"Na waonye jamaa zako wa karibu." [26:214].

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

Hii ndiyo aya ya kwanza kuteremshwa kuhusiana na jambo hili. Imo katika Sura Ash-Shu'arâ (Sura ya 26 - Washairi) ambayo inasimulia kisa cha Musa (amani imshukie) tangu siku zake za mwanzo za Unabii, ikipitia hijra yake pamoja na Wana wa Israeli, kutoroka kwao kutoka kwa Firauni na watu wake, na kuzama kwa Firauni na jeshi lake. Sura hii kwa kweli inasimulia hatua mbalimbali alizopitia Musa (amani imshukie) katika mapambano yake na Firauni na katika kazi ya kuwalingania watu wake kwa Allâh. Zaidi ya hayo, ina visa vinavyoeleza mwisho mbaya unaowangoja wale waliowakadhibisha Mitume, kama vile watu wa Nuhu, 'Ad, Thamud, Ibrahim, Lut na Ahlul-Aikah (Masahaba wa Msitu). (Kundi la watu lililokuwa likiabudu mti uitwao 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).

Kwa mpangilio wa wakati, Sura hii ni ya kipindi cha katikati cha Makka, wakati mwanga wa Unabii ulipokutana na mazingira ya kitamaduni ya Makka ya kipagani, ukiwajaribu Wamakka katika hali yao ya kiburi zaidi. Ujumbe ambao Sura hii inawasilisha kwa ufupi ni huu: "Haki haishindiki. Roho ya Unabii ilipofika Makka, ilipingwa na wafuasi wa uovu; lakini Haki, tofauti na uongo, hakika itadumu, ilhali uongo bila shaka ni wa kupotea."

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."

Kwa kutii amri za Allah, Muhammad ﷺ aliwakusanya jamaa zake wa Bani Hashim pamoja na kikundi cha Bani Al-Muttalib bin 'Abd Munaf. Hadhira ilihesabiwa kuwa wanaume arobaini na watano.

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 alifchukua hatua mara moja na kumwambia Nabii ﷺ: "Hawa ni wajomba zako na binamu zako, sema kwa kifupi, lakini kwanza kabisa unapaswa kujua kwamba watu wa jamaa yako hawana uwezo wa kukabiliana na Waarabu wote. Jambo jingine unalopaswa kulikumbuka ni kwamba jamaa zako wanakutosha. Ukifuata mila yao, itakuwa rahisi kwao kuliko kukabiliana na koo nyingine za Quraish zinazoungwa mkono na Waarabu wengine. Kwa kweli, sijawahi kusikia kuwa kuna mtu ambaye amewaletea jamaa zake madhara zaidi kuliko wewe." Mjumbe wa Allah ﷺ alinyamaza kimya na hakusema chochote katika mkutano huo.

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.

Aliwaalika kwenye kikao kingine na akafanikiwa kupata nafasi ya kusikilizwa. Kisha akasimama na kutoa hotuba fupi akieleza kwa hoja nzito kilichokuwa hatarini. Alisema: "Namhimidi Allâh, namtafuta msaada Wake, ninamwamini Yeye, ninamtegemea Yeye, ninashuhudia kwamba hakuna mungu wa kuabudiwa isipokuwa Allâh peke Yake, bila mshirika. Kiongozi hawezi kamwe kuwadanganya watu wake. Naapa kwa Allâh, hakuna mungu isipokuwa Yeye, kwamba nimetumwa kuwa Mtume kwenu, hasa kwenu, na kwa watu wote kwa ujumla. Naapa kwa Allâh, mtakufa kama mnavyolala, mtafufuliwa kama mnavyoamka. Mtaitwa kuhesabiwa kwa matendo yenu. Kisha itakuwa ama Jahannamu milele au Bustani (Peponi) milele."

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.".

Baada ya Mjumbe wa Allah ﷺ kuhakikishwa kwamba Abu Talib alikuwa na nia thabiti ya kumlinda huku akiwalingania watu kwa Allah, siku moja alisimama juu ya Mlima As-Safa na kupaza sauti kwa nguvu: "Ee Sabahah!" * Koo za Quraish zikamjia. Aliwaita washuhudie Upweke wa Allah na waamini Utume wake na Siku ya Ufufuo. Al-Bukhari ameipokea sehemu ya simulizi hii kupitia kwa Ibn 'Abbas (Allah awe radhi naye). Alisema: "Aya zifuatazo zilipoteremshwa:

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:

"Na waonye jamaa zako wa karibu." [26:214].

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

Mtume wa Allah ﷺ alipanda Mlima As-Safa na kuanza kuita: "Enyi Bani Fahr! Enyi Bani 'Adi (koo mbili za Quraish)." Watu wengi walikusanyika, na wale ambao hawakuweza kuja walituma mtu kuwaletea habari. Abu Lahab naye alikuwepo. Mtume ﷺ alisema: "Mnaona, je, kama ningewaambia kwamba kuna wapanda farasi bondeni wanaopanga kuwashambulia, mtaniamini?" Wakasema: "Ndiyo, kamwe hatujawahi kukuona ukisema uongo." Akasema: "Mimi ni mwonyaji kwenu kabla ya adhabu kali." Abu Lahab akajibu mara moja: "Uangamizwe wewe leo! Je, ndiyo maana ulituita?" Aya zikateremshwa mara moja kwa tukio hilo:

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:

"Potee mikono miwili ya Abu Lahabi..." [111:1].

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

Sauti ya Mtume ﷺ iliendelea kuvuma huko Makkah hadi ilipoteremshwa aya ifuatayo:

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

"Basi tangaza waziwazi (ujumbe wa Allah — Tauhidi ya Kiislamu) ulicho amrishwa, na jiepushe na Al-Mushrikûn (washirikina)." [15:94].

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

Kisha akaanza kuyakosoa mambo ya kishirikina ya ibada ya masanamu, akionyesha kutokuwa na thamani kwake na udhaifu wake kabisa, na akitoa ushahidi wa wazi kwamba ibada ya masanamu yenyewe, au kuyachukua kuwa njia ambayo mshirikina angeweza kufikia Allah, ni uongo ulio wazi.

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.

Makkawasi, kwa upande wao, walilipuka kwa hasira na kupinga vikali. Maneno ya Muhammad ﷺ yalileta mshtuko kama radi uliopindua maisha ya kiitikadi ya Makka yaliyoheshimiwa kwa muda mrefu. Hawakuweza kabisa kuvumilia kusikia mtu akiwaelezea washirikina na waabudu masanamu kwa maelezo ya watu waliopotea. Walianza kuweka rasilimali zao pamoja ili kutuliza jambo hili, kuzima mapinduzi yaliyokuwa yakisonga mbele, na kuwashambulia kwanza wafuasi wake kabla hayajawameza na kuvunja mila zao takatifu na urithi wao wa muda mrefu. Makkawasi walikuwa na imani thabiti kwamba kukataa uungu wa mtu yeyote isipokuwa Allah, na kwamba kuamini Ujumbe wa Kimungu na Siku ya Mwisho kunafasiriwa kwa utii kamili na kujitolea bila masharti, jambo ambalo lingewanyima nafasi yoyote ya kudai mamlaka juu ya nafsi zao na mali zao, achilia mbali wafuasi wao. Kwa kifupi, ubabe wao wa kidini na kiburi chao cha kujipa ukuu havingekuwa na nguvu tena; starehe zao zingewekwa chini ya starehe za Allah na Mtume wake ﷺ, na hatimaye wangelazimika kujizuia kuwadhulumu wale waliowadhania kimakosa kuwa dhaifu, na kuacha kufanya madhambi makubwa katika maisha yao ya kila siku. Walikuwa tayari wameyafahamu kikamilifu maana hizi, ndiyo maana nafsi zao hazikukubali kunyenyekea na kukubali nafasi hii 'ya aibu'; si kwa sababu za heshima na utukufu, bali kwa sababu tu ya—

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:

Wakati huo, Maquraishi walikuwa na wasiwasi mwingine mkubwa; wito ulikuwa umetangazwa miezi michache tu iliyopita, na msimu wa hija ulikuwa karibu kufika. Maquraishi walijua kwamba wajumbe wa Waarabu wangewasili baada ya muda mfupi. Walikubaliana kwamba ilikuwa ni lazima kufikiria mbinu itakayowatenganisha mahujaji wa Kiarabu na dini mpya aliyohubiri Muhammad ﷺ. Walikwenda kumwona Al-Waleed bin Al-Mugheerah ili kujadili suala hili. Al-Waleed aliwaalika wakubaliane juu ya azimio moja lenye kukubalika na wote. Hata hivyo, walitofautiana. Baadhi walipendekeza wamweleze kuwa Kahin, yaani mtabiri; pendekezo hili lilikataliwa kwa sababu maneno yake hayakuwa na mashairi ya namna hiyo. Wengine walipendekeza Majnun, yaani aliyepagawa na majini; pendekezo hili nalo likakataliwa kwa sababu, walidai, hakuna dalili za hali hiyo ya akili zilizoonekana. "Kwa nini tusiseme ni mshairi?" baadhi walisema. Hapa pia hawakuweza kufikia makubaliano, wakidai kwamba maneno yake yako nje kabisa ya msamiati wa ushairi. "Sawa basi; tumshtaki kwa kufanya uchawi," lilikuwa pendekezo la nne. Hapa pia Al-Waleed alionyesha kusita akisema kwamba Nabii ﷺ alijulikana kuwa hakuwahi kujihusisha na kupuliza juu ya mafundo, na akakiri kwamba usemi wake ni mtamu tangu mizizi hadi matawi. Hata hivyo, aliona kwamba shtaka lenye mashiko zaidi la kumlenga Muhammad ﷺ ni uchawi. Kundi lisilomcha Mungu lilikubali maoni haya na wakakubaliana kueneza msemo mmoja uliofanana, kwamba yeye ni mchawi mwenye nguvu na ustadi mkubwa katika sanaa yake kiasi cha kuwatenganisha kwa mafanikio mwana na baba yake, mtu na ndugu yake, mke na mumewe, na mtu na ukoo wake. Inafaa kutaja hapa kwamba Allaah aliteremsha aya kumi na sita kuhusu Al-Waleed na mbinu ya hila aliyoipanga ili kuwadanganya watu waliotarajiwa kufika Makkah kwa hija. Allaah anasema:

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:

Mfululizo wa mateso ulianza mwishoni mwa mwaka wa nne wa Utume, polepole mwanzoni, lakini ukaongezeka na kuwa mbaya zaidi siku hadi siku na mwezi hadi mwezi, hadi hali ikawa mbaya sana na isiyovumilika katikati ya mwaka wa tano, kiasi kwamba Waislamu walianza kufikiria kwa dhati njia zinazowezekana za kuepusha mateso makali yaliyowapata. Ilikuwa katika wakati huo wa huzuni na kukata tamaa ndipo Sûrah Al-Kahf (Sura ya 18 — Pango) iliteremshwa, ikiwa na majibu ya uhakika kwa maswali ambayo washirikina wa Makkah walimsumbua nayo Mtume ﷺ mara kwa mara. Ina hadithi tatu zenye mifano yenye maana kubwa kwa waumini wa kweli kuielewa. Hadithi ya Watu wa Pangoni inatoa mwongozo wa kimyakimya kwa waumini kuondoka katika sehemu zenye ukafiri na uadui zilizojaa hatari ya kuvutwa mbali na dini ya kweli.

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:

Vijana wakaambiana wao kwa wao): Na mtakapojitenga nao, na wanayoabudu isipokuwa Allah, basi kimbilieni pangoni, Mola wenu Mlezi atawafungulia katika Rehema Yake, na atawafanyia wepesi jambo lenu (yaani, atawapa mtakachohitaji katika riziki, makazi, n.k.) [18:16].

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].

Kisha kuna simulizi ya Al-Khidhr (Mwalimu wa Arabia) na Musa (amani iwe juu yake), inayotoa kumbusho la wazi na la kina kuhusu mabadiliko ya maisha. Hali za maisha zijazo si lazima ziwe matokeo ya hali zilizopo sasa; zinaweza kabisa kuwa kinyume chake. Kwa maneno mengine, vita vilivyoelekezwa dhidi ya Waislamu vingeweza siku zijazo kuchukua mkondo tofauti, na madhalimu waliokuwa wakiwatesa siku moja wangeteseka na kukabiliwa na mateso yale yale waliyowatesea Waislamu wakati ule. Aidha, kuna simulizi ya Dhul-Qarnain (Mwenye Pembe Mbili), mtawala mwenye nguvu wa magharibi na mashariki. Simulizi hii inasema waziwazi kwamba Allah huwarithisha ardhi na kila kilichomo waja Wake wema. Pia inaeleza kwamba Allah humwinua mtu mwema kila baada ya muda fulani kuwalinda wanyonge dhidi ya wenye nguvu.

Sura Az-Zumar (Sura ya 39 — Makundi) iliteremshwa baadaye ikielekeza moja kwa moja kwenye hijra, na ikieleza kwamba ardhi ni pana vya kutosha, na kwamba waumini wasijione wamebanwa na nguvu za dhuluma na uovu.

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:

"Jema ni (thawabu) kwa wale wanaotenda mema katika dunia hii, na ardhi ya Allah ni pana (hivyo ikiwa huwezi kumwabudu Allah mahali fulani, basi nenda mahali pengine)! Ni wale tu wanaosubiri kwa subira ndio watakaopokea malipo yao kikamilifu bila hesabu." [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].

Mtume (ﷺ) alikuwa tayari amejua kwamba Ashamah Negus, mfalme wa Abyssinia (Ethiopia), alikuwa mtawala mwadilifu ambaye asingemdhulumu yeyote kati ya watu wake, kwa hiyo akawaruhusu baadhi ya wafuasi wake kutafuta hifadhi huko Abyssinia (Ethiopia).

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).

Mnamo mwezi wa Rajab wa mwaka wa tano wa Utume, kundi la wanaume kumi na wawili na wanawake wanne lilihama kuelekea Abyssinia (Ethiopia). Miongoni mwa wahamiaji walikuwa 'Uthman bin 'Affan na mke wake Ruqaiyah [binti wa Mtume ﷺ]. Kuhusu wahamiaji hawa wawili, Mtume ﷺ alisema:

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:

Wao ndio watu wa kwanza kuhama kwa ajili ya Allah baada ya Ibrahim na Lut (amani iwe juu yao).

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

Walitoka Makkah kwa siri chini ya giza nzito la usiku, wakaelekea baharini ambako meli mbili zilikuwa zikisafiri kuelekea Abyssinia (Ethiopia), ambayo ndiyo ilikuwa mahali pao pa kufikia. Habari za kuondoka kwao zilimfikia Quraish, hivyo wakatumwa baadhi ya watu kuwafuatilia, lakini Waumini walikuwa tayari wameondoka Bandari ya Shuaibah kuelekea mahali pao pa usalama, ambako walipokelewa kwa ukarimu mkubwa na kupewa makaribisho yanayostahili.

"Msisikilize Qur'ani hii, na fanyeni kelele katikati ya usomaji wake ili mpate kushinda." [41:26].

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

Wakati Maneno ya ajabu ya kuvutia mno ya Allaah yalipogusa mioyo yao moja kwa moja, walivutiwa nayo, wakasahau ulimwengu wa kimada uliowazunguka, na wakajikuta katika hali ya kuwa makini kabisa kwa Maneno ya Kiungu, kiasi kwamba Mtume ﷺ alipofikia mwisho ule wenye msisimko mkali wa kuupiga mioyo:

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:

"Basi msujuduni Allah na mwabuduni." [53:62]

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

Washirikina, bila kujitambua na kwa utii kamili, walijiinamisha chini kwa unyenyekevu wa kumcha Mungu na kujitoa kwa ibada safi isiyo na doa. Kwa hakika ilikuwa ni wakati wa ajabu wa Haki, ambao ulipenya mioyo migumu ya wenye kiburi na msimamo wa wafanyao dhihaka. Walisimama kwa mshangao walipoona kwamba Maneno ya Allah yameshinda mioyo yao na kufanya jambo lile lile ambalo walikuwa wakijitahidi sana kulifuta na kulimaliza. Wenzao washirikina ambao hawakuwepo katika tukio hilo waliwakemea na kuwalaumu vikali; matokeo yake wakaanza kuzua uongo na kumsingizia Mtume ﷺ, wakidai kwamba alikuwa akiyatukuza sana masanamu yao na kuwapa sanamu hizo uwezo wa kuombea shufaa inayotakiwa. Haya yote yalikuwa ni majaribio ya kukata tamaa ya kutafuta udhuru unaokubalika wa kujiinamisha pamoja na Mtume ﷺ siku ile. Bila shaka, tabia hii ya kipumbavu na ya dhulma ya kusingizia ilikuwa sawa na mazoea yao ya maisha yote ya kusema uongo na kupanga njama.

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 hawakuweza kuvumilia wazo la Waislamu kuwa na mahali salama pa kuishi Abyssinia (Ethiopia), hivyo wakawatuma wajumbe wawili wenye msimamo mkali kudai warejeshwe. Walikuwa ni 'Amr bin Al-'As na 'Abdullah bin Abi Rabi'a — kabla hawajasilimu. Walikuwa wamechukua zawadi za thamani kwa mfalme na maulamaa wake, na waliweza kuwashawishi baadhi ya maafisa wa mahakama wawaunge mkono. Wajumbe hao wa kipagani walidai kwamba wakimbizi Waislamu wafukuzwe kutoka Abyssinia (Ethiopia) na kukabidhiwa kwao, kwa sababu wameacha dini ya mababu zao, na kiongozi wao anahubiri dini tofauti na yao na tofauti na ile ya mfalme.

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.

Mfalme aliwaita Waislamu mahakamani na kuwaomba waeleze mafundisho ya dini yao. Wahamiaji Waislamu walikuwa wameamua kusema ukweli wote, bila kujali matokeo yatakayokuja. Ja'far bin Abi Talib alisimama na kumwambia mfalme kwa maneno yafuatayo: "Ewe mfalme! Tulikuwa tumezama katika kina cha ujinga na ushenzi; tulikuwa tukiabudu sanamu, tukiishi katika uasherati, tukila miili ya wafu, na tukisema machukizo. Tulipuuza kila hisia ya utu, na wajibu wa ukarimu na ujirani ulisahauliwa; hatukujua sheria nyingine isipokuwa ya mwenye nguvu. Kisha Allah alimwinua miongoni mwetu mtu ambaye tulijua kuzaliwa kwake, uaminifu wake, unyofu wake na usafi wake. Alilingania Upweke wa Allah, na akatufundisha tusimshirikishe Yeye na chochote. Alituzuia kuabudu sanamu, na akatuamuru kusema kweli, kutekeleza amana zetu kwa uaminifu, kuwa wenye huruma, na kuheshimu haki za majirani na jamaa; alituzuia kusema maovu dhidi ya wanawake, au kula mali ya mayatima; alituamuru kukimbia maovu na kujizuia na uovu; kuswali, kutoa sadaka, na kufunga. Tumemwamini, tumeyakubali mafundisho yake na amri zake za kumwabudu Allah na kutomshirikisha Yeye na chochote, tumehalalisha alichokihalalisha, na tumeharamisha alichokiharamisha. Kwa sababu hiyo, watu wetu wamesimama dhidi yetu, wametuandama ili kutulazimisha kuacha kumwabudu Allah na kurudi kuabudu sanamu na machukizo mengine. Wametutesa na kutuumiza, hadi tukakosa usalama miongoni mwao, tukaja katika nchi yako, na tunatumaini utatulinda dhidi ya dhulma."

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.".

Quraishi, wakiona kwamba Mtume wa Allah ﷺ bado alikuwa amedhamiria kuendeleza Da'wah yake, walitambua kwamba Abu Talib asingeweza kamwe kumwacha mpwa wake hata kama hilo lingewaletea uadui. Basi baadhi yao walimwendea tena, wakiwa wamemchukua kijana aitwaye 'Amarah bin Al-Waleed bin Al-Mugheerah, wakasema: "Ee Abu Talib! Tumekuletea kijana mwerevu aliye katika ujana wake wa kuchanua, ili umtumie akili yake na nguvu zake, na umchukue kuwa mwanao badala ya mpwa wako, ambaye amepinga dini yako, amesababisha mifarakano katika jamii, na amekosoa mtindo wako wa maisha. Tuue huyo, tukuondolee shida zake zisizoisha. Ni mtu kwa mtu tu." Jibu la Abu Talib lilikuwa: "Hii ni biashara isiyo ya haki kabisa. Mnanipa mwanenu nimlee, nami nakupeni mwanangu auawe! Kwa Allah, hili ni jambo la ajabu!" Al-Mut'im bin 'Adi, mmoja wa wajumbe, aliingilia kati akisema kwamba Quraishi walikuwa wamekuwa wa haki katika biashara hiyo kwa kuwa "walikusudia tu kukuondolea chanzo hicho cha shida ya kuchukiza, lakini ninavyoona, wewe umedhamiria kukataa fadhila zao." Abu Talib, bila shaka, alikataa ofa zao zote na akawapa changamoto wafanye lolote watakalo. Vyanzo vya kihistoria havitoi tarehe kamili ya mikutano hii miwili na Abu Talib. Hata hivyo, inaonekana uwezekano mkubwa ilifanyika katika mwaka wa sita wa Utume, na muda mfupi ulipita kati yake.

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.

Baada ya njama zote na hila za Maquraishi kushindwa, walirejea kwenye mbinu zao za zamani za kuwaandama na kuwatesa Waislamu, kwa ukali na ukatili zaidi kuliko hapo awali. Pia walianza kuwaza wazo la kumuua Mtume ﷺ. Kinyume na matarajio yao, mbinu hii mpya na wazo hili lenyewe vilisaidia bila kukusudia kuimarisha Wito wa Uislamu na kuuunga mkono kwa kusilimu mashujaa wawili shupavu na hodari wa Makka, yaani Hamzah bin 'Abdul-Muttalib na 'Umar bin Al-Khattab (Allah awe radhi naye).

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 mara moja alimkaribia Mtume ﷺ na kwa ujasiri mkubwa na kwa kiburi akapiga kelele, "Ninakataa: "Kwa nyota inapotua." [53:1] na katika "Kisha (Jibril) akakaribia na kusogea karibu." [53:8] Yaani: "Siamini chochote katika Qur'ani." Kisha akaanza kumtendea Muhammad ﷺ kwa jeuri na kumshambulia kwa nguvu, akararua shati lake na kumtemea mate usoni, lakini mate yake yalikosa uso mtukufu wa Mtume ﷺ. Hapo, Mtume ﷺ alimwomba Allah ampe 'Utaibah ghadhabu yake, akasema:

'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:

"Ee Allah! Mtume Wako na amwelekeze mmoja wa mbwa Wako." Hmm, that rendering isn't quite right. The sentence as written in the source is a supplication: "O Allāh! Set one of Your dogs on him." Here is a more faithful translation: "Ee Allah! Mtume Wako na amwelekeze mmoja wa mbwa Wako."

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

Allāh ulimjibu du'a ya Muhammad kwa njia ifuatayo: Siku moja 'Utaibah pamoja na baadhi ya wenzake kutoka kabila la Quraish walitoka kuelekea Shamu na wakapata makao huko Az-Zarqa'. Huko simba alikaribia kundi lile, jambo lililomtia 'Utbah hofu kubwa. Mara moja alikumbuka maneno ya Muhammad ﷺ katika du'a yake, akasema: "Ole wangu ndugu yangu! Simba huyu hakika atanila kama Muhammad ﷺ alivyomwomba Mungu. Kweli ameniua huko Shamu wakati yeye yuko Makka." Yule simba alikimbia kama radi, akamnyakua 'Utbah kati ya watu wake na kuvunja kichwa chake. Pia imepokewa kwamba mshirikina mwovu kutoka Quraish, aliyeitwa 'Uqbah bin Abi Mu'ait, aliwahi kukanyaga shingo ya Muhammad ﷺ alipokuwa amesujudu katika sala hadi macho yake yakatoka nje.

Katika mazingira ya huzuni yaliyojaa mawingu meusi ya uovu na dhulma, likachomoza mwangaza wenye matumaini kwa waliodhulumiwa, yaani kusilimu kwa Hamzah bin 'Abdul-Muttalib mwezi wa Dhul Hijjah, mwaka wa sita wa Utume. Imepokewa kwamba siku moja Mtume ﷺ alikuwa ameketi juu ya kilima cha Safa, Abu Jahl akapita karibu naye, akaikashifu dini aliyokuwa akiihubiri. Muhammad ﷺ hata hivyo alinyamaza kimya, wala hakusema neno moja. Abu Jahl aliendelea bila kuzuiliwa, akachukua jiwe na kumpasua kichwa Mtume ﷺ, nacho kikaanza kutoa damu. Mchokozi huyo kisha akaenda kujiunga na Maquraishi katika mahali pao pa kukutania. Ikatokea kwamba baada ya muda mfupi Hamzah, akirejea kutoka safari ya kuwinda, alipita njia ileile, upinde wake ukiwa umening'inia begani. Mjakazi aliyekuwa mali ya 'Abdullah bin Jada'an, aliyekuwa ameona jeuri ya Abu Jahl, alimweleza hadithi nzima ya shambulio dhidi ya Mtume ﷺ. Hamzah aliposikia hayo, alikasirika sana, akaharakisha kwenda Al-Ka'bah, na huko, katika ua wa Haram Takatifu, akamkuta Abu Jahl ameketi pamoja na kundi la Maquraishi. Hamzah alimvamia na kumpiga kichwani kwa upinde wake kwa nguvu, akasema: "Ah! Umekuwa ukimtukana Muhammad ﷺ; mimi pia nafuata dini yake na nakiri yale anayoyahubiri." Watu wa Bani Makhzum walikuja kumsaidia, na watu wa Bani Hashim walitaka kumsaidia pia, lakini Abu Jahl aliwarudisha akisema: "Mwacheni Abu 'Ummarah, kwa Allah nilimtukana mpwa wake kwa aibu kubwa." Kwa kweli, kusilimu kwa Hamzah kulitokana mwanzoni na kiburi cha mtu asiyekubali kwamba wengine wamdhalilishe jamaa yake. Baadaye, hata hivyo, Allah alitakasa asili yake, naye akafanikiwa kushika kamba iliyo thabiti zaidi (Imani kwa Allah). Akawa chanzo kikubwa cha nguvu kwa Imani ya Kiislamu na wafuasi wake.

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.

Nyongeza nyingine muhimu katika kuimarisha Uislamu ilikuwa ni kusilimu kwa 'Umar bin Al-Khattab katika mwezi wa Dhul-Hijjah, mwaka wa sita wa Utume, siku tatu baada ya kusilimu kwa Hamzah. Alikuwa mtu mwenye ujasiri na azma isiyoyumba, aliyeogopwa na kuheshimiwa huko Makkah, na hadi wakati huo alikuwa mpinzani mkali wa dini mpya. Simulizi za kimapokezi zinaonyesha kwamba Mtume ﷺ mara moja alinyanyua mikono yake katika dua na kusema: "Ee Allah! Ipe nguvu Uislamu hasa kupitia kwa mmoja wa watu wawili unaowapenda zaidi: 'Umar bin Al-Khattab au 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.".

Hakika, 'Umar ndiye aliyestahili heshima hiyo. Tunapochunguza matoleo kadhaa yanayoeleza uislamu wa 'Umar, tunaweza kwa uhakika kuhitimisha kwamba hisia mbalimbali zinazopingana zilikuwa zikigongana ndani ya nafsi yake. Kwa upande mmoja, alikuwa akiyaheshimu sana mila za watu wake, na alikuwa amezoea desturi ya kujiingiza katika karamu za unywaji wa divai; kwa upande mwingine, alikuwa akistaajabia sana uvumilivu wa Waislamu na kujitolea kwao bila kukoma kwa imani yao. Misimamo hii miwili iliyokithiri ilizaa aina fulani ya mashaka moyoni mwake, na ikamfanya wakati mwingine aelekee kuamini kwamba mafundisho ya Uislamu yangeweza kubeba mbegu bora na takatifu zaidi za uhai; ndiyo maana mara zote alipata vipindi vya hasira vilivyofuatwa mara moja na udhaifu usiotarajiwa. Kwa jumla, simulizi la uislamu wake ni la kuvutia sana na linatulazimu kuingia katika baadhi ya maelezo. Siku moja, 'Umar bin Al-Khattab alitoka nyumbani kwake, akaelekea Al-Haram Tukufu, ambako alimwona Mtume ﷺ akiswali, na akasikia akisoma Surat Al-Haqqah (Sura ya 69 — Hakika Itakayotokea) ya Qur'ani Tukufu. Maneno ya Allah yalimvutia na yakagusa kina cha moyo wake. Alihisi kwamba yalitokana na mpangilio wa kipekee, na akaanza kuhoji madai ya watu wake kuhusu kwamba Qur'ani Tukufu ni ushairi uliotungwa na binadamu au maneno ya mtabiri, madai ambayo walikuwa wakiyaambatanisha nayo. Mtume ﷺ aliendelea kusoma:

'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 alisoma zile aya kwa shauku kubwa na akavutiwa sana nazo. "Ni nzuri kiasi gani, na ni za kupendeza kiasi gani! Tafadhali nielekeze kwa Muhammad ﷺ," alisema. Khabbab aliposikia hayo, alitoka mafichoni na kusema, "Ee 'Umar, natumaini kwamba Allah amejibu dua ya Mtume ﷺ, kwani nilimsikia akisema: 'Ee Allah! Iimarishe Uislamu kupitia 'Umar bin Al-Khattab au Abu Jahl bin Hisham.'" Kisha 'Umar aliondoka kuelekea nyumba moja huko Safa ambako Muhammad ﷺ alikuwa akifanya mikutano ya siri pamoja na Masahaba wake. 'Umar alifika mahali hapo huku upanga ukiyumba mkononi mwake. Alibisha mlango. Masahaba wa Mtume ﷺ waligeuka kuona ni nani aliyeingia kwa nguvu. Mmoja wao alichungulia kupitia tundu la mlango kisha akarudi nyuma kwa hofu akisema: "Ni 'Umar na upanga wake." Hamzah, akiondoa hofu ya marafiki zake, alisema: "Mruhusuni aingie. Akija kama rafiki, atakaribishwa. Akija kama adui, kichwa chake kitakatwa kwa upanga wake mwenyewe." Mtume ﷺ aliwaambia Masahaba wake wafungue mlango. Mwana wa Khattab aliingia ndani. Mtume ﷺ alisogea kumpokea mgeni yule wa kutisha, akamshika nguo yake na ala ya upanga wake, kisha akamuuliza sababu ya kuja kwake. 'Umar akajibu: "Ee Mjumbe wa Allah ﷺ, nimekuja kwako ili kuamini kwa Allah na Mjumbe wake, na yale aliyoyaleta kutoka kwa Mola wake." Muhammad ﷺ, akijawa na furaha pamoja na Masahaba wake, walipaza sauti kwa nguvu: 'Allahu Akbar' (Allah ni Mkuu).

'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).

Kusilimu kwa 'Umar kulikuwa ushindi mkubwa kwa mambo ya Uislamu. Athari ya kusilimu kwake ilikuwa kubwa na ya papo hapo hadi hali ikabadilika: waumini ambao hadi wakati huo walimwabudu Allah kwa siri ndani ya kuta zao nne sasa walikusanyika na kutekeleza ibada zao waziwazi ndani ya Al-Haram Takatifu yenyewe. Jambo hili liliwainua moyo, na hofu pamoja na wasiwasi vikaanza kuikumba Quraish.

Muda mfupi baada ya kusilimu kwa mashujaa hawa wawili wenye nguvu, Hamzah bin 'Abdul-Muttalib na 'Umar bin Al-Khattab (Allah awe radhi naye), mawingu ya dhulma na ukandamizaji yalianza kutoweka, na wapagani wakatambua kuwa haina faida kuwatesa Waislamu. Kwa hiyo wakaelekeza kampeni yao kwenye njia nyingine. Kumbukumbu sahihi za wasifu wa Mtume ﷺ zinaonyesha kwamba viongozi wa Makka walikuwa wameamua kumtuhumu Muhammad ﷺ kuwa na tamaa ya madaraka. Kwa hiyo mara kwa mara walimjaribu kwa vishawishi. Siku moja baadhi ya watu mashuhuri wa Makka walikusanyika katika uwanja wa Al-Ka'bah, na 'Utbah bin Rabi'a, kiongozi miongoni mwao, alipendekeza kumkaribia Mtume ﷺ na kufanya naye makubaliano kwamba wampe utajiri wowote wa kidunia atakaouomba, kwa sharti kwamba anyamaze na asiendelee kutangaza imani yake mpya. Watu wa Quraish walikubaliana na pendekezo lake na wakamwomba aende kutekeleza kazi hiyo. 'Utbah alimkaribia Muhammad ﷺ akamwambia maneno yafuatayo: "Hatujamwona mtu mwingine yeyote wa Uarabuni ambaye ameleta msiba mkubwa kwa taifa kama wewe ulivyofanya. Umewakosea heshima miungu yetu na dini yetu, umewalaumu babu zetu na watu wetu wenye hekima kuwa wapotovu na wamepotea, na umeleta fitna miongoni mwetu. Hujaacha jambo lolote bila kulifanya ili kuvunja uhusiano wetu nasi. Ikiwa unafanya haya yote kwa lengo la kupata mali, sisi tutakusanya pamoja na kukupa utajiri mkubwa kuliko wa Quraishi yeyote aliyewahi kuumiliki. Ikiwa tamaa ya madaraka inakusukuma, tutakufanya kuwa kiongozi wetu. Ikiwa unataka ufalme, tutakupa kwa hiari. Ikiwa umetawaliwa na pepo mbaya inayoonekana kukusumbua na kukutawala kiasi kwamba huwezi kujiondoa nira yake, basi tutawaita matabibu stadi wakutibu."

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.

Mtume wa Allah (Amani imshuke juu yake) aliendelea kusoma Sura hiyo huku 'Utbah akiketi na kusikiliza kwa makini, akiwa ameweka mkono wake nyuma ya mgongo wake kwa ajili ya kujiegemeza. Mtume alipofika kwenye aya inayohitaji sujudu, mara moja alisujudu. Baada ya hapo, alimgeukia 'Utbah na kusema: "Sawa Abu Al-Waleed! Umesikia jibu langu, sasa una uhuru wa kufanya chochote unachotaka." 'Utbah kisha alirudi kwa wenzake ili kuwaeleza mwenendo wa Mtume. Wenzake walipomwona, waliapa kwamba amerudi kwao akiwa na sura tofauti na ile aliyokuwa nayo kabla ya kukutana na Mtume (Amani imshuke juu yake). Mara moja aliwasimulia maelezo ya mazungumzo aliyotoa na jibu alilopokea, kisha akaongeza kusema: "Sijawahi kusikia maneno yanayofanana na yale aliyosoma. Hakika hayahusiani wala na ushairi wala na uchawi, wala hayatokani na utabiri. Enyi watu wa Quraish! Nawaomba mzisikilize nasaha zangu na mmpe mtu huyu uhuru kamili wa kufuatilia malengo yake, na katika hali hiyo mtajitenga naye kwa usalama. Naapa kwamba maneno yake yana ujumbe wa hali ya juu. Iwapo Waarabu wengine watamuondoa, basi watakuokoeni na usumbufu huo; lakini akipata nguvu juu ya Waarabu, basi mtanufaika na ufalme wake na kushiriki nguvu zake." Bila shaka maneno haya hayakusikika, wala hayakuwavutia makafiri, waliomcheka 'Utbah na kudai kwamba Mtume (Amani imshuke juu yake) alikuwa amemroga. Katika toleo jingine la tukio hilo hilo, imepokelewa kwamba 'Utbah aliendelea kumsikiliza Mtume (Amani imshuke juu yake) kwa makini hadi alipoanza kusoma Maneno ya 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:

Licha ya mabadiliko mapya na ya kufurahisha, Abu Talib bado alikuwa na hofu kubwa juu ya mpwa wake. Alitafakari mfululizo wa matukio yaliyotangulia, ikiwa ni pamoja na tukio la biashara ya 'Amarah bin Al-Waleed, jiwe la Abu Jahl, jaribio la 'Uqbah la kumnyonga Mtume ﷺ, na mwishowe nia ya 'Umar (kabla ya kusilimu) ya kumuua Muhammad ﷺ. Mtu mwenye busara alielewa kwamba haya yote bila shaka yalionyesha kwamba kulikuwa na njama nzito inayopangwa ili kupuuza hadhi yake kama mlezi wa Mtume ﷺ, na kumuua hadharani. Katika tukio la namna hiyo, Abu Talib aliamini kwa dhati kwamba wala 'Umar wala Hamzah wasingeweza kusaidia, ingawa walikuwa na nguvu za kijamii. Abu Talib alikuwa sahihi. Washirikina walikuwa wameweka mpango ulioandaliwa kwa makini wa kumuua Mtume ﷺ, na wakaungana pamoja kuutekeleza. Hivyo, alikusanya jamaa zake wa Bani Hashim na Bani Al-Muttalib, watoto wa 'Abd Munaf, na akawasihi wamlinde na kumtetea mpwa wake. Wote, waumini na wasioamini, walijibu kwa kuunga mkono isipokuwa kaka yake Abu Lahab, ambaye alijiunga na washirikina.

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.