لَمَّا بُعِثَ الرَّسُولُ ﷺ مِنَ اللهِ، اسْتَخَفَّ النَّاسُ بِهِ وَبِرِسَالَتِهِ. فَأَعْرَضَتْ عَنْهُ قُرَيْشٌ فِي بِدَايَةِ الأَمْرِ، ظَانِّينَ أَنَّ دَعْوَتَهُ لَنْ تَكُونَ أَكْثَرَ مِنْ حَدِيثِ الرُّهْبَانِ وَالحُكَمَاءِ، وَأَنَّ النَّاسَ سَيَرْجِعُونَ آخِرَ الأَمْرِ إِلَى دِينِ آبَائِهِمْ وَأَجْدَادِهِمْ.

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.

لهذا لم يكترثوا به. فكلما مرّ بهم كانوا يقولون: "هذا ابن عبد المطلب الذي يُكلَّم من السماء." ولكن بعد حين أدركوا خطر دعوته، فقرروا قتاله. وفي البداية لجأوا إلى الاستخفاف بدعواه النبوة وتسفيهها. ثم أعقبوا ذلك بتحديه أن يأتي بالمعجزات دليلًا على رسالته. فكانوا يقولون: لماذا لا يحوّل محمدٌ الصفا والمروة ذهبًا؟ ولماذا لا ينزل عليه الكتاب من السماء مكتوبًا؟ ولماذا لا يظهر لهم جبريل الذي لا يفتأ محمدٌ يتحدث عنه؟ ولماذا لا يُحيي الموتى؟ ولماذا لا يزيل الجبال المحيطة بمكة؟ ولماذا لا يحفر عينًا أعذب من زمزم، وقومه في أمسّ الحاجة إلى الماء؟ ولماذا لا يُخبر إلهه بأسعار السلع المستقبلية حتى يتمكنوا من المزايدة عليها؟

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?

ظلّت الحملة التشهيرية ضد رسول الله ﷺ مستمرة لفترة من الزمن. فقد أطلقت قريش عليه الإهانات والشتائم والسخرية، لكنه ﷺ لم يفتر ولم يحِد عن طريقه، بل ظل يدعو الناس إلى الإسلام، ويسفّه أصنامهم، ويبيّن حماقة الذين يعبدونها ويعلّقون آمالهم عليها، وضحالة عقولهم.

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.

هذا الأمر صار أكثر مما تحتمله قريش، فلجأت إلى كل وسيلة ممكنة لتضغط عليه ﷺ حتى يتخلى عن رسالته، لكنها لم تفلح. ومن أبرز الوسائل الثلاث التي استخدمتها قريش لمحاربة الدعوة:

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:

التعذيب.

1. Torture.

2. الدعاية الداخلية والخارجية

2. Internal and external propaganda.

3. المقاطعة

3. Boycott.

لقد نال رسولَ اللهِ ﷺ الأذى، رغم حماية أسرته له، وكذلك أتباعُه. فلجأت قريشٌ إلى كل أنواع التعذيب، وبرعوا في هذه الحرفة الخبيثة. وقد عُذِّب آلُ ياسرٍ جميعُهم بأفظع أنواع التعذيب ليتركوا دينهم، لكن ذلك لم يزدهم إلا تصميمًا وثباتًا. ومرّ بهم رسولُ اللهِ ﷺ وهم يُعذَّبون، فقال لهم: «اصبِروا يا آلَ ياسرٍ، فإنَّ موعدَكم الجنةُ». وقال لياسرٍ: «صبرًا يا أبا عمارٍ، فإنَّ موعدَكَ الجنةُ». فقالت سميةُ زوجةُ ياسرٍ: «إني أرى ذلك يا رسولَ اللهِ».

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.”.

استمر التعذيب الذي تعرّض له رسولُ الله ﷺ وأصحابُه مدةً من الزمن، حتى أدركت قريش أنّ ذلك كلَّه ذهب سُدى، فلجأت إلى أسلوبٍ آخر لمحاربة الدعوة، تمثّل في الافتراء والدعاية المضادة للإسلام والمسلمين داخل مكة وخارجها، كما حدث في الحبشة. وقد استُخدم هذا الأسلوب بجميع أنواعه وصوره، بدءًا من المجادلات والمناظرات والسخرية، وانتهاءً بحملة التشويه. وقد وُجّه الافتراء إلى العقيدة الإسلامية ذاتها، وإلى رسول الله ﷺ مباشرةً؛ فكذبت قريش عليه ﷺ واتّهمته زورًا، ودبّرت ووضعت الخطط الكثيرة لتشويه صورته.

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.

لقد تدبّرت قريش بعناية أفضل السبل التي يشوّهون بها الإسلام، ولا سيما في موسم الحج. وقد بلغ بهم الأمر أن تشاوروا مع الوليد بن المغيرة ليضعوا الطرق التي يفترون بها على رسول الله ﷺ. وركّزوا على ما ينبغي أن يقولوه للعرب القادمين إلى مكة للحج. فاقترح بعضهم أن يُعلنوا أنه كاهن. فردّ الوليد هذا الاقتراح، مبيّناً أن محمداً ﷺ منزَّه عن الهذيان المبهم والكلام المسجوع الذي يتكلم به الكهان. وزعم آخرون أنه شاعر، لكنهم يعرفون الشعر بجميع فنونه وأوزانه، فرفضوا هذا الزعم أيضاً. وقال غيرهم إنه مجنون. فردّ الوليد هذا كذلك، لأن سلوك محمد ﷺ ليس سلوك إنسان مصاب بالجنون. وأخذ آخرون يتهمونه بالسحر، فردّ الوليد هذه الفكرة قائلاً إن محمداً ﷺ لا يمارس الفنون السرية التي يزاولها السحرة، مثل الطقس المعروف بالنفث في العُقد.

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.

ثُمَّ اجْتَمَعَتْ قُرَيْشٌ بَعْدَ مُنَاظَرَةٍ طَوِيلَةٍ عَلَى أَنْ يَتَّهِمُوهُ بِأَنَّهُ سَاحِرٌ يَمْلِكُ سِحْرَ الْبَيَانِ. ثُمَّ تَفَرَّقُوا فِي مَجَامِعِ الْحُجَّاجِ يُحَذِّرُونَ الْعَرَبَ مِنَ الِاسْتِمَاعِ إِلَى مُحَمَّدٍ ﷺ، وَيَصِفُونَهُ بِأَنَّهُ سَاحِرُ الْكَلَامِ. وَقَالُوا: إِنَّ دَعْوَتَهُ تُفَرِّقُ بَيْنَ الرَّجُلِ وَأَخِيهِ، أَوْ أَبِيهِ، أَوْ زَوْجَتِهِ، أَوْ أَهْلِهِ. غَيْرَ أَنَّ هَذِهِ الدِّعَايَةَ لَمْ تُجْدِ شَيْئًا، وَظَلَّتْ رِسَالَةُ الْإِسْلَامِ تَأْخُذُ بِعُقُولِ النَّاسِ. ثُمَّ اتَّجَهَتْ قُرَيْشٌ إِلَى النَّضْرِ بْنِ الْحَارِثِ، فَكَلَّفَتْهُ بِالْحَمْلَةِ عَلَى رَسُولِ اللهِ ﷺ. فَكُلَّمَا عَقَدَ ﷺ مَجْلِسًا يَدْعُو فِيهِ النَّاسَ، وَيُذَكِّرُهُمْ بِاللهِ وَبِمَا حَلَّ بِالْأُمَمِ السَّابِقَةِ مِنْ عِقَابِهِ، قَامَ النَّضْرُ بْنُ الْحَارِثِ يَقُصُّ عَلَيْهِمْ حِكَايَاتٍ عَنْ مُلُوكِ فَارِسَ وَدِينِهِمْ، وَيَقُولُ: "بِأَيِّ شَيْءٍ يَكُونُ مُحَمَّدٌ أَحْسَنَ حَدِيثًا مِنِّي؟ أَلَيْسَ يَسْرُدُ أَخْبَارَ الْمَاضِينَ كَمَا أَسْرُدُ أَنَا؟". وَنَشَرَتْ قُرَيْشٌ هَذِهِ الْحِكَايَاتِ وَالْأَقَاوِيلَ عَلَى نِطَاقٍ وَاسِعٍ، وَزَعَمَتْ لِلنَّاسِ أَنَّ مَا يَقُولُهُ مُحَمَّدٌ ﷺ لَيْسَ مِنَ اللهِ، وَإِنَّمَا يُعَلِّمُهُ إِيَّاهُ غُلَامٌ نَصْرَانِيٌّ يُدْعَى جَبْرًا. وَانْتَشَرَتْ هَذِهِ الشَّائِعَةُ بَيْنَ النَّاسِ، حَتَّى رَدَّ اللهُ سُبْحَانَهُ عَلَيْهِمْ بِإِنْزَالِ الْآيَةِ التَّالِيَةِ: {وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِّسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهٰذَا لِسَانٌ عَرَبِيٌّ مُّبِينٌ}

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,

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِّسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُّبِينٌ [النحل، 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].

استمرّ الافتراء على الإسلام واضطهاد المسلمين في شبه الجزيرة العربية. ولما سمعت قريش أنّ بعض المسلمين، خوفًا من الفتنة في الدين، قد هاجروا إلى الحبشة، أرسلت في أثرهم مبعوثين عازمين، ليشوّهوا صورة المسلمين، على أمل أن يطردهم النجاشي من مملكته ويردّهم إليهم. وكان المبعوثان عمرو بن العاص بن وائل وعبد الله بن ربيعة. فلما وصلا إلى الحبشة قدّما الهدايا لبطارقة النجاشي ليساعدوهما على إقناع النجاشي بتسليم اللاجئين المسلمين. فقالا لهم: «إنّ نفرًا سفهاء من قومنا قد لجأوا إلى بلاد الملك، وقد فارقوا ديننا ولم يدخلوا في دينكم، بل ابتدعوا دينًا محدثًا لا نعرفه نحن ولا أنتم. وقد أرسلنا إليكم أشراف قومنا لتردّوهم إليهم، فسلّموهم إلينا، فإنّ قومهم أعلم بعيبهم وأعرف بما عابوا عليهم». واشترطا كذلك ألّا يكلّم الملك المسلمين، خشية أن يقولوا له ما يقولون. فاجتمع البطارقة بالنجاشي وأشاروا عليه أن يسلّم المسلمين إلى قومهم.

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.

فَاسْتَدْعَى النَّجَاشِيُّ الْمُسْلِمِينَ وَطَلَبَ أَنْ يَسْمَعَ مِنْهُمْ مَا يَقُولُونَ فِي أَنْفُسِهِمْ. فَلَمَّا حَضَرُوا سَأَلَهُمْ: «مَا هَذَا الدِّينُ الَّذِي فَارَقْتُمْ بِهِ قَوْمَكُمْ وَلَمْ تَدْخُلُوا فِي دِينِي وَلَا فِي دِينِ أَحَدٍ مِنَ الْأُمَمِ؟» فَأَجَابَهُ جَعْفَرُ بْنُ أَبِي طَالِبٍ، فَشَرَحَ لَهُ جَاهِلِيَّتَهُمْ قَبْلَ الْإِسْلَامِ، وَقَارَنَ بَيْنَهَا وَبَيْنَ حَالِهِمْ الْجَدِيدَةِ تَحْتَ هُدَاهُ، فَقَالَ: «أَيُّهَا الْمَلِكُ، كُنَّا قَوْمًا أَهْلَ جَاهِلِيَّةٍ، نَعْبُدُ الْأَصْنَامَ، وَنَأْكُلُ الْمَيْتَةَ، وَنَأْتِي الْفَوَاحِشَ، وَنَقْطَعُ الْأَرْحَامَ، وَنُسِيءُ الْجِوَارَ، وَيَأْكُلُ الْقَوِيُّ مِنَّا الضَّعِيفَ، فَكُنَّا عَلَى ذَلِكَ حَتَّى بَعَثَ اللَّهُ إِلَيْنَا رَسُولًا مِنَّا نَعْرِفُ نَسَبَهُ وَصِدْقَهُ وَأَمَانَتَهُ وَعَفَافَهُ، فَدَعَانَا إِلَى اللَّهِ لِنُوَحِّدَهُ وَنَعْبُدَهُ، وَنَخْلَعَ مَا كُنَّا نَعْبُدُ نَحْنُ وَآبَاؤُنَا مِنْ دُونِهِ مِنَ الْحِجَارَةِ وَالْأَوْثَانِ، وَأَمَرَنَا بِصِدْقِ الْحَدِيثِ، وَأَدَاءِ الْأَمَانَةِ، وَصِلَةِ الرَّحِمِ، وَحُسْنِ الْجِوَارِ، وَالْكَفِّ عَنِ الْمَحَارِمِ وَالدِّمَاءِ، وَنَهَانَا عَنِ الْفَوَاحِشِ وَقَوْلِ الزُّورِ، وَأَكْلِ مَالِ الْيَتِيمِ، وَقَذْفِ الْمُحْصَنَاتِ. وَأَمَرَنَا أَنْ نَعْبُدَ اللَّهَ وَحْدَهُ لَا نُشْرِكُ بِهِ شَيْئًا، وَأَمَرَنَا بِالصَّلَاةِ وَالزَّكَاةِ وَالصِّيَامِ. فَعَدَا عَلَيْنَا قَوْمُنَا فَعَذَّبُونَا وَفَتَنُونَا عَنْ دِينِنَا لِيَرُدُّونَا إِلَى عِبَادَةِ الْأَوْثَانِ مِنْ عِبَادَةِ اللَّهِ، وَأَنْ نَسْتَحِلَّ مَا كُنَّا نَسْتَحِلُّ مِنَ الْخَبَائِثِ. فَلَمَّا قَهَرُونَا وَظَلَمُونَا وَضَيَّقُوا عَلَيْنَا وَحَالُوا بَيْنَنَا وَبَيْنَ دِينِنَا، خَرَجْنَا إِلَى بَلَدِكَ، وَاخْتَرْنَاكَ عَلَى مَنْ سِوَاكَ، وَرَغِبْنَا فِي جِوَارِكَ، وَرَجَوْنَا أَلَّا نُظْلَمَ عِنْدَكَ أَيُّهَا الْمَلِكُ». فَقَالَ لَهُ النَّجَاشِيُّ: «هَلْ مَعَكَ مِمَّا جَاءَ بِهِ عَنِ اللَّهِ رَسُولُكُمْ شَيْءٌ تَقْرَؤُهُ عَلَيَّ؟» فَقَالَ جَعْفَرٌ: «نَعَمْ». فَقَرَأَ عَلَيْهِ صَدْرًا مِنْ سُورَةِ مَرْيَمَ، حَتَّى بَلَغَ قَوْلَهُ تَعَالَى: {...}

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,

فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا * قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا * وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا * وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا * وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا [مريم: 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].

فلما سمع البطارقة قالوا: هذا والذي جاء به عيسى المسيح من مشكاة واحدة. فقال النجاشي: حقا إن هذا وما جاء به موسى ليخرجان من مشكاة واحدة، اذهبا فوالله لا أسلمهم إليكما ولا يُخذلون. فخرج العمرو بن العاص وعبد الله بن أبي ربيعة من عند الملك، وأخذا يفكران في وسيلة أخرى لتحقيق مهمتهما. وفي اليوم التالي رجع عمرو بن العاص إلى النجاشي فقال له: إن المسلمين يقولون في عيسى ابن مريم قولا عظيما، فأرسل إليهم فاسألهم عنه. فأرسل إليهم، فقال جعفر ﷺ: نقول فيه ما جاء به نبينا ﷺ، هو عبد الله ورسوله، وروحه وكلمته ألقاها إلى مريم العذراء البتول. فأخذ النجاشي عودا من الأرض، وخط به خطا في التراب، وقال لجعفر: ما بين دينكم وديننا ما يعدو هذا الخط. ثم صرف الرسولين خائبين لا ينالان شيئا.

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.

في نهاية المطاف، أخفقت جميع وسائل الدعاية وأساليبها التي أُطلقت ضد الدعوة الإسلامية. فقوة الحق الكامنة فيما كان رسول الله ﷺ يدعو إليه أبطلت كل الشائعات والأكاذيب والدعايات، وأذهب نور الإسلام كل المحاولات الرامية إلى تشويهه. ولذلك لجأت قريش إلى أسلوب ثالث، وهو المقاطعة. فقد اتفقوا على عزل رسول الله ﷺ وأسرته عزلًا تامًّا، وكتبوا وثيقة قرروا فيها ألّا يتعاملوا مع بني هاشم وبني عبد المطلب، فلا يتزوجوا نساءهم ولا يزوّجوهم نساءهم، ولا يبتاعوا منهم شيئًا ولا يبيعوهم شيئًا. ولما اتفقوا على هذه الشروط كتبوها في صحيفة وعلّقوها داخل الكعبة تذكيرًا لأنفسهم بعهدهم. وقد توقّعوا أن تحقق سياسة العقوبات هذه الأثر المرغوب، وأنها ستكون أنجع من الدعاية أو التعذيب.

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.

استمر الحصار لمدة سنتين إلى ثلاث سنوات، وكانت قريش في أثنائه تأمل أن ينفض بنو هاشم وبنو عبد المطلب عن محمد ﷺ، وأن يرتد المسلمون عن دينهم، وأن يُترك محمد ﷺ في النهاية وحيدًا تحت رحمتهم. كانوا يأملون أن تفضي العقوبات إما إلى أن يتخلى محمد ﷺ عن دعوته إلى الإسلام، وإما إلى زوال الخطر الذي تشكّله دعوته على قريش ودينهم. غير أن هذا الأسلوب لم يزد رسول الله ﷺ إلا عزيمةً، وجعل صحابته أشد حرصًا على المضي في الدعوة. ولم يُفلح الحصار في وقف انتشار رسالة الإسلام داخل مكة وخارجها، إذ بلغ خبره العرب خارج مكة، وانتشرت الدعوة في كثير من القبائل، وصار الإسلام موضوع حديث في جميع أنحاء جزيرة العرب.

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.

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 ﷺ 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 ﷺ, 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.

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.

كان على المسلمين أن يتحملوا المقاطعة نحو ثلاث سنوات، عاشوا خلالها في شدة بالغة، حتى أرسل الله (سبحانه وتعالى) فرجه وكسر الحصار أخيرًا. اجتمع خمسة شبان من قريش: زهير بن أبي أمية، وهشام بن عمرو، والمطعم بن عدي، وأبو البختري بن هشام، وزمعة بن الأسود. فتحدثوا عن الصحيفة وما فيها من عقوبات، وأبدوا، كما فعل كثير من قريش آنذاك، استياءهم منها. وانتهوا أخيرًا إلى الاتفاق على حل القضية كلها الظالمة للمقاطعة، وذلك بالسعي إلى إبطالها.

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.

في اليوم التالي ذهبوا إلى الكعبة، وطاف زهير بالبيت سبع مرات. ثم توجه إلى الحاضرين من الناس فقال: «يا أهل مكة، أنأكل ونلبس ويهلك بنو هاشم، لا يُباعون ولا يُبتاعون؟ والله لا أقعد حتى تُشقّ هذه الصحيفة الظالمة القاطعة». فقال أبو جهل، وكان قريباً منه: «كذبت، والله لا تُشقّ». عند ذلك تكلم الزمعة الأربعة الآخرون، أبو البختري والمطعم وهشام، الذين كانوا قد تفرقوا بين الناس، فنادوا مؤيدين زهيراً. فأدرك أبو جهل أن الأمر قد دُبّر من قبل، فخاف العاقبة وتراجع. ولما ذهب المطعم ليشق الصحيفة وجد أن الأرضة قد أكلتها إلا الكلمات: «باسمك اللهم».

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’.

ثُمَّ عَادَ رَسُولُ اللهِ ﷺ وَأَصْحَابُهُ إِلَى مَكَّةَ، وَرُفِعَ الْحِصَارُ أَخِيرًا. ثُمَّ وَاصَلَ رَسُولُ اللهِ ﷺ دَعْوَتَهُ، وَأَخَذَ عَدَدُ الْمُسْلِمِينَ يَتَزَايَدُ بِثَبَاتٍ، فَكَانَ ذَلِكَ دَلِيلًا عَلَى فَشَلِ جَمِيعِ الْوَسَائِلِ الَّتِي اسْتَعْمَلَتْهَا قُرَيْشٌ فِي مُحَاوَلَتِهَا قَمْعَ رِسَالَةِ الْإِسْلَامِ. وَظَلَّ الْكُفَّارُ يُحَاوِلُونَ الْحَيْلُولَةَ بَيْنَ الْمُسْلِمِينَ وَدِينِهِمْ، وَإِرْغَامَ رَسُولِ اللهِ ﷺ عَلَى التَّخَلِّي عَنْ دَعْوَتِهِ، الَّتِي انْتَشَرَتْ بِعَوْنِ اللهِ وَتَوْفِيقِهِ انْتِشَارًا وَاسِعًا رَغْمَ كُلِّ الْعَقَبَاتِ وَالشَّدَائِدِ.

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.