When the chieftains of the Quraish were disappointed by Abū Ṭālib, prior to laying hands on the Holy Prophetsa they proposed that every tribe pressurize the Muslims of their respective tribes so as to turn them away from their allegiance to Islām. Therefore, by mutual consultation they all decided that new Muslims be pressured by their respective tribes so as to prevent any sort of intertribal complications. They thought that when Muslims themselves forsake the Holy Prophetsa, he would not be able to do anything alone, and this entire jest would fall apart. In this verdict it was also decided that this coercion be not limited to verbal pressure alone, but that new Muslims be turned away from Islām by all means of vexation and distress. When Abū Ṭālib was informed of these deliberations, he gathered the Banū Hāshim and Banū Muṭṭalib at one place as a responsive measure and discussed the situation at hand. He urged that in this storm of enmity we should protect Muḥammad [peace and blessings of Allāh be upon him]. Consequently, with the exception of Abū Lahab (who was blind in his animosity towards Islām) the rest agreed to this proposition. In national honour, they became prepared to contend opposition in favour of the Holy Prophetsa.1 These circumstances gave birth to a fiery substance in the air of Makkah. Until now, since the decision to inflict pains upon the Muslims was confined to the limits of their respective tribes, for this reason, intertribal conflict had not spurred. However, for the Muslims, individually, the door to severe pain and suffering was opened. The tale of this era to the migration of Yathrib is a tale which brings about tears of blood.
1 * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 203, Bābu Mubādāti Rasūlillāhisa Qaumahū wa mā kāna minhu, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
* Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, p. 232, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)