Rasul (alayhissalom) Alloh tomonidan yuborilganida, odamlar uni va uning Da'vatini past ko'rdilar. Quraysh avvaliga unga e'tibor bermadi, chunki ular uning chaqiruvi rohiblar va donishmandlarning gaplaridan ortiq bo'lmaydi, odamlar oxir-oqibat otalari va bobolarining diniga qaytib keladi, deb o'ylagan edilar.

When the Messenger (pbuh) was sent by Allah, people belittled him and his Message. The Quraysh ignored him at first thinking that his call would be no more than the talk of monks and sages and that people would eventually return to the faith of their fathers and ancestors.

Shuning uchun ular unga e'tibor bermas edilar. U ularning yonidan o'tganda, ular: "Mana, osmondan gaplashiladigan 'Abd al-Muttalibning o'g'li!" deb aytar edilar. Biroz vaqt o'tgach esa, ular uning da'vatining xavfini anglab yetdilar va u bilan kurashishga qaror qildilar. Dastlab ular uning payg'ambarlik da'volarini kamsitish va masxara qilish bilan cheklandilar. Buning ortidan ular uni o'z risolatining isboti sifatida mo''jiza ko'rsatishga chaqirdilar. Ular shunday deyar edilar: "Nega Muhammad ﷺ as-Safo va al-Marvani oltinga aylantirmaydi? Nega unga nozil qilingan kitob oldindan yozilgan holda osmondan tushmaydi? Nega Muhammad doim gapirib yuradigan Jibril ularga ko'rinmaydi? Nega u o'liklarni tiriltirmaydi? Nega Makkani o'rab turgan tog'larni yo'q qilmaydi? Nega u xalqi suvga qattiq muhtoj ekanini bilgan holda Zamzamdan ham toza bulog' qazib bermaydi? Nega uning Allohi tovarlarning kelgusidagi narxlarini oldindan aytib bermaydi, toki ular ularga narx qo'yishlari mumkin bo'lsin?"

This is why they did not bother with him. Whenever he passed by them they would say, “Here is the son of ‘Abd al-Muttalib who is spoken to from the heavens.” After a while however, they realized the threat of his campaign and decided to fight him. At first they simply resorted to degrading and ridiculing his claims of prophecy. They followed this by challenging him to perform miracles as a proof of his Message. They would say: Why does Muhammad not transform al-Safa and al-Marwa into gold? Why does the book revealed to him not descend from the sky already written? Why does Jibreel, whom Muhammad keeps talking about, not appear to them? Why does he not bring life to the dead? Why does he not remove the mountains which surround Makkah? Why does he not dig a source more fresher than Zamzam, knowing that his people badly need water? Why does his Allah not forecast the future prices of goods so that they can bid for them?

Allohning Elchisiga (s.a.v.) qarshi tuhmat kampaniyasi bir muddat davom etdi. Quraysh unga haqorat, so'kish va kinoya bilan hujum qildi, lekin u ﷺ hech qachon sustlashmadi va o'z yo'lidan chetga og'madi, odamlarni Islomga da'vat qilishda davom etdi, ularning butlarini masxara qildi va ularga sig'inib, umid bog'lagan odamlarning ahmoqligini hamda fikrlarining sayozligini ko'rsatib berdi.

The smear campaign against Allah’s Messenger (pbuh) went on for some time. The Quraysh lashed out insults, abuse and sarcasm, but he (pbuh) never waned nor deviated from his path and went on inviting people to Islam, ridiculing their idols and demonstrating the idiocy and shallow minds of the people who worshipped them and built their hopes on them.

Bu narsa Quraysh uchun juda og'ir bo'lib qoldi va shu sababli ular Da'vatdan voz kechishga uni majburlash uchun har qanday vositaga murojaat qilishdi, lekin bunga erisha olmadilar. Quraysh Da'vatga qarshi kurashish uchun foydalangan uchta asosiy usul quyidagilar edi:

This became far too much for the Quraysh to bear, and thus they resorted to any means necessary to pressure him (pbuh) into renouncing his Message, to no avail. Three of the major methods which the Quraysh used to fight the Da’wah were:

1. Qiynoq.

1. Torture.

2. Ichki va tashqi targ'ibot.

2. Internal and external propaganda.

3. Boykot.

3. Boycott.

Payg'ambar (ﷺ)ga, uning oilasining himoyasiga qaramay, va uning izdoshlariga ham azob-uqubatlar yetdi. Quraysh barcha turdagi azoblash usullarini qo'lladi va ular bu razil hunarda mohir bo'lib qolishdi. Al-Yosir oilasining barcha a'zolari dinlaridan voz kechtirish uchun dahshatli azob-uqubatlarga duchor qilindi, ammo bu ularning qat'iyatini va sabr-toqatini yanada oshirdi. Allahning Elchisi ﷺ ularning azoblanayotgan paytida ularning yonidan o'tib, dedi: "Sabr qil, ey Al-Yosir! Mukofotingiz jannatdir. Taqdiringiz Allah huzuridadir." Shunda Yosirning xotini Sumayya dedi: "Men buni ko'ryapman, ey Allahning Elchisi."

Torture befell the Messenger of Allah (pbuh), despite his family’s protection, and his followers. The Quraysh resorted to all types of torture and they became experts at this malignant craft. The family of Al-Yasir were all subjected to horrific types of torture in order to make them abandon their Deen, but this only made them more determined and steadfast. Allah’s Messenger (pbuh) passed by them while they were being tortured and said to them, “Hold on Al-Yasir! Your reward is Jannah. Your destiny is with Allah.” Upon this Sumayyah, wife of Yasir said, “I can see it, O Messenger of Allah.”.

Allohning Elchisi (ﷺ) va uning sahobalari ustidan o‘tkazilgan azoblar bir muddat davom etdi, ammo Quraysh bu ishning behuda ekanini anglagach, da’vatga qarshi kurashishning boshqa usuliga o‘tdi. Bu usul Makkada ham, Habashistonda kabi chet ellarda ham Islom va musulmonlarga qarshi tuhmat va targ‘ibot qilishdan iborat edi. Bu usul bahslar, munozaralar, masxara va qora niyatli obro‘sizlantirish kampaniyasi kabi barcha turlari va shakllarida qo‘llanildi. Tuhmat bevosita Islomiy aqidaga, shuningdek, bevosita Allohning Elchisi (ﷺ)ga qarshi qilindi. Quraysh u zotga (ﷺ) nisbatan yolg‘on gapirdi va uni asossiz ayblади. Ular uning obro‘sini tushirish uchun ko‘plab yo‘llarni rejalashtirdi va nayranglar o‘ylab topdi.

The torture of Allah’s Messenger (pbuh) and his Sahabah went on unabated for some time until the Quraysh realized that it was all in vain, so they resorted to another method in order to fight the Da’wah, which consisted of libel and propaganda against Islam and the Muslims within Makkah as well as abroad, such as in Abyssinia. This method was used in all its types and forms, ranging from arguments, debates, mockery and a smear campaign. Libel was used against the Islamic ‘Aqeedah itself, and directly against the Messenger of Allah (pbuh). The Quraysh lied about him (pbuh) and accused him falsely. They planned and schemed many ways to discredit him.

Quraysh ayni Hajj mavsumida Islomni qanday qilib eng yaxshi obro'sizlantirish mumkinligini diqqat bilan rejalashtirdilar. Ular hatto al-Valid ibn al-Mug'irah bilan maslahatlashib, Allah Elchisi ﷺ ga tuhmat qilish usullarini ishlab chiqdilar. Ular Makkaga Hajj uchun kelayotgan arablarga nima deyish kerakligiga e'tibor qaratdilar. Ba'zilar uni kohin (folbin) deb e'lon qilishni taklif qildilar. Al-Valid buni rad etib, Muhammad ﷺ kohinlarning aqlsiz g'o'ldirashlari va qofiyali nutqidan xoli ekanini ta'kidladi. Ba'zilar uni shoir deb da'vo qildilar, lekin ular she'riyatning barcha shakllari va vaznlarini bilardilar, shuning uchun bu da'voni ham rad etdilar. Boshqalar uni jinlashgan deb taklif qildilar. Al-Valid buni ham rad etdi, chunki Muhammad ﷺ ning xulq-atvori jinlashgan odamnikiga o'xshamas edi. Yana boshqalar uni sehrgarlikda ayblay boshladilar, al-Valid esa Muhammad ﷺ sehrgarlar bajaradigan sirli san'atlarni, masalan, tugunlarga puflash degan mashhur marosimni qilmasligini aytib, bu fikrni ham rad etdi.

The Quraysh carefully prepared how best they could discredit Islam especially in the Hajj season. They went so far as to confer with al-Walid ibn al- Mughirah in order to formulate ways to libel the Messenger of Allah (pbuh). They focused on what they should tell the Arabs coming to Makkah for Hajj. Some suggested that they should announce that he was a Kahin (fortune-teller). Al- Walid rejected this by pointing out that Muhammad (pbuh) was devoid of the unintelligent murmuring and rhymed speech of the Kahin. Some claimed that he was a poet, yet they knew poetry in all its forms and metres and so rejected this claim too. Others suggested that he was possessed. Al-Walid also rejected this for Muhammad’s behavior was not that of a possessed man. Still others started accusing him of sorcery, al-Walid rejected this idea saying that Muhammad (pbuh) did not practice the secret arts performed by sorcerers, such as the well known ritual of blowing on knots.

Quraysh bir necha uzoq bahsdan so'ng uni "Sihr al-Bayan" (so'z sehri) ega bo'lgan sehrgar deb ayblashga kelishib oldilar. Shundan so'ng ular hojilar to'dalari orasiga tarqalib, arablarni Muhammad ﷺ ning gapini tinglashdan ogohlantirdilar va uni nutq sehrgari sifatida tasvirladilar. Ular uning Xabari odamni akasidan, otasidan, xotinidan yoki oilasidan ajratib qo'yishini aytdilar. Biroq bu targ'ibot foyda bermadi va Islom Xabari odamlarning ongini egallashda davom etdi. Shundan so'ng Quraysh an-Nadr ibn al-Horis huzuriga bordi va unga Allah Elchisi ﷺ ga qarshi tashviqot olib borish vazifasini topshirdi. U ﷺ odamlarni taklif qilib, ularni Allohni eslatib va Allohning o'tgan avlodlarni ogohlantirganini so'zlab yig'ilish o'tkazganida, an-Nadr ibn al-Horis o'rnidan turib, Fors shohlari va ularning dini haqida hikoyalar gapirar edi. U e'lon qilardi: "Muhammad menga qaraganda qaysi jihatdan yaxshiroq hikoyachi? Axir u ham menga o'xshab o'tmish qissalarini bayon qilmaydimi?" Quraysh bunday hikoyalar va mish-mishlarni keng tarqatdi. Ular odamlarga Muhammad ﷺ ning aytayotgani Allohdan emas, balki unga Jabr ismli nasroniy yigit o'rgatgan, deb aytdilar. Bu mish-mish odamlar orasida tarqalib ketdi, shunda Alloh (SWT) quyidagi oyatni nozil qilib javob berdi,

After a lengthy debate, the Quraysh agreed to accuse him of being a sorcerer possessing the Sihr al-Bayan (magic of words). Afterwards, they dispersed among the congregations of pilgrims warning the Arabs against listening to Muhammad (pbuh) and depicting him as a magician of speech. They said that his Message separated a man from his brother, or from his father, or from his wife, or from his family. However, this propaganda did not work, and the Message of Islam continued to grip the minds of the people. The Quraysh then approached al-Nadr ibn al-Harith and assigned to him the task of campaigning against the Messenger of Allah (pbuh). Whenever he (pbuh) held a meeting to which people were invited, reminding them of Allah and His admonishment of bygone generations, al-Nadr ibn al-Harith arose and narrated stories about the kings of Persia and their religion. He proclaimed, “In what respect is Muhammad a better story-teller than I? Does he not expound tales of the past the same as I do?” Quraysh spread such stories and gossip widely. They told people that what Muhammad (pbuh) was saying was not from Allah but was instead taught to him by a Christian youth named Jabr. This rumor spread among the people until Allah (swt) replied by revealing the following verse,

Haqiqatan, Biz ularning: «Unga (Muhammadga) faqat bir inson o‘rgatmoqda», deyishlarini bilamiz. Ular tilga olayotgan odamning tili yot, bu esa aniq arab tilidir. [An-Nahl, 16:103].

“And indeed We know that they say: “It is only a human being who teaches him (Muhammad)”. The tongue of the man they refer to is foreign, while this is a clear Arabic tongue.” [An-Nahl, 16:103].

Islomga qarshi tuhmat va musulmonlarga zulm Arabiston yarimorolida davom etdi. Quraysh ba'zi musulmonlarning majburiy murtadlikdan qo'rqib Habashistonga hijrat qilganini eshitgach, musulmonlarni obro'sizlantirish va Najoshiyning ularni o'z mamlakatidan haydab, qaytarib yuborishiga umid qilib, ularning ketidan ikki qat'iyatli elchi yubordi. Bu ikki elchi 'Amr ibn al-'As ibn Vo'il va 'Abdulloh ibn Rabi'a edi. Ular Habashistonga yetib kelib, Najoshiyning qo'mondonlariga sovg'alar taklif qilishdi, toki ular Najoshiyni musulmon qochqinlarni topshirishga ko'ndirishsin. Ular qo'mondonlarga shunday dedilar: "Bizning qavmimizdan bir qancha ahmoqlar Shohning yurtiga panoh topdilar. Ular bizning dinimizni tark etdilar, sizning dinizni ham qabul qilmadilar, balki hech biri bizga ham, sizga ham ma'lum bo'lmagan o'ylab topilgan bir din yaratdilar. Bizning oqsoqollarimiz ularni qaytarib olib kelish uchun bizni sizning oldingizga yubordilar. Shuning uchun ularni bizga topshiring, chunki ularning o'z xalqi ularning kamchiliklarini eng yaxshi biladi va ularga eng o'tkir nigoh bilan qaraydi." Shuningdek, ular Shoh musulmonlar bilan gaplashmasligini shart qilib qo'ydilar, chunki ular unga nima deyishlaridan qo'rqishardi. Qo'mondonlar Najoshiy bilan uchrashib, uni musulmonlarni ularning o'z xalqiga topshirishga maslahat berdilar.

The libel against Islam and the persecution of the Muslims continued in the Arabian Peninsula. When the Quraysh heard that some Muslims, being afraid of forced apostasy, had emigrated to Abyssinia they sent two determined envoys after them to discredit the Muslims in the hope that the Negus would expel them from his kingdom and have them sent back. The two envoys were ‘Amr ibn al-’As ibn Wa’il and ‘Abdullah ibn Rabi’ah. They reached Abyssinia and offered presents to the generals of the Negus to help them convince the Negus to extradite the Muslim refugees. They said to them, “Some foolish fellows from our people have taken refuge in the King’s country, they have forsaken our Deen and not accepted yours, but have brought into being an invented Deen which neither we nor you know anything about. Our nobles have sent us to you to return them. So surrender them to us, for their own people have the keenest insight and know most about their faults.” They also stipulated that the King should not speak to the Muslims, fearing what they might say to him. The generals met with the Negus and recommended that he surrender the Muslims to their own people.

Negus muslimlarni chaqirtirdi va ularga nima deyishlarini eshitishni talab qildi. Ular kelganida, u ulardan so'radi: "Sizlar o'z qavmingizni tark etib, na mening dinimga, na boshqa birorta dinga kirgan holda, qaysi dinga ergashdingiz?" Ja'far ibn Abu Solib unga Islomgacha bo'lgan jaholatlarini tushuntirib, ularning hozirgi holatini Islom hidoyati ostidagi holatga qiyoslab javob berdi. U shunday dedi: "Shundan so'ng qavmimiz bizga hujum qildi. Ular bizdan ustun kelgach, bizga zulm qildilar va bizni dinimizdan to'sdilar. Shunda biz sizning yurtingizga keldik, boshqalarni emas, sizni tanlab. Biz sizning huzuringizda zulm ko'rmaymiz, deb umid qilamiz." Negus Ja'farga dedi: "Sizlarda Allohdan elchingiz olib kelgan narsalardan biror narsa bormi, menga o'qib bersangiz?" Ja'far: "Ha", dedi va Maryam surasini boshidan to Alloh (SWT) aytgan joyigacha o'qib berdi.

The Negus summoned the Muslims and demanded to hear what they had to say for themselves. When they came he asked them, “What is this Deen for which you have forsaken your people without entering into my Deen or any other?” Ja’far ibn Abi Talib answered him by explaining their ignorance before Islam and comparing it to their new position under its guidance. He said, “Thereupon our people attacked us. So when they got the better of us, they treated us unjustly and came between us and our Deen, we came to your country, having chosen you above all others, but we hope that we shall not be treated unjustly while we are with you.” The Negus said to Ja’far, “Do you have with you anything from what your Messenger brought from Allah to read to me?” Ja’far said, “Yes,” and recited Surah Maryam from the beginning until where Allah (swt) says,

U shunda unga ishora qildi. Ular dedilar: "Beshikdagi go'dak bilan qanday gaplashamiz?" U (Iso) dedi: "Albatta, men Allohning bandasiman. U menga Kitob berdi va meni payg'ambar qildi. Qayerda bo'lmay, U meni barakali qildi va umrim boricha menga namozni va zakotni buyurdi. Onamga itoatkor qildi va meni takabbur, baxtsiz qilmadi. Tug'ilgan kunim, o'lgan kunim va tirik qilib qayta tiriltiriladigan kunimda menga salom bo'lsin!" [Maryam, 19:29-33].

“Then she pointed to him. They said: “How can we talk to one who is a child in the cradle? He (Jesus) said: Verily! I am a slave of Allah, He has given me the Scripture and made me a prophet; And He has made me blessed wheresoever I be, and has enjoined on me prayer, and Zakat, as long as I live. Andmade dutiful to mother, and made me not arrogant, unblest. And “Salam” (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!” [Maryam, 19:29-33].

Patriarxlar bu gapni eshitganda dedilar: «Bu va Rabbimiz ‘Iso (Iso) Masih olib kelgan narsa bir manbadan.» Negus dedi: «Haqiqatan, bu va Muso olib kelgan narsa bir mehrobdan chiqqan. Siz ikkingiz ketishingiz mumkin, Alloh haqqi, men ularni hech qachon bermayman va ular xiyonat qilinmaydi.» Ikki elchi Shohona saroyidan chiqdilar va vazifalarini bajarishning boshqa yo'lini o'ylay boshladilar. Ertasi kuni 'Amr ibn al-'As yana Negus huzuriga qaytib bordi va unga dedi: «Musulmonlar Iso, Maryamning o'g'li haqida dahshatli gaplar aytadilar. Ularni chaqirib, bu haqda so'rang.» Negus shunday qildi va Ja'far javob berdi: «Biz u haqda, bizning Payg'ambarimiz olib kelgan narsani aytamiz: u Allohning quli va Elchisi, Uning ruhi va Uning kalimasidir, uni Alloh muborak bokira Maryamga yuborgan.» Negus yerdan bir tayoqcha olib, uning bilan yerda chiziq chizdi va Ja'farga dedi: «Sizning dinингiz bilan bizning dinimiz orasida bu chiziqdan ko'p narsa yo'q», shundan so'ng ikki elchini qo'llari bo'sh holda qaytarib yubordi.

When the patriarchs heard this they said, “This and what our Lord ‘Isa (Jesus) the Messiah brought are from the same source.” The Negus said, “Of a truth, this and what Musa brought, come from the same niche. You two may go, for by Allah, I will never give them up and they shall not be betrayed.” The two envoys left the Royal Palace and began to think of another way to fulfill their task. The next day ‘Amr ibn al-’As went back to the Negus and said to him, “The Muslims say dreadful things about ‘Isa, son of Maryam, send for them and ask them about it.” He did so and Ja’far replied, “We say about him that which our Prophet brought, saying, he is the slave of Allah and His Messenger, and His spirit, and His word, which He cast into Maryam the blessed virgin.” The Negus took a stick from the ground, drew a line in the soil with it and said to Ja’far, “There is nothing more than this line between your Deen and ours”, and he discharged the two envoys empty-handed.

Oxir-oqibat, Islom da’vatiga qarshi yo‘naltirilgan barcha tashviqot usullari va vositalari muvaffaqiyatsizlikka uchradi. Payg‘ambar ﷺ chaqirayotgan narsada aks etgan haqiqatning o‘zi kuchi barcha mish-mishlarni, yolg‘onlarni va tashviqotni yengdi, Islom nuri esa uni obro‘sizlantirishga qaratilgan barcha urinishlarni tarqatib yubordi. Shu sababli Quraysh uchinchi usulga, ya’ni boykotga murojaat qildi. Ular Payg‘ambar ﷺ va uning oilasini butunlay yakkalab qo‘yishga kelishib oldilar. Ular hujjat tuzib, unda Banu Hoshim va Banu Abdul-Muttalib bilan muomala qilmaslikka, ularga o‘z ayollarini nikohga bermaslikka va ularning ayollarini o‘z nikohlariga olmaslikka, ulardan biror narsa sotib olmaslikka va ularga biror narsa sotmaslikka qaror qildilar. Bu shartlarga kelishib olgach, ular ahdlarini eslatib turish uchun ularni hujjatga yozib, Ka’baning ichiga osib qo‘ydilar. Ular bu jazo siyosati kutilgan natijani berishiga, tashviqot yoki qiynoqdan ko‘ra samaraliroq bo‘lishiga umid qilishdi.

Ultimately, all the ways and means of propaganda pronounced against the Islamic Da’wah failed. The sheer force of truth reflected in what the Messenger of Allah (pbuh) was calling for, defeated all rumors, lies and propaganda, and the light of Islam dissipated all attempts at discrediting it. Therefore, Quraysh resorted to a third method, which was the boycott. They agreed to completely isolate the Messenger of Allah (pbuh) and his family and they drew up a document in which they decided not to deal with Banu Hashim and Banu ‘Abd al-Muttalib, neither to marry their women nor give their own women to them in marriage, neither buy anything from them nor sell anything to them. When they had agreed on these conditions they wrote them in a deed and hung it inside the Ka’bah to remind them of their covenant. They anticipated that this policy of sanctions would bring the desired effect and that it would be more efficient than either propaganda or torture.

Boykot ikki-uch yil davom etdi, shu vaqtning o'zida Quraysh Banu Hoshim va Banu Abdulmuttalib Muhammad ﷺ dan voz kechadi, musulmonlar dinlaridan qaytadi va oxir-oqibat Muhammad ﷺ ularning rahmi-shafqatiga qoldiriladi, deb umid qilar edi. Ular bu jazo choralari yo Muhammad ﷺ ni Islomga da'vatidan voz kechishga, yo esa uning da'vati Quraysh uchun tahdid solib, ularning dini yo'q bo'lib ketishiga olib keladi, deb umid qilar edilar. Ammo bu usul Allah Elchisining qat'iyatini faqat mustahkamladi va uning sahobalarini da'vatni tarqatishda yanada ko'proq tirishqoqlikka undadi. Boykot Makkaning ichida va tashqarisida Islom xabarining tarqalishiga to'sqinlik qila olmadi. Boykot haqidagi xabar Makkadan tashqaridagi arablarga yetib bordi va da'vat ko'plab qabilalar orasida yoyildi. Arabiston yarim orolining hamma joyida Islom muhokama mavzusiga aylandi.

The boycott continued for two to three years, all the while the Quraysh were hoping that Banu Hashim and Banu ‘Abd al-Muttalib would abandon Muhammad (pbuh), that the Muslims would renounce their faith, and that eventually Muhammad (pbuh) would be left all alone at their mercy. They hoped the sanctions would either lead to Muhammad (pbuh) abandoning his call for Islam, or to the threat that his call posed to the Quraysh and their Deen disappearing. However, this technique only strengthened the Messenger of Allah’s resolve and made his Sahabah more diligent in pursuing the Da’wah. The boycott failed to put a halt to the spread of the Message of Islam inside and outside Makkah. News of the boycott reached the Arabs outside Makkah and the call spread among many tribes. Islam was a subject of discussion all over the Arabian Peninsula.

Ammo boykot va och qolish davom etdi, Quraysh tuzgan hujjat esa amalda qolaverdi. Payg‘ambarning oilasi va sahobalar ochlik va yo‘qchilikka duchor bo‘lib, hamdardlardan olgan oz-moz ozuqa bilan kun kechirdilar. Ularga faqat muqaddas oylarda nafas rostlash imkoni bor edi: o‘sha paytda Allah elchisi ﷺ Ka’baga borib, odamlarni Allahning diniga da’vat qilar, ularga Uning mukofotlari haqida gapirar va Uning azobidan ogohlantirar edi, so‘ngra yana tog‘ vodiysiga qaytishga majbur bo‘lardi. Bu holat Allah elchisi ﷺ, uning oilasi va sahobalariga arablarning hamdardligini qozondirdi: ulardan ba’zilari chaqiruvga javob berib, Islomni qabul qildilar, boshqalari esa yashirincha ularga ovqat va ichimlik yuborib turdilar. Hisham ibn ‘Amr kechasi yuklari ozuqa bilan to‘la tuyalarni olib kelishi ma’lum edi. Vodiy og‘ziga yetgach, u tuyani qo‘yib yuborar, yon tomoniga bir shapaloq urib, musulmonlar turgan vodiyga haydardi. Ular ozuqani olib, tuyani so‘yib, yer edilar.

However, the boycott and starvation went on relentlessly and the document which the Quraysh drew up remained enforced. The Messenger’s family and the Sahabah suffered hunger and deprivation and subsisted on meager provisions which they obtained from sympathizers. Their only respite was during the sacred months, when the Messenger of Allah (pbuh) used to go to the Ka’bah and invite people to the Deen of Allah, telling them of His rewards and warning them about His punishment, then afterwards he had to return to the mountain valley. This earned Allah’s Messenger (pbuh), his Family and his Sahabah the sympathy of the Arabs, some of whom responded to the call and embraced Islam, while others sent food and drink to them secretly. Hisham ibn ‘Amr was known to have brought camels laden with food at night and on reaching the mouth of the valley he would release the animal, give it a slap on its side, and send it into the valley to where the Muslims were. They would take the food, slaughter the camel and eat it.

Muslimlar taxminan uch yil davomida boykotga chidashlari kerak edi, bu davrda hayot juda og'irlashdi, to Alloh (SWT) Uning yordamini yubormaguncha va nihoyat qamalni buzmaguncha. Quraysh qabilasidan besh yigit — Zuhayr ibn Abu Umayya, Hisham ibn Amr, al-Mut'im ibn Adiy, Abu al-Bakhtariy ibn Hisham va Zam'a ibn al-Aswad to'planishdi. Ular hujjat va uning jazolari haqida gaplashdilar va o'sha paytdagi ko'pgina Quraysh kabi, ular ham unga nisbatan norozilik bildirdilar. Oxir-oqibat, ular adolatsiz boykotning butun masalasini uni bekor qildirish orqali hal qilishga kelishib oldilar.

The Muslims were to endure the boycott for about three years, during which life became extremely harsh, until Allah (swt) sent His relief and finally broke the siege. Five young men from Quraysh, Zuhayr ibn Abi Umayyah, Hisham ibn ‘Amr, al-Mut’im ibn ‘Adi, Abu al-Bakhtari ibn Hisham and Zama’ah ibn al-Aswad gathered together. They talked about the document and its sanctions and they, like many of the Quraysh at that time, expressed their resentment towards it. At length they agreed to resolve the whole issue of the unjust boycott by securing its annulment.

Ertasi kuni ular Ka’baga bordilar va Zuhayr uning atrofini yetti marta aylandi. Yig‘ilgan odamlarga murojaat qilib, u shunday dedi: “Ey Makka aholisi, Bani Hoshim halok bo‘layotgan bir paytda biz yeb-ichib, kiyinib yuraveramizmi? Ular sotib ololmaydi va sota olmaydi. Allah (SWT) haqi bilan aytaman, bu la’nati boykot hujjati yirtib tashlanmaguncha tinchimaymiz.” Yonida turgan Abu Jahl qichqirdi: “Yolg‘on gapiryapsan, Allah haqi bilan aytaman, u hech qachon yirtilmaydi.” Shu payt qolgan to‘rt nafar Zama’ah – Abu al-Bakhtariy, al-Mut’im va Hisham – odamlar orasiga tarqalib, Zuhayrni qo‘llab-quvvatlab baqirishdi. Abu Jahl bu ish oldindan kelishib qilinganini tushundi, shu sababli yomonlikdan qo‘rqib, orqaga chekindi. Al-Mut’im hujjatni yirtish uchun borganida, unda “Sening nomingdan, ey Allah” degan so‘zlardan tashqari hammasini oq chumolilar allaqachon yeb bo‘lganini ko‘rdi.

The next day, they went to the Ka’bah and Zuhayr went around it seven times. Addressing the crowd who were present, he said, “O people of Makkah, are we to eat and clothe ourselves while Banu Hashim perish, unable to buy or sell? By Allah (swt) will not rest until this damn boycotting document is torn up.” Abu Jahl, who was nearby, exclaimed, “You lie, by Allah it shall not be torn up.” At this point the other four Zama’ah, Abu al-Bakhtari, al-Mut’im and Hisham, who had dispersed among the crowd, shouted back in support of Zuhayr. Abu Jahl realized that it was a matter which had been arranged beforehand, so he feared the worst and backed off. When al-Mut’im went to tear up the document he discovered that white ants had already eaten it except for the words ‘In your name, O Allah’.

Allohning Elchisi ﷺ va uning sahobalari Makkaga qaytishga yo‘l oldilar va nihoyat, boykot bekor qilindi. Shundan so‘ng Allohning Elchisi ﷺ o‘z da’vatini davom ettirdi va musulmonlar soni barqaror ravishda ortib bordi. Bu esa Quraysh kishilarining Islom xabarini bostirish uchun qo‘llagan barcha usullarining muvaffaqiyatsizlikka uchraganini ko‘rsatdi. Kofirlar musulmonlar bilan ularning dini o‘rtasiga to‘siq qo‘yishga va Allohning Elchisi ﷺ ni o‘z da’vatidan voz kechishga majbur qilishga urinishda davom etdilar. Ammo Allohning yordami bilan bu da’vat barcha to‘siqlar va qiyinchiliklarga qaramay keng tarqaldi.

The Messenger of Allah (pbuh) and his Sahabah then proceeded to return to Makkah and the embargo was finally lifted. Thereafter, Allah’s Messenger (pbuh) continued to pursue his call and the number of Muslims continued to grow steadily, marking the failure of all the methods the Quraysh employed in their attempt to suppress the Message of Islam. The Kuffar continued in their attempts to come between the Muslims and their Deen and to make Allah’s Messenger (pbuh) renounce his Da’wah which, with Allah’s help, became widespread despite all obstacles and hardships.