Abu Bakr’s Protection by Ibn al-Daghna and the Escalation of Quraysh’s Hostility
While Abu Bakr was preparing to leave Mecca because of the persecution he suffered from Quraysh, he encountered Ibn al-Daghna, a respected leader of the confederates of the Quraysh, who asked him:
“Where are you going, Abu Bakr?”
Abu Bakr replied:
“My people have driven me out, harmed me, and made life difficult for me.”
Ibn al-Daghna was surprised and said:
“Why would they do that? By God, you are a man who honors your people, supports those facing hardships, helps the needy, and does good deeds. Return, and I will grant you my protection.”
Abu Bakr returned to Mecca with him. When they arrived, Ibn al-Daghna stood before Quraysh and announced:
“O people of Quraysh, I have granted protection to Abu Bakr ibn Abi Quhafa. No one should harm him or treat him except with kindness.”
After that, Quraysh stopped persecuting Abu Bakr for a time.
Near his house, Abu Bakr had a small place of worship where he prayed and recited the Qur’an. He was a deeply emotional man; when he prayed, he was humble, and when he recited the Qur’an, he would weep and move those who heard him to tears. His recitation attracted children and women who gathered around him in admiration.
The leaders of Quraysh feared the influence of Abu Bakr’s devotion and his recitation. They went to Ibn al-Daghna and complained, asking him to prevent Abu Bakr from praying and reciting the Qur’an outside his home.
Ibn al-Daghna spoke to Abu Bakr about this matter, but Abu Bakr replied:
“I return your protection and am satisfied with the protection of God.”
Ibn al-Daghna then asked him to withdraw from his protection, and Abu Bakr did so. After that, he once again faced the hostility and pressure of Quraysh.
Quraysh’s Attack Against the Prophet Muhammad ï·º
The third stage of Quraysh’s resistance against Islam began when the Prophet Muhammad ï·º himself became the target of direct attacks and persecution.
This intensified after the migration of some Muslims to Abyssinia. The migration alarmed Quraysh, as they feared that Muslims would spread throughout different regions calling people to their faith. They also feared that this migration could be a preparation for Muhammad’s own departure, which would allow the worship of one God to overcome the worship of idols.
Therefore, Quraysh turned their attention toward the leader of this new movement: Muhammad ibn Abdullah ï·º, seeking either to pressure him into abandoning his message or to tempt him with offers that would make him stop preaching.
Quraysh’s Failed Attempts to Stop the Prophet: From Temptation to Persecution
Quraysh first attempted to stop the Prophet Muhammad ï·º through persuasion and temptation. They offered him generous amounts of wealth, hoping that material rewards would make him abandon his message. However, Muhammad ï·º rejected their offers and showed no interest in their riches.
When financial incentives failed, they moved to a greater offer: kingship. They proposed that he become their leader and ruler. But the Prophet ï·º firmly rejected their proposal, declaring his famous words:
“By God, even if they placed the sun in my right hand and the moon in my left, I would never abandon this mission until God makes it prevail or I perish while defending it.”
Realizing that neither wealth nor power could change his determination, Quraysh turned toward direct hostility and persecution. They wanted to harm him and suppress his message, yet they feared the consequences of openly attacking him. Abu Talib held a highly respected position among the Arabs, and the support of Banu Hashim—except for Abu Lahab—provided the Prophet ï·º with significant protection.
Because of this, Quraysh’s resistance took two forms: a broader campaign of social pressure and a boycott against Banu Hashim, and direct attempts to harm the Prophet himself.
Among those who personally attacked him was Umm Jamil, the wife of Abu Lahab, who used to place thorns and harmful objects near his doorway at night, hoping to injure him when he left his home early in the morning. Abu Jahl also threw filth upon him while he was praying.
Yet Abu Talib’s protection prevented much of the harm from reaching the Prophet ï·º. His wife Khadijah stood beside him like a source of comfort and healing. Whenever he returned home saddened by the hostility he faced, she welcomed him, reassured him, and encouraged him until his strength and determination returned.
The Conversion of Hamza and Umar ibn al-Khattab
While the Prophet’s mission continued between steadfast perseverance and Quraysh’s opposition, two remarkable figures joined the ranks of Islam in the fifth year of the prophetic mission: Hamza ibn Abd al-Muttalib and Umar ibn al-Khattab.
Their acceptance of Islam represented a major turning point, strengthening the Muslims and giving the emerging community new confidence in the face of Quraysh’s resistance.
The Rise of Islam After Hamza and Umar: Quraysh’s Fear and Escalating Resistance
Hamza ibn Abd al-Muttalib and Umar ibn al-Khattab were known among the Arabs for their strength, courage, and firmness. Their acceptance of Islam gave the Muslim community a new sense of confidence and increased hope for the success of the Prophet’s mission.
However, their conversion had a powerful impact on Quraysh. The leaders of Mecca realized that continuing to tolerate Muhammad ï·º would only strengthen his movement, especially now that Islam was attracting influential and courageous figures such as Hamza and Umar.
As a result, Quraysh decided to take a more decisive step in their attempt to eliminate the Prophet’s mission completely.
Yet they wanted to avoid a direct conflict with Banu Abd al-Muttalib, the Prophet’s clan, whose honor and tribal protection surrounded him. Therefore, they repeatedly approached Abu Talib, asking him to restrain his nephew, who they accused of insulting their religion, criticizing their idols, and challenging the beliefs of their ancestors.
When persuasion failed, Quraysh increased their pressure. They said to Abu Talib:
“O Abu Talib, you possess age, honor, and a respected position among us. We have already asked you to stop your nephew, but you have not done so. By God, we will no longer tolerate his insults toward our fathers, his rejection of our traditions, and his criticism of our gods. Either you prevent him from continuing, or we will fight him and you until one of the two sides is destroyed.”
But their threats achieved nothing.
Quraysh’s Attempt to Bargain with Abu Talib
After failing through warnings and pressure, Quraysh attempted another strategy. They offered Abu Talib a bargain: they would give him their young man, Umarah ibn al-Walid ibn al-Mughirah, in exchange for Muhammad ï·º, so that they could kill him.
Abu Talib rejected their proposal with a sharp response:
“What a terrible bargain you offer me! You give me your son to raise for you, while I give you my son so that you may kill him?”
The proposal collapsed, and Quraysh realized that Abu Talib’s protection of the Prophet ï·º would not be easily broken.
The Boycott of Banu Hashim
Quraysh then moved their hostility to a new stage. They recognized that the main source of Muhammad’s protection was his family, Banu Hashim, who defended him whether they had accepted his message or remained upon the religion of their ancestors.
Therefore, Quraysh decided to confront the entire clan of Banu Hashim and isolate them socially and economically, seeking through pressure and hardship what they had failed to achieve through threats and negotiation.
