The Year of Boycott — The Response of the Messenger of Allah, and the Companions in the Face of Persecution
The Boycott of Shi‘b Abi Talib was a significant and trial-filled chapter of the Makkan period of Islam, lasting from 616 to 619 CE. During this time, the Quraysh imposed a complete economic and social blockade against the Messenger of Allah, Sallallahu Alaihi Wasallam, and his clan Banu Hashim and Banu al-Muttalib. Several factors formed the background to this decision.
When Hamzah (Radiyallahu Anhu) and Umar (Radiyallahu Anhu) accepted Islam, the Muslims gained strength and confidence. In particular, after Umar (Radiyallahu Anhu) embraced Islam, some Muslims openly went to the Ka‘bah with him and performed prayer publicly. At the same time, a group of Muslims migrated to Abyssinia and found safe refuge. Although the Quraysh sent envoys to the king of Abyssinia demanding the return of the Muslims, their request was rejected. These developments deeply angered the Quraysh, and they intensified persecution against the remaining Muslims in Makkah. Moreover, the number of Muslims was gradually increasing, further heightening their concern.
As a final attempt, they proposed to Abu Talib that if the Messenger of Allah, Sallallahu Alaihi Wasallam, stopped his da‘wah, they would grant him worldly benefits. This proposal was rejected. Abu Talib and his clan pledged to continue supporting him. They refrained from directly assassinating him due to fear of tribal retaliation and bloodshed. Instead, upon the suggestion of Abu Jahl, they imposed a comprehensive boycott against Banu Hashim and Banu al-Muttalib.
A written pact was drafted stating that no trade, financial dealings, marriage, or social relations would be maintained with these two clans, and no food would be allowed to reach them. Ikrimah bin Amir wrote the document, and approximately forty leaders of the Quraysh signed it. The document was hung inside the Ka‘bah so that visitors would be aware of the decision.
As a result, Banu Hashim and Banu al-Muttalib were forced to take refuge in Shi‘b Abi Talib along with their women and children. Severe food shortages followed. People survived by eating leaves and tree bark. The cries of hungry children could be heard in Makkah. When merchants brought goods, Abu Jahl would purchase them at high prices to prevent supplies from reaching the besieged group. Sa‘d ibn Abi Waqqas (Radiyallahu Anhu) narrated that due to extreme hunger he could barely stand; he once cleaned and roasted a piece of leather and ate it, praising Allah afterward. The Messenger of Allah, Sallallahu Alaihi Wasallam, would stand in prayer while hearing the cries of women and children.
Regarding such trials, Allah says:
“Do people think that they will be left to say, ‘We believe,’ and they will not be tested?” (Surah Al-‘Ankabut — 29:2)
Allah also commands:
“O you who believe, seek help through patience and prayer. Indeed, Allah is with the patient.” (Surah Al-Baqarah — 2:153)
Despite the circumstances, all possible external means were also utilized. Khadijah (Radiyallahu Anha) attempted to send assistance through her personal connections. Those who were not included in the boycott, such as Abu Bakr (Radiyallahu Anhu) and Umar (Radiyallahu Anhu), did not remain indifferent. Abu Bakr (Radiyallahu Anhu) spent his wealth to secure food for the besieged, and by the end of the three years he had nearly exhausted his resources. Other Muslims would leave camel-loads of food near the boundary of the valley so that the besieged could collect them.
Regarding reliance upon Allah, He says:
“And whoever fears Allah – He will make for him a way out and provide for him from where he does not expect.” (Surah At-Talaq — 65:2-3)
This spirit of mutual compassion is reflected in a hadith of the Messenger of Allah, Sallallahu Alaihi Wasallam, in which he said that the believers, in their mutual love, mercy, and compassion, are like a single body; when one part suffers, the whole body responds with sleeplessness and fever. (Sahih Bukhari — Hadith: 5665; Sahih Muslim — Hadith: 2586)
He also said regarding the trials of the prophets:
“The people who are tested most severely are the prophets, then those closest to them.” (Jami‘ at-Tirmidhi — Hadith: 2398)
During the boycott, the Muslims’ response was nonviolent, patient, and centered upon worship. They did not resort to retaliatory violence. Instead, they faced the situation through supplication, prayer, and complete reliance upon Allah. Allah says:
“O you who believe, be patient and remain steadfast.” (Surah Aal ‘Imran — 3:200)
During certain sacred months when limited freedom was available, the Messenger of Allah, Sallallahu Alaihi Wasallam, would go to the Ka‘bah, engage in worship, and convey the message of Islam to visiting traders and pilgrims. Khadijah (Radiyallahu Anha) continued making supplication and seeking Allah’s mercy while in the state of confinement.
The Messenger of Allah, Sallallahu Alaihi Wasallam, would often say, “Is it not remarkable how Allah protects me from the harm of Quraysh?” This reflected his firm reliance upon Allah. He also said:
“Know that victory comes with patience, and relief comes after hardship.” (Musnad Ahmad — Hadith: 2803)
After three years, some relatives of the besieged group opposed this injustice, leading to the end of the boycott. News of the incident spread throughout Arabia, and Islam became more widely known. The Quraysh realized that such harsh measures had not achieved their intended results; later, they even proposed compromises.
The Boycott of Shi‘b Abi Talib demonstrates that the Messenger of Allah, Sallallahu Alaihi Wasallam, and his Companions adopted worldly means while placing primary reliance on spiritual resilience. Patience, mutual compassion, trust in Allah, and the continuity of da‘wah formed the foundation of their response.