Allohning Elchisi ﷺ qamoqdan chiqdi va odatdagidek o‘z dinini targ‘ib qilishda davom etdi. Quraysh ham boykotni bekor qildi, lekin musulmonlarga nisbatan zulm va zo‘ravonlikni davom ettirdi. Sakson yoshga kirgan obro‘li Abu Tolib esa jiyanini himoya qilishga hamon intilar edi, ammo o‘sha paytga kelib ketma-ket sodir bo‘lgan dahshatli voqealar va doimiy azob-uqubatlar tufayli u ba’zi holsizlik xurujlariga duchor bo‘la boshladi. Hayot-mamot boykotidan g‘alaba bilan chiqqan zahoti, u uzoq davom etadigan kasallik va jismoniy holsizlikka mubtalo bo‘ldi. Makkaning mushriklari bu og‘ir vaziyatni ko‘rib, Abu Tolib – ularning asosiy tayanchi – vafot etgach, agar Payg‘ambarga (ﷺ) qarshi biron tajovuzkor harakat qilsalar, boshqa arablar ularga sharmandalik dog‘ini taqishlari mumkinligidan xavotirga tushdilar. Shu sababli ular Payg‘ambar (ﷺ) bilan yana bir bor muzokara qilib, ilgari berishni istamagan ba’zi imtiyozlarni taklif qilishga qaror qildilar. Shundan so‘ng ular Abu Tolib bilan uchrashib, masalani muhokama qilish uchun vakillarini yubordilar. Ibn Ishoq va boshqalar rivoyat qiladilar: “Abu Tolibni og‘ir kasallik tutgach, Quraysh ahli vaziyat ustida o‘ylay boshladi va o‘sha davrning asosiy xususiyatlarini ko‘rib chiqdi, jumladan Umar va Hamzaning Islomni qabul qilishlarini hamda Muhammadning (ﷺ) Quraysh qabilalari orasida yaratgan katta g‘alayonni. Ular jiyanini ko‘ndirib, turli bahsli masalalar bo‘yicha kelishuvga erishtirish uchun Abu Tolib vafot etishidan oldin uning oldiga borish zarur deb topdilar. Ular boshqa arablar ularni foydaparastlikda ayblashidan qo‘rqar edilar.”

The Messenger of Allâh (Peace be upon him) left his confinement and went on preaching his Faith as usual. Quraish, likewise, repealed the boycott but went on in their atrocities and oppression on the Muslims. Abu Talib, the octogenarian notable, was still keen on shielding his nephew but by that time, and on account of the series of tremendous events and continual pains, he began to develop certain fits of weakness. No sooner had he emerged victorious from the inhuman boycott, than he was caught in a persistent illness and physical enervation. The polytheists of Makkah, seeing this serious situation and fearing that the stain of infamy that the other Arabs could attribute to them in case they took any aggressive action against the Prophet (Peace be upon him) after he had lost his main support, Abu Talib, took a decision to negotiate with the Prophet (Peace be upon him) once more and submit some concessions withheld previously. They then delegated some representatives to see Abu Talib and discuss the issue with him. Ibn Ishaq and others related: “When a serious illness caught Abu Talib, the people of Quraish began to deliberate on the situation and reviewed the main features that characterized that period and which included the conversion of ‘Umar and Hamzah to Islam, coupled with the tremendous stir that Muhammad (Peace be upon him) had created amongst all the tribes of Quraish. They then deemed it imperative to see Abu Talib before he died to pressure his nephew to negotiate a compromise on the various disputed points. They were afraid that the other Arabs might attribute to them the charge of opportunism.”.

Quraysh elchilari 25 kishidan iborat edi, ular orasida ‘Utba ibn Rabi‘a, Shayba ibn Rabi‘a, Abu Jahl ibn Hisham, Umayya ibn Xalaf va Abu Sufyon ibn Harb kabi aʼyonlar bor edi. Ular avval uning shaxsiga va ularning orasidagi mavqeiga bo‘lgan yuksak hurmatlarini bildirib, unga ta’zim qildilar. So‘ngra ular o‘zlari amal qilishni istaydigan yangi o‘zaro kelishuv — bir-biriga berish va olish siyosatiga o‘tdilar. O‘z da’volarini asoslash uchun ular, agar u ham shunday qilsa, uning dinига aralashishdan o‘zlarini tiyishlarini aytdilar.

The delegation of Quraish comprised 25 men including notables like ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Abu Jahl bin Hisham, Omaiyah bin Khalaf, Abu Sufyan bin Harb. They first paid tribute to him and confirmed their high esteem of his person and position among them. They then shifted to the newgive-and-take policy that they claimed they wanted to follow. To substantiate their argument they alleged that they would refrain from intervening in his religion if he did the same.

Abu Tolib jiyanini chaqirib, u bilan ular bilan bo'lgan uchrashuv tafsilotlarini aytib berdi va dedi: "Xo'sh, jiyanim, mana sening qavmingning ko'zga ko'ringan kishilari. Ular o'zaro imtiyozlar va tinch-totuv yashash siyosatini taklif qilish uchun bu uchrashuvni taklif qilishdi." Allohning Elchisi ﷺ ularga yuzlanib dedi:

Abu Talib summoned his nephew and apprised him of the minutes of his meeting with them, and said: “Well, my nephew, here are the celebrities of your people. They have proposed this meeting to submit a policy of mutual concessions and peaceful coexistence.” The Messenger of Allâh (Peace be upon him) turned to them saying:

“Men sizga shunday bir vosita ko‘rsataman, unga ko‘ra siz arablar va arab bo‘lmaganlar ustidan hokimiyatga erishasiz.” Boshqa rivoyatda Payg‘ambar ﷺ Abu Tolibga shunday deb murojaat qildi: “Ey amakim! Nega ularni yaxshiroq narsaga da’vat qilmaysiz?” Abu Tolib undan so‘radi: “Sen ularni nimaga chaqiryapsan?” Payg‘ambar ﷺ javob berdi: “Men ularni shunday bir xabarga mahkam yopishishga chaqiraman, u ularga arablar va arab bo‘lmaganlar ustidan podshohlikka erishish imkonini beradi.” Ibn Ishoqning rivoyatiga ko‘ra: “Bu faqat bir so‘zdir, u sizga arablar va arab bo‘lmaganlar ustidan ustunlik beradi.” Makkalik vakillar bundan hayratga tushib, bu qanday so‘z ekanini, u ularga shunchalik foyda keltirishini o‘ylay boshladilar. Abu Jahl so‘radi: “O‘sha so‘z qanday? Otangga qasamki, biz istagingni albatta bajaramiz, yana o‘n barobar qo‘shib beramiz.” U dedi: “Men sizlardan shunga guvohlik berishingizni istayman: Allohdan boshqa ibodatga loyiq hech qanday iloh yo‘q, va Allohdan boshqa xudolarga bo‘lgan har qanday ibodatdan voz kechasizlar.” Ular darhol qo‘l chapak chalib masxara qildilar va dedilar: “Barcha xudolarni bitta Xudoga birlashtirishni qanday kutasan? Bu haqiqatan ham ajablanarli narsa.” Chiqib ketayotganda ular bir-birlariga dedilar: “Xudo haqi, bu odam [Muhammad ﷺ] hech qachon orqaga qaytmaydi va hech qanday murosaga kelmaydi. Keling, ota-bobolarimizning diniga mahkam yopishaylik, Alloh esa vaqti kelganda biz bilan uning o‘rtasidagi nizoni hal qiladi.” Ushbu voqea munosabati bilan Alloh quyidagi oyatlarni nozil qildi:

• “I will guide you to the means by which you will gain sovereignty over both the Arabs and non-Arabs.” In another version, the Prophet (Peace be upon him) addressed Abu Talib in the following words: “O uncle! Why don’t you call them unto something better?” Abu Talib asked him, “What is it that you invite them to?” The Prophet (Peace be upon him) replied, “I invite them to hold fast to a Message that is bound to give them access to kingship over the Arabs and non-Arabs.” According to Ibn Ishaq’s version, “It is just one word that will give you supremacy over the Arabs and non-Arabs.” The Makkan deputies were taken by incredible surprise and began to wonder what sort of word was that which would benefit them to that extent. Abu Jahl asked, “What is that word? I swear by your father that we will surely grant you your wish followed by ten times as much.” He said, “I want you to testify that there is no god worthy to be worshipped but Allâh, and then divest yourselves of any sort of worship you harbour for any deities other than Allâh.” They immediately clapped their hands in ridicule, and said “How can you expect us to combine all the deities in one God. It is really something incredible.” On their way out leaving, they said to one another, “By god this man [Muhammad (Peace be upon him)] will never relent, nor will he offer any concessions. Let us hold fast to the religion of our forefathers, and Allâ h will in due course adjudicate and settle the dispute between us and him.” As regards this incident, Allâh revealed the following verses: