The Messenger Proclaims His Message and Quraysh Responds

Ibn Ishaq said: People entered Islam in groups, men and women, until Islam became widely known in Makkah and people spoke of it. Allah then commanded His Messenger to proclaim what had come to him, openly address the people, and call them to it. The Messenger had kept his mission private for three years from its beginning, as it reached me. Then Allah said, “Proclaim what you have been commanded, and turn away from the polytheists” (Qur’an 15:94), and, “Warn your nearest kindred” (26:214).

Al-Suhayli discusses the grammar and meaning of “Proclaim what you are commanded,” noting possible readings that refer either to the command itself or to what the Messenger was commanded to convey.

Ibn Hisham explains that “proclaim” means to distinguish truth from falsehood. He cites Arabic poetry using the word for dividing and making shares clear, and verses describing one who proclaims the truth and removes the wrongdoer.

Ibn Ishaq said: When the Messenger’s Companions prayed, they went into the ravines and concealed their prayer from their people. While Sa‘d ibn Abi Waqqas was praying with a group of the Companions in one of Makkah’s ravines, a group of polytheists came upon them, reproached them for what they were doing, and fought them. Sa‘d struck one of the polytheists with the jawbone of a camel and split his head. This was the first blood shed in Islam.

The notes explain the poetic words for wild she-asses, a gambling arrow, and the lots used in divination. They also explain that the camel jawbone struck Sa‘d’s opponent and that Sa‘d wounded him.

When the Messenger openly proclaimed Islam and criticized Quraysh’s gods, his people opposed him and united against him, except for those whom Allah protected through Islam, a small group who remained discreet. His uncle Abu Talib supported and protected him. The Messenger continued carrying out Allah’s command without being turned aside. When Quraysh saw that he would not accommodate their objections and that Abu Talib would not hand him over, leading men went to Abu Talib. Ibn Ishaq lists ‘Utbah and Shaybah ibn Rabi‘ah, Abu Sufyan ibn Harb, Abu al-Bakhtari, al-Aswad ibn al-Muttalib, Abu Jahl, al-Walid ibn al-Mughirah, Nabih and Munabbih ibn al-Hajjaj, and al-‘As ibn Wa’il.

Ibn Hisham identifies Abu Sufyan’s name as Sakhr and records variant reports about Abu al-Bakhtari’s name and lineage. The commentary explains the idiom describing Abu Talib’s protective concern and a verb meaning that the Messenger did not appease his opponents.

The delegation said: “Abu Talib, your nephew has insulted our gods, criticized our religion, called our judgments foolish, and condemned our forefathers. Either restrain him or let us deal with him, for you oppose him as we do.” Abu Talib answered them gently, and they left.

The Messenger continued proclaiming Allah’s religion and calling people to it. Tensions grew, people became estranged and resentful, and Quraysh urged one another against him. They returned to Abu Talib and said: “You are advanced in age, honored, and respected among us. We asked you to restrain your nephew, but you did not. By Allah, we cannot endure his insulting our forefathers, mocking our judgment, and criticizing our gods. Make him stop, or we will fight him and you until one side is destroyed.”

Ibn Hisham glosses the words for intensifying conflict, mutual hostility, and urging one another on. The genealogies of the delegation and variant names are preserved in the source.

After the delegation left, Abu Talib was distressed by the hostility of his people, but he would neither surrender the Messenger to them nor abandon him. Ibn Ishaq related that Abu Talib told his nephew, “Your people came to me and said such-and-such. Spare me and yourself, and do not burden me with more than I can bear.” The Messenger thought his uncle might be weakening and withdrawing his protection. He replied, “Uncle, by Allah, if they placed the sun in my right hand and the moon in my left on condition that I abandon this mission before Allah makes it prevail or I perish in it, I would not abandon it.” He wept and rose. Abu Talib called him back and said, “Go, son of my brother, and say whatever you wish. By Allah, I will never surrender you to anything.”

When Quraysh realized that Abu Talib would not abandon his nephew, they came to him with ‘Umarah ibn al-Walid ibn al-Mughirah, a strong and handsome young man. They said, “Take him; you will have his support and strength, and adopt him as your son. Give us your nephew, who has opposed your religion and your forefathers, divided your people, and mocked their judgment, and we will kill him: one man in exchange for one.” Abu Talib replied, “What a terrible bargain! You give me your son to raise, and I give you mine to kill? By Allah, that will never be.” Al-Mut‘im ibn ‘Adi said Quraysh had been fair and tried to resolve what Abu Talib disliked. Abu Talib accused him of joining the others in abandoning and opposing him. The dispute intensified and open hostility followed.

The notes discuss the phrase describing Abu Talib’s sudden thought that he might be abandoned, and explain the imagery of placing the sun and moon in the Messenger’s hands. Al-Suhayli relates an interpretation of the two lights as perceptible signs and contrasts them with the light of revelation.

Abu Talib composed verses reproaching al-Mut‘im ibn ‘Adi and those of Banu ‘Abd Manaf who failed to support him: “Tell ‘Amr, al-Walid, and al-Mut‘im: I wish my protector were a young camel, weak and short, but loud in its bellow, splashing its legs with drops. It trails behind the herd, unable to catch up when it climbs the open heights. I see our two paternal brothers, when called upon, say the matter belongs to others. They do have a part in it, but they have shrunk back, like stones tumbling from the head of Dhu ‘Aliq. I single out ‘Abd Shams and Nawfal: they cast us aside as one casts away embers. They have made their hands empty of their brothers. They have shared our honor with those who have no father among the people, unless a name is whispered for them. Taym, Makhzum, and Zuhrah once stood with us as allies when support was sought. By Allah, our enmity will not cease, nor theirs, while a single one of our descendants remains.”

Ibn Hisham says he omitted two lines containing coarse abuse. The notes explain the camel imagery and record variant readings of several words. They gloss a short camel, a weak animal, one that bellows loudly, and a word meaning to abandon or disparage.

The poem continues: “Their judgment and understanding have become foolish; they are like a young camel, and what a poor thing it has done.” Ibn Ishaq said: Quraysh then urged one another to target the Muslims among their tribes. Each clan seized its own Muslims, tortured them, and tried to turn them away from their religion. Allah protected His Messenger from them through his uncle Abu Talib. When Abu Talib saw Quraysh’s treatment of the Muslims, he called Banu Hashim and Banu al-Muttalib to protect the Messenger and stand with him. They gathered and agreed, except for Abu Lahab, Allah’s enemy.

The notes explain the poem’s images and preserve variant readings, including a comparison to a young camel. Ibn Hisham distinguishes lines attributed to different transmitters and marks verses he omitted.

When Abu Talib saw his people’s loyal effort and protection, he praised them, recalled their former distinction, and reminded them of the Messenger’s place among them: “When Quraysh gathers one day to boast, ‘Abd Manaf is its heart and its core. If the nobles of ‘Abd Manaf are counted, Hashim’s people are its most noble and ancient. If they boast, Muhammad is the chosen one, the noblest and most honored among them. All Quraysh, weak and strong, came against us, yet they did not prevail and their judgment failed. We have never accepted oppression: when they turned away in disdain, we stood firm. Each day of hardship we defend our sanctuary and strike away whoever seeks to violate it. Through us the withered branch revived; beneath our protection its roots flourish and grow.”

The notes explain “heart and core,” record a variant reading referring to lineage, and gloss expressions for the weak and strong among Quraysh. They clarify the image of turning one’s cheek in arrogance, the protection of homes and sanctuaries, and a withered tree whose roots revive under shelter.