For example...

For example, these adherents of belief were often laid prostrate on the ground under the sun and beaten with straps and stones till they lost their senses. When the atrocities of the Quraysh rose to this extent the Prophet permitted them to leave Mecca and immigrate towards Abyssinia, in the fifth year of his call to Prophethood.

The Quraysh followed them there as well, but the ruler of Abyssinia refused to hand them over to them, and by his fairness and justice did not allow any trouble to befall them. On the other side the Prophet's preaching was continuing and the magnetism and influence of Truth was producing its effect. People were impressed by his teachings and personality and coming into his fold as a result of which the Quraysh felt much perturbed and tried to stop this increasing influence and power.

When they could not do anything they decided to sever all connections with Banu Hashim and Banu `Abd al-Mut-talib, to have no social contacts with them and to have no transactions with them, so that they might be forced to give up supporting the Prophet and then they would deal with him as they wished. Consequently, they concluded a mutual agreement about it and a document was written on the subject and kept in deposit.

After this agreement, although the locality was the same and the inhabitants too were the same yet for Banu Hashim every nook and corner became strange and well-known faces turned as if they had never known each other. All of them turned their faces and stopped mutual meeting and contacts. In these circumstances, there was also apprehension that the Prophet might be attacked suddenly in a valley outside the city.

For this reason, they were forced to take refuge in a place called "shi`b (quarter) of Abi Talib." At this stage those Banu Hashim who had not yet accepted Islam shared these privations on account of lineal unity and offered defence at the hour of need, while those who had accepted Islam like Hamzah and Abu Talib, were active in protecting the Prophet by way of a religious obligation. In particular, Abu Talib had given up all his personal ease and comfort.

He spent his days in consoling the Prophet and his nights in changing his bed, in this way, that if the Prophet used a bed one night the next night `Ali was made to sleep in it, so that in case someone attacked, then `Ali should suffer the brunt. This was a period of great privation and trouble for Banu Hasim.