It is normal to wonder how those people managed to tolerate unspeakable persecutions, and stand fast in the face of tyrannical tortures. With respect to these questions, we deem it wise just to touch on those underlying reasons: 1. Unshakable Belief in Allâh. The first and foremost factor is no doubt, unshakable Belief in Allâh Alone coupled with a wonderful degree of perception of His Attributes. A man with this Belief deeply averred in his heart will look at those foreseen difficulties as triflings and can under no circumstance compare with the sweetness of Belief:

“Basi povu, linapotea kama takataka juu ya kingo, lakini kilicho chenye manufaa kwa watu kinabaki katika ardhi.” [13:17].

• “Then, as for the foam, it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth.” [13:17].

Mambo mengine madogo yanayotokana na Imani hiyo na kusaidia kuiimarisha na kukuza urafiki wa kudumu ni:

Other sub-factors that branch out from that Belief and assist in strengthening it and promoting long amity are:

2. Uongozi unaopendwa kwa moyo wote. Muhammad ﷺ, kiongozi mkuu wa jamii ya Waislamu na wa wanadamu wote kwa ujumla, alikuwa mfano bora katika tabia zake kamilifu na sifa zake tukufu; hakuna aliyeweza kulinganishwa naye katika neema zake za utukufu, uaminifu, kuaminika na kujiepusha; jambo hili lilikubaliwa kwa kauli moja na bila ubishi hata na maadui zake. Abu Jahl mwenyewe, adui mkubwa wa Uislamu, alikuwa akisema mara kwa mara: “Ee Muhammad ﷺ, sisi hatuko katika nafasi ya kukukadharisha, bali tunakataa tu yale uliyotuletea (Uislamu).” Imesimuliwa kwamba watu watatu wa Quraish walisikiliza kila mmoja peke yake na kwa siri baadhi ya aya za Qur'ani Tukufu. Baadaye siri hii ilifichuka, na mmoja wao alimuuliza Abu Jahl (mmoja wa wale watatu) alichofikiria kuhusu alichosikia kutoka kwa Muhammad ﷺ. Akajibu: Sisi tulishindania heshima ya uongozi na ukarimu pamoja na Banu ‘Abd Munaf, nasi tulishiriki haki sawa kwa ushindani. Kisha wakaanza kujisifu wakisema kwamba Nabii amejitokeza miongoni mwao, ambaye Wahyi uliteremshwa kwake kutoka mbinguni. Naapa kwamba hatutamwamini kamwe.

2. Wholeheartedly-loved leadership. Muhammad (Peace be upon him) the great leader of the Muslim community, and mankind at large, was an exemplary man in his perfect manners and noble attributes; no one could measure up to his endowments of nobility, honesty, trustworthiness and abstinence; unanimously and uncontestedly acknowledged even by his enemies. Abu Jahl himself, the great enemy of Islam, used repeatedly to say: “O Muhammad (Peace be upon him), we are in no position to belie you, we rather disbelieve what you have brought us (Islam).” It is narrated that three people of Quraish each separately and secretly listened to some verses of the Noble Qur’ân. Later, this secret was uncovered and one of them asked Abu Jahl (one of the three) what he thought of what he heard from Muhammad (Peace be upon him). He answered: We contested the honour of leadership and generosity with Banu ‘Abd Munaf and shared equal privileges competitively. They then began to boast saying that a Prophet rose among them whom Revelation came down upon from heavens. I swear we will never believe in him.

Kwa hiyo Allah alisema: "… Si wewe ndio wanaokukanusha, bali ni Aya za Allah (Qur'ani) ndizo wanazozikanusha Al-Dhalimun (washirikina na wakosaji)." [6:33].

• So Allâh said: “… It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Zâlimûn (polytheists and wrong-doers) deny.” [6:33].

Siku moja, makafiri wa Quraishi walimtupia maneno ya dhihaka mara tatu. Yeye alinyamaza, lakini kwa mara ya tatu alisema, “Enyi Quraishi! Mauaji yanawangojea.” Walishtuka, na hofu iliyofichika ikajaa mioyoni mwao kiasi kwamba yule aliyekuwa adui mkubwa zaidi miongoni mwao alianza kujaribu kufidia tusi lao kwa maneno mema ya urafiki kadiri alivyoweza. Walipomtupia matumbo ya ngamia mgongoni alipokuwa anasujudu katika sala, aliomba ghadhabu ya Allah iwashukie, nao mara moja wakajikuta katika hali isiyoelezeka ya wasiwasi, karibu wakiamini kwamba wataangamizwa. Ubai bin Khalaf alikuwa daima akitishia kwamba atamuua Muhammad ﷺ. Siku moja Mtume ﷺ alimjibu kwamba yeye ndiye atakayemuua kwa Mapenzi ya Allah. Ubai alipopata mkwaruzo shingoni siku ya Uhud, kwa hofu kubwa alikumbuka maneno ya Mtume ﷺ, akasema, “Nina hakika kwamba angeweza kuniua hata akinitemea mate.” Sa‘d bin Mu‘adh alimwambia Omaiyah bin Khalaf huko Makka, “Siku moja nilimsikia Mjumbe wa Allah ﷺ akisema kwamba Waislamu hakika watakuua.” Omaiyah aliogopa sana, akaapa kwamba hatatoka nje ya Makka kamwe. Hata Abu Jahl alipomlazimisha kwenda nao kupigana na Mtume ﷺ siku ya Badr, alinunua ngamia bora na wepesi zaidi huko Makka ili wamwezeshe kukimbia haraka. Hata mkewe alimwonya asitoke, akimkumbusha maneno ya Sa‘d, lakini jibu lake lilikuwa, “Kwa Allah, sina nia ya kutoka pamoja na Quraishi; nitajitenga nao baada ya umbali mfupi.”

One day, the disbelievers of Quraish leveled to him a cynical remark three times. He remained silent but for the third one he remarked, “O Quraish! Slaughter is in store for you.” They were taken aback and ulterior fear filled their hearts to such an extent that the most hostile among them began to make up for their insult by the best friendly terms they could afford. When they slung the entrails of a camel on him while prostrating himself in prayer, he invoked Allâh’s wrath on them, and they immediately were caught in an inexpressible state of worry and were almost convinced that they would be destroyed. Ubai bin Khalaf used always to threaten he would kill Muhammad (Peace be upon him). One day the Prophet (Peace be upon him) retorted that he would kill him by Allâh’s Will. When Ubai received a scratch in his neck, on the day of Uhud, he, under the sense of horror, remembered the Prophet’s words and remarked, “I am convinced he would be able to kill me even if he spat on me. ” Sa‘d bin Mu‘adh said to Omaiyah bin Khalaf in Makkah, “I heard the Messenger of Allâh (Peace be upon him) one day say that the Muslims would surely kill you.” Omaiyah was extremely panicked and swore he would never step out of Makkah. Even when Abu Jahl obliged him to march with them to fight the Prophet (Peace be upon him) on the day of Badr, he bought the best and swift camels in Makkah in order that they hasten his escape. Even his wife warned him against going out reminding him of Sa‘d’s words, his reply was “By Allâh, I have no intention of going out with Quraish, I will disengage from them after a short distance.".

Hiyo ndiyo ilikuwa hofu na woga mkubwa uliowatawala maadui zake popote walipokuwa. Marafiki zake na masahaba wake, kwa upande mwingine, walimpenda sana, naye alikaa katika vilindi vya ndani kabisa vya mioyo yao. Walikuwa daima tayari kumtetea na kuhakikisha usalama wake hata kwa hatari ya maisha yao. Siku moja, Abu Bakr bin Abi Quhafa alipigwa vibaya sana na ‘Utbah bin Rabi‘a, mshirikina mkali. Mwili wake wote karibu ulikuwa unatoka damu, na alikuwa karibu kufa. Hata hivyo, watu wake walipomrudisha nyumbani wakiwa na hasira kubwa kwa msiba wake, aliapa kwamba hatakula wala kunywa chochote hadi wamwambie habari za hali njema ya Muhammad ﷺ, sahaba wake mtukufu. Huo ndio ulikuwa moyo wa kujitolea na kujitoa mhanga uliodhihirika katika mwenendo wa masahaba hao wa mwanzo.

That was the clear sense of horror and terror haunting his enemies wherever they were. His friends and companions, on the other hand, held him dearest to them, and he occupied the innermost cells of their hearts. They were always ready to defend him and secure his well-being even at the risk of their lives. One day, Abu Bakr bin Abi Quhafa was severely beaten by ‘Utbah bin Rabi‘a, a terrible polytheist. His whole body was almost bleeding and he was on the verge of death, yet when his people took him back home extremely indignant at his misfortune, he swore he would never eat or drink anything until they had told him about the well-being of his noble Companion, Muhammad (Peace be upon him). That was the spirit of selflessness and sacrifice that characterized the behaviour of those early Companions.

3. Hisia ya uwajibikaji. Maswahaba wa mwanzo walikuwa wakijua kikamilifu jukumu zito walilotarajiwa kulibeba. Pia waliamini kwamba majukumu hayo hayawezi kukwepwa, ingawa walikuwa wakiteswa, kwa kuhofia madhara makubwa yatakayofuata na athari mbaya ambayo wanadamu wangeipata iwapo wangekwepa wajibu wao.

3. The sense of responsibility. The early Companions were fully aware of the daunting responsibility they were expected to shoulder. They were also convinced that those charges were inescapable even though they were being persecuted for fear of the far-reaching ramifications, and the horrible impact that humanity would suffer in case they shirked their obligations.

4. Imani isiyoyumba juu ya ukweli wa Akhera. Hili ndilo jiwe la msingi lililoimarisha hisia zao za uwajibikaji. Kulikuwa na yakini thabiti iliyothibitishwa kupitia nuru ya dini yao kwamba siku moja watalazimika kufufuliwa Siku ya Kiyama na kuhesabiwa kwa matendo yote ya dunia, madogo na makubwa. Walikuwa na hakika kwamba hatima yao katika ulimwengu wa pili itategemea kabisa matendo yao katika maisha yao ya muda duniani, ama kuingia Bustani ya milele (Peponi) au adhabu ya kudumu Motoni. Maisha yao yote yaligawanyika kati ya matumaini ya rehema ya Allah na hofu ya adhabu Yake.

4. Unwavering Belief in the truth of the Hereafter. This was the corner-stone that strengthened their sense of responsibility. There was a deep certainty established through the light of their religion that one day they would have to rise on the Day of Resurrection and account for all worldly deeds, small or big. They were sure that their future in the other world would depend wholly on their acts in their provisional life on earth, either to everlasting Garden (Paradise) or perpetual chastisement in Hell. Their whole life was divided between hope for Allâh’s mercy and fear of His punishment.

• “… Ambao hutoa kile (sadaka yao) wanachotoa (na pia hufanya mema mengine) huku nyoyo zao zikijaa khofu (kwamba je, sadaka zao na mema yao yamekubaliwa au hayakukubaliwa), kwa sababu wana hakika ya kwamba watarejea kwa Mola wao.” [23:60].

• “… Who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord.” [23:60].

Tayari walikuwa wameshajua kwamba maisha, pamoja na starehe zake zote na maumivu yake, hayana thamani yoyote ukilinganisha na Akhera. Imani hizo za kina ziliwafanya wawe wasiojali taabu zote na magumu yaliyoambatana na maisha yao.

They had already known that life with all its amenities and pains was worthless when compared with the Hereafter. Such deep convictions brought about in them a sense of indifference to all troubles and hardships that attended their life.

5. Qur'ani. Aya na sura za Qur'ani Tukufu zilishushiwa kwa mvuto, kwa nguvu na kwa mfululizo katika hatua ile ya giza na ya kuamua, zikiunga mkono na kuendeleza hoja juu ya ukweli na usahihi wa misingi ya Uislamu, ambayo wito wote wa Muhammad ﷺ ulizunguka. Zilikuwa ndizo msingi imara ambao juu yake jamii bora na ya ajabu zaidi, iliyoamriwa na Mwenyezi Mungu, ilipaswa kujengwa. Aya za Qur'ani pia zilitumika kuamsha hisia za waumini, kuimarisha nafsi zao katika njia yao ya subira na uvumilivu, na kuwatambulisha kwa mifano yenye kusudi maalum na mafundisho yenye kuashiria mengi. "Au mnadhani mtaingia Peponi bila ya kupitia yale yaliyowapata wale waliopita kabla yenu? Waliguswa na dhiki kali na maradhi, na walitetemeshwa kiasi kwamba hata Mtume na wale walioamini pamoja naye walisema: 'Nusura ya Mwenyezi Mungu itakuja lini?' Naam! Hakika nusura ya Mwenyezi Mungu iko karibu!" [2:214].

5. The Qur’ân. The verses and chapters of the Noble Qur’ân were attractively, forcefully and successively revealed at that gloomy and critical stage, supporting and advancing arguments on the truth and soundness of the principles of Islam, round whose axis the whole Call of Muhammad (Peace be upon him) was revolving. They constituted the immune basis upon which the best and most wonderful Divinely decreed society was to be established. The Qur’ânic verses served also to excite the feelings of the believers, strengthen their selves on their course of patience and endurance and introduce them to the most purposeful examples and suggestive instructions" • “Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allâh?’ Yes! Certainly, the Help of Allâh is near!” [2:214].

"Alif-Lam-Mim. Je, watu wanadhani kwamba wataachwa tu kwa sababu wanasema: 'Tunaamini', na hawatajaribiwa? Na hakika Sisi tuliwajaribu wale waliokuwa kabla yao. Na Allah bila shaka atawadhihirishia (ukweli wa) walio wakweli, na bila shaka atawadhihirishia (uongo wa) walio waongo, (ingawa Allah anajua yote hayo kabla ya kuwajaribu)." [29: 1-3].

“Alif-Lam-Mim. Do people think that they will be left alone because they say: ‘We believe’, and will not be tested. And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test).” [29: 1-3].

Imani ya midomo pekee haitoshi. Lazima ijaribiwe na kuthibitishwa katika msukosuko halisi wa maisha. Jaribio hilo litatumika katika hali za kila aina, katika maisha ya mtu binafsi na katika uhusiano wetu na mazingira yanayotuzunguka, ili kuona kama tunaweza kujitahidi mfululizo na kumweka Mola juu ya nafsi. Huenda ikahitajika maumivu mengi, huzuni na kujitolea nafsi, si kwa sababu hayo ni mema yenyewe, bali kwa sababu yatatutakasa, kama moto unavyowekwa kwenye kibuyu cha mfua dhahabu ili kuteketeza uchafu. Aya hizi pia zilikuwa jibu lisilopingika kwa madai ya uongo ya makafiri, na onyo wazi lililodhihirisha adhabu mbaya ambayo ingewapata iwapo wangeendelea kukataa imani yao. Kwa upande mwingine, Qur'ani Tukufu ilikuwa ikiwaongoza Waislamu kuelekea ulimwengu mpya na kuwaelimisha kuhusu sifa zake: uzuri wa Urabi, ukamilifu wa Uungu, athari ya upole na rehema, na dhihirisho la radhi ya Allaah iliyotamaniwa. Ndani yake kulikuwa na ujumbe wenye maana uliobeba bishara njema ya rehema ya Mwenyezi Mungu iliyokaribia kwa hakika, itakayoongoza kwenye furaha ya milele katika Bustani iliyojaa furaha (Peponi). Wakati huo huo, aya hizo zilionyesha mwisho wa madhalimu na makafiri ambao wangefikishwa mbele ya Haki ya Mwenyezi Mungu, kisha wangeburuzwa kuelekea Motoni ambako wangeonja mguso wa Jahannamu.

Mere lip profession of Faith is not enough. It must be tried and tested in the real turmoil of life. The test will be applied in all kinds of circumstances, in individual life and in relation to the environment around us to see whether we can strive constantly and put the Lord above self. Much pain, sorrow and self-sacrifice may be necessary, not because they are good in themselves, but because they will purify us, like fire applied to a goldsmith’s crucible to burn out the dross. These verses also constituted an irrefutable answer to the false allegations of the disbelievers, and a clear ultimatum that smacked of the horrible consequethat would ensue in case they persisted in their disbelief. On the other hand, the Noble Qur’ân was leading the Muslims to a new world and enlightening them as to its features, the beauty of Lordship, the perfection of Godship, the impact of kindness and mercy and the manifestations of the yearned for Allâh’s pleasure. They implicitly connoted meaningful messages carrying glad tidings of definitely approaching Divine Mercy leading to eternal bliss in a blissful Garden (Paradise). They, at the same time, envisaged the end of the tyrants and disbelievers who would be brought to Divine Justice and then dragged through the Fire where they would taste the touch of Hell.

6. Habari njema za mafanikio. Tangu wakati walipokumbana na magumu ya maisha, Waislamu walikuwa na hakika kwamba kuingia katika jumuiya ya Uislamu hakumaanishi kuingia katika taabu au kujichimbia kaburi lao wenyewe. Walifahamu kwamba Wito wa Kiislamu una lengo moja, yaani kuangamiza mila za kabla ya Uislamu na kuvunja mfumo wake wa uovu, sambamba na kupanua ushawishi wake duniani kote na kushika kwa nguvu hali ya kisiasa ulimwenguni ili kuiongoza binadamu katika njia inayompendeza Allah, na iliyo kamilifu vya kutosha kuwaondoa watu katika kumwabudu mja wa Allah na kumwabudu Allah Mwenyewe. Habari njema za aina hii zilikuwa zikiteremshwa wakati mwingine waziwazi na wakati mwingine kwa njia ya dhahiri, kulingana na hali iliyopo. Waislamu walipolazimishwa kupitia vikwazo, au maisha yao yalipokuwa chini ya vizuizi vya mara kwa mara, zilishuka aya zinazosimulia hadithi zinazofanana za Manabii waliotangulia pamoja na watu wao, pamoja na mateso na maumivu waliyoyapata. Aya hizo pia zilijumuisha dalili za kiishara kuhusu mwisho wa kusikitisha wa makafiri wa Makka, zikitabiri maangamizi yao ya mwisho, na wakati huo huo zikiwapa habari njema waumini, na kuwaahidi waja wema wa kweli wa ukhalifa duniani mafanikio kamili, na ushindi kuambatana na Wito wa Kiislamu na wafuasi wake.

6. Glad tidings of success. Ever since the time they experienced the adversities of life, the Muslims had been certain that entrance into the fold of Islam did not entail involvement into hardships or digging one’s own grave. They had been aware that the Islamic Call had one goal, viz extermination of pre-Islamic tradition and destroying its iniquitous system, to go on parallel lines with extending its influence allover the earth and holding in firm control the political situation worldwide to lead humanity along a course conducive to Allâh’s Pleasure, and perfect enough to rid people of worshipping Allâh’s servant to worshipping Allâh, Himself. Glad tidings of this sort were being revealed sometimes explicitly and at other times implicitly, in a manner relevant to the situation. When the Muslims were forced to undergo constraints, or when their life was kept under continual restraint, there would be revealed verses telling identical stories of past Prophets with their people and the sufferings and pains they had experienced. The verses would also include suggestive clues to the final tragic end of the Makkan disbelievers envisaging their final perdition, yet and at the same time, bearing glad tidings to the believers and promising the true servants of vicegerency on earth to go with absolute success, and victory to attend the Islamic Call and its proponents.

Hapa tunaweza kutaja baadhi ya aya za aina hii zenye bishara njema kuhusu ushindi wa mwisho ambao utamtawaza kila Muislamu aliye na subira na uvumilivu: • “Na bila shaka, Neno Letu limekwisha tangulia kwa waja Wetu, Mitume, kwamba bila shaka watasaidiwa. Na kwamba jeshi Letu ndio litakaloshinda. Basi jiepushe nao [Ewe Muhammad ﷺ] kwa muda, na waangalie, nao pia watatazama (adhabu yao)! Je, wanataka kuharakisha adhabu Yetu? Basi itakapoteremka katika uwanja wao (yaani karibu nao), asubuhi itakuwa mbaya kwa wale waliokuwa wameonywa.” []