Islom da'vatining Quraysh ustidagi ta'siri tabiiy edi, chunki Allohning Elchisi ﷺ kurashga kirishdi va o'z jamoasini Quraysh oldida ko'zga tashlanadigan va chaqiruvchi tarzda namoyon qildi. Bu esa ularga da'vatning ularga qanday oqibatlar olib kelishi haqida shubhalanishga hech qanday joy qoldirmadi. Bundan tashqari, da'vatning o'zi Quraysh va Makka jamiyatiga qarshi kurashni ham o'z ichiga olar edi, chunki u Allohning yagonaligiga, faqat Unga ibodat qilishga, butlarga sig'inishni tark etishga hamda ular yashab kelayotgan buzuq tizimdan voz kechishga chaqirardi. Shu sababli da'vat Quraysh bilan ziddiyatga kirdi, bu esa muqarrar edi, chunki Allohning Elchisi ﷺ ularning fikrlashini obro'sizlantirishi, xudolarini masxara qilishi, turmush tarzini kulgi ostiga olishi va zolim amallarini qoralashi lozim edi.

The impact that the Islamic call had on Quraysh was only natural, for the Messenger of Allah (pbuh) took up the struggle and presented his group to the Quraysh in a conspicuous and challenging manner. It left them with no room to doubt its implications upon them. In addition, the call itself included the struggle against Quraysh and the Makkan society, for it was calling to the Oneness of Allah, to worship Him alone, to abandon the worship of idols and to renounce the decadent system they were living by. Therefore the call was at loggerheads with the Quraysh, and this was inevitable since the Messenger of Allah (pbuh) was to discredit their thinking, ridicule their gods, mock their way of life, and deplore their tyrannical practices.

Qachonki unga (ﷺ) biror oyat nozil bo‘lsa, u uni Quraysh oldida ochiq-oshkora o‘qirdi. U Allohning so‘zlarini tilovat qilardi:

Whenever a verse was revealed to him (pbuh), he would attack the Quraysh with it openly. He would recite Allah’s words,

"Albatta, siz (kofirlar) va Allohdan boshqa hozir ibodat qilayotgan narsalaringiz — hammasi Jahannam o'tining yoqilg'isidir!" [Al-Anbiyo, 21:98].

“Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell!” [Al-Anbiya, 21:98].

U'sha (u) zotan jamiyatdagi ribo kabi munosabatlarni qattiq tanqid qildi ﷺ.

He (pbuh) strongly attacked the relationship in the society such as Riba,

"Odamlarning mollari aro ko'payish uchun berilgan sudxo'rlik Alloh huzurida ko'paymaydi" {Ar-Rum, 30:39}.

“And that which you give in usury (to others), in order that it may increase, has no increase with Allah” [Ar-Rum, 30:39].

va tarozida aldashni tanqid qilish

and attacking cheating in the scales,

“Vayl (halokat) aldamchilarga! Ular odamlardan o‘lchab olganlarida, to‘liq olishadi. Lekin ularga o‘lchab yoki tortib berganlarida, kamaytirib beradilar.” [Al-Mutaffifin 83: 1-3].

“Woe to those that deal in fraud those who, when they have to receive by measure, from men, exact full measure. But when they have to measure a weight to men, give less than due.” [Al-Mutaffiffin 83: 1-3].

Shunda Quraysh unga qarshi chiqdi va u hamda uning sahobalariga hujum qila boshladi. Buni ular qiynoq, iqtisodiy bosim va uning shaxsiga hamda diniga qarshi tashviqot orqali amalga oshirishga harakat qildilar. Shunga javoban u ﷺ ularga qarshi hujumga o'tdi, ularning noto'g'ri qarashlariga qarshi kurashini davom ettirdi va ularning buzuq e'tiqodlarini barbod qildi, Allah (SWT) belgilagan yo'l bilan Islom xabarini yoyish uchun. U ﷺ Quraysh tomonidan unga qaratilgan turli xil zulmlarga qaramay, odamlarni Islomga ochiqdan-ochiq, hech qanday murosasiz va savdolashmasdan chaqirdi, garchi u himoyasiz, haqiqiy yordamchisi, ittifoqchisi, moddiy vositalari va qurolsiz shaxs bo'lsa-da. U ﷺ ochiqchasiga va chaqiriq bilan keldi, Allahning dinini katta qat'iyat va iymon bilan targ'ib qildi, barcha mashaqqatlarni e'tiborsiz qoldirdi, zaiflikka yo'l qo'ymadi va xabar uchun ulkan yukni ko'tarishga tayyor bo'ldi. Bu unga Quraysh uning yo'liga qo'ygan barcha to'siqlarni yengib o'tishga imkon berdi, ular uni odamlar bilan orasiga solish uchun mo'ljallangan edi.

Quraysh, therefore, confronted him and began fighting him and his Sahabah, This they endeavoured to do by means of torture, sanctions and propaganda against him personally and against his Deen. In return he (pbuh) carried the offensive to them, pursuing his struggle against their erroneous notions and demolishing their corrupt beliefs in order to spread the Message of Islam according to the way decreed by Allah (swt). He (pbuh) invited people to Islam openly, without compromising and bargaining, despite all the various types of persecution of Quraysh upon him, and despite being a defenseless figure with no real help, no ally, no material means and no weapons. He (pbuh) came conspicuously and challengingly, inviting to the Deen of Allah with great resolve and faith, ignoring all the hardships, not allowing weakness to get the better of him, ready to endure the colossal burdens for the sake of the Message. This enabled him to surmount all the obstacles that Quraysh put in his way, which were designed to come between him and the people.

Allohning Elchisi ﷺ odamlarga yetib borishga va ularga Xabarni yetkazishga muvaffaq bo‘ldilar; o‘z navbatida ular Islomni qabul qildilar, chunki haqiqat va aql kuchi batilni yengdi. Islom nuri arablar orasida porlay boshladi, ko‘plab but-parastlar Islomni qabul qildilar, shuningdek ko‘plab nasroniylar ham; hatto Quraysh yetakchilari ham intilishga to‘la qalb bilan Qur’onni tinglay boshladilar.

The Messenger of Allah (pbuh) succeeded in reaching the people and in conveying the Message to them; in turn they embraced Islam because the truth and the force of reason defeated the falsehood. The light of Islam began shining amongst the Arabs, many idol worshippers embraced Islam, so did many Christians, even the leaders of Quraysh began listening to the Qur’an with yearning hearts.

Tufayl ibn ʿAmr ad-Dausiy Makkaga kelganida, Allohning Elchisi ﷺ ham o‘sha yerda edilar. U muhim bir asilzoda, juda aqlli va biroz zehni o‘tkir shoir edi. Quraysh unga darhol murojaat qilib, bu Muhammad ﷺ ularga ko‘p zarar yetkazganini, u sehrgar ekanini va uning gaplari odamlarni oilasidan ajratib qo‘yishini ogohlantirdi. Ular, uning ham shunga o‘xshash ta’sirga uchrashidan qo‘rqishayotganini aytib, Muhammad ﷺ bilan gaplashmaslikni hamda uning bir og‘iz so‘zini ham tinglamaslikni maslahat berishdi. Bir kuni Tufayl Ka’baga bordi, o‘sha payt Allohning Elchisi ﷺ ham o‘sha yerda edilar. U Payg‘ambar ﷺ ning gaplarining bir qismini tingladi va ularni go‘zal topdi. Shunda u o‘ziga shunday dedi: “Alloh haqqi! Men aqlli odamman, shoirman, yaxshi bilan yomonning farqini yaxshi bilaman. Unda bu odam aytayotgan gaplarni tinglashimga nima to‘sqinlik qilishi mumkin? Agar gap yaxshi bo‘lsa, qabul qilaman; agar yomon bo‘lsa, rad etaman.” U Allohning Elchisi ﷺ ortidan uylariga bordi va o‘zi haqida hamda xayolidagi fikrlarni unga aytib berdi. Shunda Allohning Elchisi ﷺ uni Islomga da’vat qildilar va unga Qur’on o‘qib berdilar. U musulmon bo‘ldi va bu haqiqat ekanini e’lon qildi. Keyin qavmiga qaytib, ularni ham Islomga da’vat qilishga kirishdi.

Al-Tufayl ibn ‘Amr al-Dausi came to Makkah when Allah’s Messenger (pbuh) was there. He was an important nobleman, very intelligent and a poet of some understanding. Quraysh approached him immediately and warned him that this fellow Muhammad (pbuh) had done them much harm, that he was a sorcerer and that his talk separated men from their families. They exclaimed that they feared he might have the same effect on him and advised him not to speak to Muhammad (pbuh) or listen to a word he said. Al-Tufayl went one day to the Ka’bah and it happened that Allah’s Messenger (pbuh) was there, he listened to some of his speech and found it beautiful, so he said to himself, “By Allah! Here I am, an intelligent man, a poet, knowing perfectly well the difference between good and evil, so what is to prevent me from listening to what this man is saying? If it is good I shall accept it and if it is bad I shall reject it.” He followed the Messenger of Allah (pbuh) to his house and told him about himself and what was on his mind. So Allah’s Messenger (pbuh) invited him to Islam and recited to him the Qur’an. He became a Muslim and declared that it was the truth. Then he went back to his people and proceeded to call them to Islam.

Rasulullah ﷺ Makkada bo‘lganlarida, uning haqida xabar topgan yigirmaga yaqin nasroniy uning oldiga borishdi. Ular uning yonida o‘tirib, uni tinglashdi, unga ishonib iymon keltirdilar va uning haqligini e'lon qildilar. Bu Quraysh kofirlarini g‘azablantirdi va ular keyinroq Makkadan chiqib ketayotganlarida ularni to‘xtatib, haqorat qilishdi: “Allah sizlarni halok qilsin! Qanday bechora to‘da ekansiz. Uyingizdagi odamlaringiz sizlarni bu odam haqida ma'lumot olib kelish uchun yuborishgan, sizlar uning yonida o‘tirishingiz bilanoq dinlaringizdan voz kechib, uning so‘zlariga ishonib qoldingiz.” Biroq bu ularga ta'sir qilmadi va ularning Islomga bo‘lgan e'tiqodiga ham ta'sir qilmadi, balki Allahga (SWT) bo‘lgan imonlarini yanada mustahkamladi. Rasulullah ﷺ ning ta'siri kuchaydi, odamlarning Qur'on tinglashga bo‘lgan intilishi ham ortdi. Shu darajaga yetdiki, Quraysh orasidagi unga eng qattiq dushman bo‘lganlar ham u ﷺ chaqirayotgan narsaning haqiqatan to‘g‘ri ekanligi haqida o‘ylay boshlashdi. Bu ularni Qur'onni yashirincha tinglashga olib keldi.

While the Messenger of Allah (pbuh) was in Makkah, some twenty Christians traveled to meet him after receiving news about him. They sat and listened to him and accepted and believed in him and declared his truth. This enraged the Quraysh and they later intercepted them as they were leaving Makkah and hurled insults at them saying, “May Allah bring you ruin! What a wretched band you are. Your people at home sent you to bring them information about this man, and as soon as you sat with him, you renounced your religion and believed in what he said.” This, however, did not affect them, nor did it affect their belief in Islam, rather it strengthened all the more their belief in Allah (swt). The impact of the Messenger of Allah (pbuh) increased, as did people’s yearning to listen to the Qur’an. It reached a point whereby his harshest opponents from the Quraysh began wondering whether what he (pbuh) was calling for was really true. This led them to listen to the Qur’an in secret.

Abu Sufyon ibn Harb, Abu Jahl Amr ibn Hisham va al-Akhnas ibn Shuraiq har biri Allohning Elchisi ﷺ uyida namoz o‘qiyotganda uni boshqasi ham tinglayotganini bilmas edi. Har biri o‘zini yashirib, tinglashi mumkin bo‘lgan joyni tanlab o‘tirdi. Hech biri boshqasining qayerda ekanini bilmas edi. Allohning Elchisi ﷺ odatda tunning ko‘p qismini Qur’on tilovat qilib o‘tkazardi. Ular o‘sha kechani uni diqqat bilan tinglab o‘tkazdilar; ularning fikri band bo‘ldi, qalblari ta’sirlandi, to tong otguncha, so‘ngra hammasi tezda tarqab ketdi. Uyga qaytayotganda ular tasodifan uchrashib qoldilar va bir-birini malomat qilib, har biri boshqasiga: “Buni yana qilmang, chunki yengiltak ahmoqlardan biri sizni ko‘rib qolsa, obro‘ingiz to‘kilib, zaiflashadi va tarozi Muhammad foydasiga og‘adi”, dedi. Ikkinchi kecha har biri o‘zini o‘sha oldingi kecha o‘tirgan joyga oyoqlari olib borayotganini his qildi. Uchovlari yana Allohning Elchisi ﷺ Allohning Kitobini tilovat qilishini tinglashdi va, avvalgidek, tongda uchrashib, bir-birini malomat qildilar; ammo bu ularni uchinchi kechaga ham kelishdan to‘xtatmadi. Muhammadning Xabariga nisbatan o‘z zaifliklarini anglagach, ular qat’iy qasam ichib, boshqa qaytmaslikka va'da berdilar. Shunga qaramay, bu voqea uch kecha eshitganlari haqida fikr almashuviga olib keldi; ular xavotirga tushdilar, chunki ularning harakatlari hech biri qabila boshlig‘i sifatida yo‘l qo‘ya olmaydigan zaiflik alomatlarini namoyon etgan edi. Ular tan olishdiki, bu Muhammad ﷺ qo‘liga o‘ynash deb talqin qilinishi va odamlarni uning Xabarini qabul qilishga undashi mumkin edi.

Abu Sufyan ibn Harb, Abu Jahl ‘Amr ibn Hisham and al-Akhnas ibn Shurayq, were each unaware that the other was going to listen to the Messenger of Allah (pbuh) as he was praying in his house. Each one was disguised and each chose a place to sit where he could listen. None knew where the other was. Allah’s Messenger (pbuh) regularly stayed up most of the night reciting the Qur’an. They passed this particular night listening attentively to him, their minds were captured and their hearts affected, until dawn arose when they all quickly dispersed. On the way home they met accidentally, reproaching one another, each one saying to the other, “Don’t do it again, for if one of the lightminded fools sees you, it would compromise and weaken your standing, and it would tip the scales in Muhammad’s favor.” On the second night, each of them felt his legs taking him to the same spot where he had spent the previous night. The three listened once again to Allah’s Messenger (pbuh) reciting the Book of Allah and, as before, they met at dawn and reproached each other, yet this did not prevent them from attending for a third night. When they realized their weakness towards Muhammad’s Message, they took a solemn oath never to return. Nevertheless this incident resulted in an exchange of views concerning what they had heard over the three nights; they were agitated because their actions manifested signs of weakness which none of them, as leader of his tribe, could afford. This, they acknowledged, could be construed as playing into the hands of Muhammad (pbuh) and it might encourage the people to accept his Message.

Quraysh barcha to'siqlarga qaramay, da'vat Makkaga kirib bordi va Quraysh islomning arab qabilalari orasida tarqalishidan, ya'ni eng yomon narsadan qo'rqib, vahimaga tushdi. Shu sababli Quraysh Allohning Elchisi ﷺ va ashoblariga qarshi dushmanlik harakatini kuchaytirdi. Vaziyat oxir-oqibat deyarli chidab bo'lmas darajaga yetdi va Allohning Elchisi ﷺ Banu Saqif qabilasi islomni qabul qilar degan umidda ularning yordami va himoyasini izlab, Ta'if shahriga bordi. U zot ularga o'z xohishi bilan yaqinlashdi, lekin ular unga qo'pol gapirdilar va juda yomon muomala qildilar. Ular o'zlarining cho'pchak va qullarini qo'zg'ashdi, ular esa unga haqorat va toshlar yog'dirdilar, natijada uning butun vujudi, shu jumladan oyoqlari ham qonga botdi. U ﷺ Rabi'aning o'g'illari Shabib va Shayba'ga tegishli bog'ga borib panoh topishga muvaffaq bo'ldi. U yerda o'z ahvoli va da'vat haqida o'ylab o'tirdi. U ikki qabila sardorining himoyasisiz Makkaga kira olmasligini, Ta'ifda ko'rsatilgan muomaladan keyin esa u yerga qaytib borolmasligini bilar edi, ikki kofirga tegishli bog'da qolishi ham mumkin emas edi. U ﷺ juda qayg'uga tushdi, qo'llarini osmonga ko'tarib, Allohga (SWT) iltijo va nola qildi. Og'riq ichida va Allohga (SWT) cheksiz ishonch bilan dedi: "Ey Alloh! Men o'z ojizligim, kam kuchim va odamlar oldidagi xo'rligimdan Senga shikoyat qilaman. Ey Eng Merhamatli! Sen zaif kishilarning Robbisisan va Sen mening Robbimsan. Meni kimga topshirasan? Meni xo'rlaydigan yiroq birovgami yoki menga ustunlik bergan dushmangagami? Agar Sen mendan g'azablanmasang, boshqa hech narsaga parvom yo'q. Menga bergan sog'-salomatliging menga yetarlidir. Sening yuzingning nuriga panoh tilayman, bu nur bilan zulmat yoritiladi, dunyo va oxirat ishlari to'g'ri tartibga solinadi, shunda Sening g'azabing mendan qaytmasin yoki Sening qahring menga tushmasin. Sen rozi bo'lguncha Senga rozilik lozim." "Sendan boshqa hech qanday kuch va qudrat yo‘q."

Despite all the obstacles that the Quraysh laid down, the call succeeded in penetrating Makkah, and the Quraysh became panic stricken fearing the worst, i.e. the spreading of Islam among the Arab tribes. Quraysh, therefore, intensified their hostile campaign against Allah’s Messenger (pbuh) and his Sahabah. The situation eventually became almost unbearable and Allah’s Messenger (pbuh) went to the city of Ta’if seeking the Nussrah (support) and protection of Banu Thaqif in the hope that they might embrace Islam. He approached them on his own, but they spoke to him harshly and treated him very badly. They stirred up their louts and slaves who hurled insults and stones at him until the whole of his body including his feet bled. He (pbuh) managed to take refuge in an orchard belonging to Shabeeb and Shayba, sons of Rabi’ah. There he sat thinking about his situation and about the call. He knew that he could not enter Makkah without one of the leaders’ protection, neither could he go back to Ta’if after the way he had been treated there, and he could not stay in the orchard for it belonged to two disbelievers. He (pbuh) felt very distressed and lifted his arms to the sky lamenting and supplicating to Allah (swt). Painfully and with immense confidence in Allah (swt), he said, “O Allah! To You I complain of my weakness, little resource, and lowliness before man. O Most Merciful! You are the Lord of the weak, and You are my Lord. To whom would You confide in me? To one afar who will misuse me or to an enemy to whom You have given dominance over me? If You are not angry with me, I do not care about anything else. Your favor of well-being on me is sufficient for me. I take refuge in the light of Your countenance by which the darkness is illuminated, and the things of this world and the next are rightly ordered, lest Your anger descend upon me or Your wrath not light upon me but come down on me. It is for You to be satisfied until You are well pleased. There is no power and no might except in You.”.

U shundan so‘ng u al-Mut’im ibn ‘Adiy himoyasida Makkaga qaytdi. Quraysh Payg‘ambar ﷺ ning Ta’ifda boshidan kechirganlarini tez orada bildi va bu ularning unga nisbatan zulmini yanada kuchaytirdi hamda odamlarga uni tinglashni man qildi. Makkaliklar uni tark etdilar va uning va’zini eshitishdan o‘zlarini tiydilar. Biroq u ﷺ hech qachon ruhan tushkunlikka tushmadi va bayram mavsumlarida o‘zini qabilalarga taklif qilib, ularni Islomga da’vat etishda, o‘zini Allah (SWT) tomonidan yuborilgan Payg‘ambar ekanligini aytishda va unga iymon keltirishga chaqirishda davom etdi. Lekin uning nafratga to‘la amakisi Abu Lahab uning nazaridan hech qachon chetda qolmadi. U ﷺ ning har qayerga borganida ortidan ergashib, odamlarga uni tinglamaslikni tayinlar edi, shuning uchun odamlar unga e’tibor bermay, uni e’tiborsiz qoldirardilar.

Whereupon he returned to Makkah under the protection of al-Mut’im ibn ‘Adiy. The Quraysh soon learned of what had happened to the Messenger of Allah (pbuh) in Ta’if, and this only made them increase their ill treatment of the Messenger (pbuh) and they prohibited people from listening to him. The Makkans deserted him and refrained from listening to his preaching. However, he (pbuh) was never disheartened, and went on calling people to the Deen of Allah by offering himself to the tribes during the festive seasons, inviting them to Islam, telling them that he was a Prophet sent by Allah (swt) and asking them to believe in him. But Abu Lahab, his hateful uncle, never left his sight. He followed him everywhere telling people not to listen to him, so the people ignored him and paid him no attention.

Allohning Elchisi ﷺ keyin qabilalarni ularning yashash joylarida ziyorat qilishga o‘tdi va o‘zini ularga taklif qildi. U Kinda, Kalb, Banu Hanifa va Banu ‘Omir ibn Sa’sa qabilalariga bordi. Ulardan hech biri uning da’vatiga haqiqatan javob bermadi, ularning hammasi uni qattiq rad etdi, ayniqsa Banu Hanifa. Banu ‘Omir esa, unga bay’at berish evaziga, uning vafotidan keyin hokimiyat berilishini talab qildi. U ﷺ shunday javob berdi: “Hokimiyat Allohning xohlagan joyiga qo‘yadigan ishdir.” Buni eshitgach, Banu ‘Omir ham yordam berishdan bosh tortdi.

The Messenger of Allah (pbuh) then resorted to visiting the tribes in their dwellings, offering himself to them. He visited the tribes of Kinda, Kalb, Banu Hanifah and Banu ‘Aamir ibn Sa’sah. None of them actually responded to his call and they all bitterly opposed him, especially Banu Hanifah. As for Banu ‘Aamir, they wanted authority after him in return for giving him allegiance. He (pbuh) replied, “Authority is a matter which Allah places where He pleases.” Upon hearing this Banu ‘Aamir also declined to help.

Shunday qilib, Makka Islomni rad etdi, Ta’if aholisi ham shunday qildi, qabilalar ham Allah Elchisining ﷺ da’vatini rad etdi. Savdo qilish uchun Makkaga kelgan qabilalar Allah Elchisining ﷺ ahvoli va uning yakka qolganidan xabar topdilar, bu esa ularni uzoqlashtirib, uning yakkalanishini yanada og'irlashtirdi. Islomga da’vat qilish ancha qiyinlashdi, qattiqqo'l Makka jamiyati esa to'liq rad etish, kufr va qaysarlik alomatlarini ko'rsatdi. Makkadagi da’vatdan umidlar juda past bo'lib qoldi.

Therefore, Makkah rejected Islam, as did the people of Ta’if, and the tribes too rejected the Messenger of Allah’s call. Those tribes who came to Makkah to conduct business learned of the situation of the Messenger of Allah (pbuh) and his isolation, and this only drove them further away from him, thus worsening his isolation. The call for Islam became much more difficult while the hardened Makkan society showed signs of total rejection, disbelief and stubbornness. Expectations for the Da’wah in Makkah became very low.