Makkada Rasulullah ﷺ ning da'vati ikki bosqichga bo'lingan edi. Birinchi bosqich ta'lim berish, tarbiyalash hamda aqliy va ruhiy barkamollik bosqichi edi. Ikkinchi bosqich esa Xabarni yoyish va kurash bosqichi edi. Birinchi bosqichning maqsadi yangi tushunchalarning to'g'ri anglanishini ta'minlash, ularni shaxslarga singdirish va ular atrofida shaxsiyatlarni shakllantirish edi. Ikkinchi bosqichning maqsadi esa ushbu tushunchalarni jamiyatda harakatga keltiruvchi kuchga aylantirish, uni hayotning turli sohalarida ularni amalga oshirishga undash edi. Tushunchalar jamiyatda amalga oshirilmas ekan, jonsiz ma'lumotlar majmuidan boshqa narsa emas. Bu tushunchalar jonlanishi va amalga oshirilishi uchun avval oddiy fikrlardan jamiyat ichidagi harakatlantiruvchi kuchga aylanish jarayonidan o'tishi kerak: odamlar ularni qabul qilishi, anglashi, ko'tarib yurishi va ularni amalga oshirish uchun kurashishi lozim. Oxir-oqibat, bu tushunchalarning amalga oshirilishi muqarrar bo'lib qoladi.

The Da’wah of the Messenger of Allah (pbuh) in Makkah was divided into two stages. The first stage was the stage of teaching, culturing and intellectual and spiritual building. The second stage was the spreading of the Message and the struggle. The first stage was to ensure the correct understanding of new concepts and to incorporate them into personalities and to structure them around these concepts. The second stage was to transfer these concepts into a mobilizing force in the society that drives it to implement them in the different walks of life. Concepts are nothing but a mass of lifeless information unless they are implemented in a society. In order for these concepts to be energized and implemented, they first have to go through the process of being transformed from mere thoughts to becoming a driving force within the society, with people adopting them, realizing, carrying them and struggling to implement them. Eventually, the implementation of these concepts would become inevitable.

Mana, Allloh elchisi (ﷺ) Makkada da'vatini qanday olib borgan edilar. Birinchi bosqichda u odamlarni Islomga chaqirdi, ularni Islom tushunchalari bilan tarbiyaladi va ularga uning ahkomlarini o'rgatdi. U Islom e'tiqodi asosida qo'li yetgan kishilarni to'pladi. Bu shaxslarni yashirin ravishda guruhlarga birlashtirish va ularni da'vat uchun tayyorlash bosqichi edi. Allloh elchisi (ﷺ) da'vatni toxtovsiz davom ettirdi, Islomni qabul qilgan barcha kishilarni tarbiyalashga intilib. U ularni al-Arqamning uyida to'plardi yoki ularning o'z uylarida yoki tog' vodiylarida halqalar bo'yicha tarbiyalash uchun kishi yuborardi. Ular buni yashirin tarzda qilib, bir guruh bo'lib to'planardilar. Ularning e'tiqodi mustahkamlanar, o'zaro munosabatlari yaqinlashar, shuningdek, kundalik duch keladigan vazifalari haqidagi ongi o'sib, nihoyat da'vat yo'lida har qanday narsani qurbon qilishga tayyor bo'lardilar. Xabar ularning qalbi va ongida chuqur ildiz otdi, Islom ularning tomirlaridagi qonday bo'lib qoldi - ular Islomning yurувchi namunalariga aylandilar. Shu sababli, Quraysh ko'zidan o'zlarini va da'vatni yashirishga urinishlariga qaramay, xabar hech qachon faqat ularning o'zlari bilan cheklanib qolishi mumkin emas edi.

This is how the Messenger of Allah (pbuh) went about his call in Makkah. In the first stage, he called people to Islam, cultured them with its concepts and taught them its rules. He gathered whoever he could on the basis of the Islamic belief. This was the stage of secretly grouping individuals and orienting them for the Da’wah. Allah’s Messenger (pbuh) relentlessly pursued the call, eager to acculturate all those who embraced Islam. He gathered them in the house of al- Arqam, or sent someone to culture them in circles in their own homes or in the mountain valleys. They did so in secret and gathered in a group. Their belief became stronger, and relations between them closer, and their awareness of the task that they faced daily until they were ready to sacrifice anything in the way of the Da’wah. The Message took deep root in their hearts and in their minds, Islam became like the blood in their veins - they became walking examples of Islam. Therefore, the Message could never remain confined within themselves, despite their attempts to keep themselves and the Da’wah away from the eyes of Quraysh.

Ular o'zlariga ishonadigan kishilar bilan, shuningdek Islomni qabul qilishga tayyor bo'lgan kishilar bilan suhbatlasha boshladilar. Shunday qilib, odamlar ularning Xabari haqida bilib oldilar va ularning mavjudligini his qildilar. Bu bosqichda da'vat boshlang'ich nuqtada turgan edi va uni ishga tushirish zarur edi. Bu birinchi bosqichning, ya'ni jamoaviylashuv va madaniylashuv bosqichining yakuni bo'ldi, va da'vat muqarrar ravishda ikkinchi bosqichga, ya'ni o'zaro munosabat va kurash bosqichiga o'tdi. Bu bosqich Islomni va uning tushunchalarini odamlarga tushuntirishni o'z ichiga oldi. Ba'zi kishilar javob berib, qabul qildilar, boshqalari esa rad etib, unga qarshi kurashdilar. Biroq kufr va yolg'on mag'lub etilishidan, Iymon va solihlik ustunlikka erishishidan oldin, bunday to'qnashuv muqarrar edi. Shunga qaramay, odamlarning ongi qanchalik qaysar bo'lmasin, ular to'g'ri tushunchalar yo'lini abadiy to'sa olmaydilar, garchi ular o'zlariga ta'sir qilmasligi uchun ulardan qochishga harakat qilsalar ham.

They began talking to people they trusted, and to those in whom they felt a readiness to accept Islam. People, therefore, found out about their Message and felt their presence. At this stage, the call was positioned at the starting point and needed to be launched. This marked the end of the first stage, i.e. the collectivization and acculturation, and the call inevitably moved to the second stage, that of interaction and struggle. It involved expounding Islam and its concepts to the people. Some people responded and accepted, and others rejected and fought it. However, before disbelief and falsehood could be defeated and before Iman and righteousness could gain the upper hand, such a clash was inevitable. Yet, no matter how stubborn peoples’ minds are, they can never permanently block the path of the right concepts, although they try to avoid them so as to remain unaffected.

Shunday qilib, Islom va kufr — ikki xil fikr oqimi o‘rtasidagi kurashni o‘z ichiga olgan o‘zaro ta’sir bosqichi boshlandi. U Allahning Elchisi ﷺ o‘z sahobalari guruhi bilan chiqib, arablar hech qachon ko‘rmagan tarzda Ka’bani tavof qilib, da’vatni e’lon qilgan paytdan boshlab davom etdi. O‘sha vaqtdan boshlab Allahning Elchisi ﷺ Makkada odamlarni Islomga ochiq da’vat qildi va ularning mavjud turmush tarzlariga qarshi chiqdi.

Therefore, the stage of interaction commenced, incorporating as it did the struggle between the two disparate streams of thoughts, that of Islam and Kufr. It proceeded from the time that the Messenger of Allah (pbuh) emerged with his group of Sahabah, in a manner never before witnessed by the Arabs, and together they circumumbulated the Ka’bah declaring the Message. From that time on, the Messenger of Allah (pbuh) publicly invited people to Islam in Makkah, challenging their existing lifestyles.

Allohning birligini e'lon qiluvchi Qur'on oyatlari Allohning Elchisiga ﷺ nozil bo'ldi, shuningdek kufrni va butparastlikni qoralovchi oyatlar hamda odamlarning ota-bobolariga ko'r-ko'rona ergashishini tanqid qiluvchi oyatlar nozil bo'ldi. Bu oyatlar jamiyatdagi buzuq muomalalarni yomon ko'rsatish uchun nozil bo'ldi: ular foizni (Riboni) va buzg'unchilikni hamda tarozida aldashni (Tatfeefni) qoraladi. Odamlarga murojaat qilish uchun Alloh Elchisi ﷺ ularga guruhlarga bo'linib Islom haqida gapirdi. U o'z qavmini to'plab, ularni taomga taklif qilish bilan boshladi. Keyin ularni Islomga chaqirdi va unga yordam berishni so'radi, ammo ular uni rad etdilar. U Makkaliklarni as-Safoda yig'ib, ular bilan suhbatlashdi, ammo bu Quraysh boshliqlarini, ayniqsa Abu Lahabni g'azablantirdi, shu sababli Allohning Elchisi ﷺ bilan Quraysh o'rtasidagi, shuningdek u bilan boshqa arablar o'rtasidagi ziddiyat chuqurlashdi. Shunday qilib, jamoatchilik bilan muloqot uyda, xususan al-Arqamning uyida va vodiylarda olib borilgan zich ta'lim bilan birga kechdi.

Qur’anic verses proclaiming the Oneness of Allah (swt) were revealed to the Messenger of Allah (pbuh), as were the verses deploring disbelief and idol-worship, and the verses attacking the way people blindly followed their forefathers. These verses were revealed to abhor the corrupt dealings within society, they attacked interest (Riba) and corruption and cheating in the scales (Tatfeef). In order to address the people, the Messenger of Allah (pbuh) talked to them about Islam in groups. He started by gathering together his clan, inviting them for meals. Then he invited them to Islam and asked them to support him, but they rejected him. He gathered the Makkans at al-Safa and talked to them, but this enraged the leaders of the Quraysh, especially Abu Lahab, thus the rift deepened between Allah’s Messenger (pbuh) and the Quraysh and between him and the other Arabs. Thus, the interaction with the public was coupled with the concentrated education being delivered in houses, specifically in the house of al-Arqam and in the valleys.

Da'vat endi kuchli iste'dodga ega bo'lgan kishilarnigina emas, balki barcha odamlarni chaqirishga o'tdi. Ochiq da'vat va uning jamiyatga singishi Quraysh orasida sezilarli ta'sir ko'rsatdi, chunki ularning uylaridan da'vatning tahdidi kuchaygani sari o'sib boradigan katta nafrat yuzaga chiqdi. Quraysh Muhammad ﷺ va uning xabarini e'tiborsiz qoldirib bo'lmasligini anglagach, da'vatga qarshi turish va uni to'sish uchun jiddiy choralar ko'ra boshladi. Shunday qilib, Allohning Elchisi ﷺ va uning sahobalariga qarshi dushmanlik kuchaydi.

The call moved from inviting individuals who displayed good potential to inviting all people. The public call and acculturation had a visible effect on the Quraysh, for it unleashed from their quarters a great deal of hatred which mounted, as the threat of the call increased/became more prevalent. The Quraysh began taking serious measures to counter and resist the Da’wah after realizing that it could no longer ignore Muhammad (pbuh) and his Message. Thus, the hostilities intensified against Allah’s Messenger (pbuh) and his Sahabah.

Biroq guruhning ommaviy yondashuvi katta ta'sir ko'rsatdi. U Da'vatning o'sishi uchun zarur bo'lgan jamoatchilik fikrini shakllantirdi va bu uning butun Makkada tez kengayishiga yordam berdi. Har bir o'tgan kun musulmonlar sonining ortishiga guvoh bo'ldi: kambag'allar, mahrum etilganlar va zulm ostida qolganlar Islomni qabul qilishdi, shuningdek, zodagonlar va yetakchilar hamda savdosi Payg'ambar ﷺ nima da'vat qilayotgani ustida o'ylashdan chalg'itmagan boy savdogarlar ham Islomni qabul qilishdi. Islomni qabul qilganlar aql va qalblari poklik, donolik va haqiqatni anglaganlar, shuningdek, o'jarlik va takabburlikdan yuqori ko'tarilganlar edi. Ular uning to'g'riligini va Xabarni yetkazuvchining rostgo'yligini anglagan zahoti Islomni qabul qilishdi. Shu tariqa Makkada Islom yoyildi, erkaklar va ayollar uni qabul qildilar. Jamoaviy Da'vat musulmonlar bu yo'lda boshdan kechirgan sinovlar va azoblarga qaramay, Xabarni kengroq auditoriyaga yetkazishda muhim rol o'ynadi. Da'vatning muvaffaqiyati Quraysh yetakchilarini yanada g'azablantirdi va ularning qalblarini kuydiruvchi olovdek bo'ldi. Payg'ambar ﷺ Makkada hukmronlik qilgan adolatsizlik, shafqatsizlik va zulmga qarshi to'xtovsiz mafkuraviy kurash olib bordi, ularning baxtsiz qarashlari va amaliyotlarini masxara qildi, hujum qildi va fosh etdi.

The public approach of the group, however, had a massive effect. It created the public opinion necessary for the growth of the Da’wah and this asssisted in its rapid expansion throughout Makkah. Every day that passed saw a growth in the number of Muslims, the poor, the deprived and the oppressed embraced Islam so did the nobles and leaders, and the rich traders whose trading did not distract them from reflecting on what the Messenger of Allah (pbuh) was calling for. Those who embraced Islam were the ones whose minds and hearts understood purity, wisdom and truth, and those who raised themselves above stubbornness and haughtiness. They embraced Islam the moment they realized its righteousness and the truthfulness of the one who conveyed the Message. Islam spread in Makkah therein, and men and women embraced it. The collective Da’wah played a major role in taking the Message to a wider audience despite the trials and suffering that the Muslims had to endure in the process. The success of the Da’wah enraged the leaders of the Quraysh still further, and was like a fire burning through their hearts. The Messenger of Allah (pbuh) waged an unrelenting, ideological campaign against injustice, harshness and oppression that dominated Makkah, and he mocked, attacked and exposed their ill-fated concepts and practices.

Bu, Allohning Elchisi ﷺ va ashoblari bilan bir tomondan, Quraysh kofirlari orasidagi eng og'ir bosqichlardan birining boshlanishini belgiladi. Garchi moslashish bosqichi bilan o'zaro munosabat bosqichi o'rtasidagi oraliq davr eng nozik va sezgir hisoblansa-da, chunki u katta donolik, sabr-toqat va aniqlikni talab qiladi, aslida o'zaro munosabat bosqichi eng qiyin bo'lib, u ochiqlik va qat'iyatni talab qiladi, vaziyatning natijalari yoki sharoitlariga e'tibor bermasdan. Buning sababi shundaki, musulmonlar o'z dinlari va imonlarida sinovga tushirilar edi.

This marked the beginning of one of the most severest of stages between the Messenger of Allah (pbuh) and his Sahabah on one side and the disbelievers of the Quraysh on the other. Although the intermediate phase between the stage of acculturation and the stage of interaction is considered to be the most delicate and sensitive, because it requires a great deal of wisdom, patience and precision, the phase of interaction is actually the most difficult because it requires frankness and defiance without giving any account to results or conditions of the situation at hand. This is so due to the fact that the Muslims would be tested in their Deen and Iman.

Allohning Elchisi ﷺ va uning sahobalari o'sha davrni baland tog'ni ham bosib ketadigan darajadagi zulm, azob-uqubat, ta'qib va tajovuzlarga duch kelgan holda o'tkazdilar.

The Messenger of Allah (pbuh) and his Companions passed through that phase enduring the kind of oppression, torture, persecution and aggression that would weigh down the highest mountain.

Ularning ba'zilari Habashistonga hijrat qildi, ba'zilari shiddatli qiynoqlar ostida halok bo'ldi, ba'zilari esa eng dahshatli tajovuz turlaridan omon qoldi. Ular to Makka jamiyatiga Islom nuri bilan ta'sir o'tkazib, kufr keltirib chiqargan va Makka botgan zulmatni tarqatishni boshlaguniga qadar toxtovsiz kurashni davom ettirdilar. Allohning Elchisi ﷺ Da'vatning birinchi bosqichini yakunlab, al-Arqam uyida uch yil yashaganlariga qaramay, ko'plab mu'jizalar orqali o'zining payg'ambarligini aniq namoyon etgan bo'lsalar ham, yana sakkiz yil davomida kufr bilan kurashishga majbur bo'ldilar. Bularning barchasi Quraysh musulmonlarga qiynoq berishni bir zum to'xtatmagan, Islomga qarshi qattiq turishlarini yumshatish alomatlarini ko'rsatmagan holda sodir bo'ldi. Musulmonlar bilan Quraysh o'rtasidagi o'zaro munosabatlar natijasida Da'vatning ta'siri butun yarim orolga yoyildi va har kimning og'zida gapga aylandi; hojilar esa Da'vat xabarini arab qabilalari orasida tarqatishga yordam berdilar. Ammo o'sha arablar asosan tomoshabin bo'lib qolishdi va Iymon tomon bir qadam ham siljimadilar, chunki ularning asosiy tashvishi Quraysh xafa bo'lmasligi edi. Quraysh bilan to'qnashmaslik uchun ular Allohning Elchisi ﷺ dan chetda yurdilar. Allohning Elchisi ﷺ va sahobalarning bu xavfli holati shuni aniq ko'rsatdiki, Da'vatni Islom joriy etiladigan uchinchi bosqichga o'tkazish zarurdir.

Some of them emigrated to Abyssinia, some of them perished under torture and some of them survived the most atrocious types of aggression. They pursued their relentless struggle until they were able to affect the Makkan society with the light of Islam and to begin to dissipate the darkness that disbelief had engendered, and that Makkah had been plunged into. Despite the fact that the Messenger of Allah (pbuh) spent three years in the House of al- Arqam, having completed the first stage of the Da’wah, he had to struggle against disbelief, even though he had clearly demonstrated his Prophethood through many miracles, for another eight years. All of this transpired without the Quraysh once giving any respite from torturing the Muslims, nor showing any signs of appeasing their harsh stance against Islam. As a result of the interaction between the Muslims and the Quraysh, the impact of the Da’wah spread throughout the Peninsula and became a subject on everyone’s lips; the pilgrims helped in spreading the news of the call amongst the Arab tribes. However, those Arabs remained mainly spectators and never moved one step towards Iman, as their main concern was not to upset the Quraysh. They avoided the Messenger of Allah (pbuh) in order not to clash with the Quraysh. This dangerous situation of the Messenger of Allah (pbuh) and the Sahabah made it evident that moving the Da’wah to the third phase in which Islam will be implemented is a must.

Biroq, Makkadagi alomatlar bu yo'lning maqbul variant ekanligiga ishora qilmas edi. Bundan tashqari, musulmonlarga qarshi dushmanlikning kuchayishi ularni da'vatga to'liq vaqt ajratishdan to'sar edi, odamlarning rad etishi esa ahvolni yanada og'irlashtirib, uni yomonlashtirardi.

However, the signs in Makkah were not indicative towards it being a viable option. Additionally, the increase in hostilities against the Muslims prevented them from fully devoting their time to the call and the people’s rejection compounded the situation and made it worse.