(Dr. Imran Khan & Mufti. Shah Rafi Uddin Hamdani)

Taif is one of the oldest cities of Hijaz. It is located at an elevation of 6,165 feet (1,879 meters) on a tableland, Southeast of Makkah. Since ancient times, it has been a principal summer resort. ¹ Taif was of great strategic importance to the Quraysh, therefore, the leaders of the Quraysh had great ambitions to take its control. Before the advent of Islam, the people of the Quraysh tribe attempted to annex Taif and resultantly, took control of the valley of Wajj. The inhabitants of Taif, especially the Banu Thaqif, feared that the Quraysh would take over the city so they made an alliance with them. Hence, many rich inhabitants and leaders of Makkah started to own properties in Taif and would spend their time there during the summer season. ²

Problems Faced by Prophet Muhammad in Makkah

Abu Talib passed away on the 1st of Dhu Al-Qa’dha, in the 10th year of prophethood. ³ After Abu Talib’s death, the persecution of the Holy Prophet was intensified, an action from which the people of Quraysh refrained previously, due to the protection given by Abu Talib. ⁴ After the death of Abu Talib and Khadija Prophet Muhammad became extremely sad and mostly stayed at his house, rarely meeting anyone. During this time, Abu Lahab came to him and said that he should continue to do what he used to do when Abu Talib was alive. He also offered him his protection. A few days after this meeting, a person named Ibn Al-Ghaytalah, ill-treated Prophet Muhammad . When Abu Lahab got this news, he approached that person and abused him severely. Ibn Al-Ghaytalah ran away and declared that Abu Lahab had become an apostate. When the Quraysh inquired Abu Lahab about this, he said that he had not abandoned the faith of his forefathers and had merely defended his brother's son against the persecution, as it was his tribal responsibility. Thus, the Messenger of Allah, was not persecuted by any individual from the Quraysh tribe, as they feared Abu Lahab. Later on, Uqbah ibn Mu’ayt and Abu Jahl ibn Hisham turned Abu Lahab against Prophet Muhammad . Therefore, Abu Lahab again became hostile towards Prophet Muhammad , and resultantly, the Quraysh also started maltreating him. ⁵

Biographers and historians have narrated many events about the persecutions inflicted upon Prophet Muhammad by the people of Makkah, especially after the death of Abu Talib. ⁶ As the enmity of the Quraysh increased, Prophet Muhammad decided to go to Taif to seek support from the Banu Thaqif tribe. He also wished that they would accept the message of Islam. Qastallani cites that he left for Taif, three months after the death of his wife Khadijah. These were the last days of the month of Shawwal, in the 10th year of his Prophetic mission. ⁷ It is estimated that it was the end of May or beginning of June 619 C.E., according to the Gregorian calender. ⁸ Ibn Hisham quotes Ibn Ishaq and states that Muhammad went to Taif alone, ⁹ while Ibn Saad and Al-Baladhuri state that his adopted son Zaid ibn Harith accompanied him. ¹⁰¹¹ Al-Zurqani suggests that it is a possibility that Prophet Muhammad started his journey alone on foot, and Zaid ibn Harith followed him later on and joined him on the way. ¹²

Meeting with the Chiefs of Taif

When Prophet Muhammad reached Taif, he met with the notables and chiefs of the tribe. They were three brothers, Abd Yalil ibn Amr, Masud ibn Amr ibn Umair and Habib ibn Amr ibn Umair ibn Auf. One of them had a wife named Safiyah bint Ma’mar, who belonged to Banu Jamah, a subtribe of the Quraysh. ¹³ Prophet Muhammad sat with them, called them towards Allah and asked them to assist him for the sake of Islam. In reply to his call, they made fun of him and insulted him. Thus, the Messenger of Allah stood up to leave as he did not expect any positive response from them. Then he addressed them and said: As you have not accepted my invitation, do not reveal your attitude to anyone else from your nation. ¹⁴ One important reason for this request was that Prophet Muhammad did not want these people to become a cause for deviating other people from the right path. ¹⁵

The Holy Prophet’s Stay in Taif

He stayed in Taif for ten days ¹⁶ or a month. ¹⁷ Al-Zurqani says that it is possible that he stayed in Taif for ten days and spent the other twenty days on the outskirts of Taif and the return journey. ¹⁸ During his stay, he approached every notable individual of Taif, but none listened him as they feared that their youth would respond positively to Prophet Muhammad’s call. Instead they told him leave their city and preach in the area where his mission was welcome and accepted. ¹⁹ They also mentioned that Prophet Muhammad had come to Taif because his own people had rejected and persecuted him. Then, they threatened the Holy Prophet that they would be more severe towards him than the Quraysh ²⁰ if he did not leave.

Persecution in Taif

Khalid Al-‘Adwani quotes that his father saw that Prophet Muhammad was leaning on a staff or a bow, and was preaching to the people in the eastern part of Taif. Prophet Muhammad recited Surah Al-Tariq to them and invited them towards Islam. ²¹ Those people, instead of accepting Islam, incited their hooligans and other rascals to abuse and maltreat the Holy Prophet . As a result, people gathered around the Holy Prophet ²² and started to make fun of him. Then, they pelted him with stones, ²³ and Zaid ibn Haritha jumped in front of him, shielding him from the stones. Zaid ibn Haritha took a lot of hits as the stones striked his head and body, but still, his protection was not enough as Prophet Muhammad got severely injured from the continuous hits of the stones, to the extent that blood flowed down his legs ²⁴ and filled his shoes. Al-Salihi quotes Sulaiman Al-Taimi and adds that Prophet Muhammad would sit down on the ground after being hit by the stones, but those hooligans would lift him up by the arms, hit him again and laugh loudly. ²⁵ Due to the injuries from the stones, a lot of blood flowed in to the shoes of Prophet Muhammad and dried. Thus, it got extremely difficult for Prophet Muhammad to take his shoes off for ablution lateron. ²⁶

Refuge in Rabiyah’s Sons’ Orchard

The rascals of Taif drove Prophet Muhammad and Zaid to the wall of the orchards of Utbah ibn Rabi’ah and Shaiba ibn Rabi’ah. At that time, Utbah and Shaiba were inside the orchard. When the the Holy Prophet and Zaid ibn Haritha entered and took refuge in that orchard, the hooligans went away. Prophet Muhammad sat down in the shade of a grapevine while both sons of Rabi’ah were looking at him. They had also seen the sufferings which had been caused by the hooligans of Banu Thaqif tribe. ²⁷

Prophet Muhammad’s Prayer to Allah

Even though physically, Prophet Muhammad was full of pain and grief, due to the ordeal he had gone through, but, his heart was filled with the love of Allah. This is reflected from the words which he used while praying to Allah after he had rested for a while:

اللهم إليك أشكو ضعف قوتي، وقلة حيلتي، وهواني على الناس، يا أرحم الراحمين، أنت رب المستضعفين، وأنت ربي، إلى من تكلني؟ إلى بعيد يتجهمني؟ أم إلى عدو ملكته أمري؟ إن لم يكن بك علي غضب فلا أبالي، ولكن عافيتك هي أوسع لي، أعوذ بنور وجهك الذي أشرقت له الظلمات، وصلح عليه أمر الدنيا والآخرة من أن تنزل بي غضبك، أو يحل علي سخطك، لك العتبى حتى ترضى، ولا حول ولا قوة إلا بك. ²⁸

O Allah! To You I complain of my weakness and my lack of resourcefulness, and my insignificance to the people. O the Most Merciful of the merciful! You are the Lord of the oppressed and you are my Lord. To whom do you entrust me? To a distant stranger who insults me? Or to an enemy whom you have given control of my matter? If you have no wrath against me, then I would not care (about what afflicts me from the people) but Your protection is more expansive for me. I seek refuge with the light of your countenance which illuminates all darkness and regulates the affairs of this world and the hereafter, from bringing about Your wrath upon me and from incurring upon myself your anger. Yours is the right to reproach until You are pleased, and there is no power or might except through You.

Meeting with Addas (Christian Slave)

When Utbah and Shaibah saw Prophet Muhammad in that condition, they felt sympathy for him, as they had kinship ties with Prophet Muhammad . ²⁹ They called Addas, who was a Christian slave and sent a bunch of grapes in a plate to Prophet Muhammad . Addas presented the bunch of grapes to the Messenger of Allah and requested him to eat. When the Messenger of Allah put forward his hand towards the grape, he recited 'Bismillah' (in the name of Allah) and started eating the grapes. When the slave heard these words, he looked at Prophet Muhammad’s face, swore by Allah and said that people of this town did not use these words. When the Messenger of Allah asked him about his native town and religion, he replied that he was a Christian from Nineveh. Prophet Muhammad commented:

من قرية الرجل الصالح يونس بن متی؟... ³⁰

From the town of the righteous man Yunus ibn Matta ?

Addas responded to this question with another question. He asked Prophet Muhammad that what did he know about Yunus . The Holy Prophet replied that Yunus was a his brother. He also added that Yunus like him. After listening to this, Addas bowed and kissed Prophet Muhammad’s head, hands and feet, even though they were covered with blood. ³¹ Then, Addas said:

أشھد أنك عبد الله ورسوله. ³²

I testify that you are Allah’s servant and His messenger.

Utbah and Shaibah were watching this, and when they saw that their slave kissed the hands and feet of Prophet Muhammad , they were stunned. When Addas returned to them cursed him and asked him questions regarding his action of kissing the head, hands and feet of the Holy Prophet . He replied that Prophet Muhammad had told him something which none but a Prophet could know. Thus he had kissed his head, hands and feet. Upon hearing this, they cursed him again and warned him to remain steadfast on his religion as it was better than the message of Prophet Muhammad . ³³

Appearance of Gabriel (Jibrail) with the Angel of Mountains

Prophet Muhammad decided to return to Makkah after receiving such cruel treatment from the people of Taif. ³⁴ On the way, when he reached at Qarn Al-Th’alib, Allah sent Angel Gabriel (Jibrail) with the Angel of Mountains, who seeked his permission to destroy his persecutors, but Prophet Muhammad refused this offer, in the hope that their future generations would accept the faith. ³⁵ Thus, he did not punish them, even though they had inflicted such cruelty upon him and Zaid ibn Haritha . This event reflects Prophet Muhammad’s mercy, kindness, forgiveness and trust in Allah. It also exhibits Allah’s unique relation with His messenger whom he supported, protected, assisted and consoled, in every difficult situation of life.

• ¹  Encyclopedia Britannica (Online Version): https://www.britannica.com/place/Al-Taif: Retrieved: 05-09-2021
• ²  Dr. Ali Muhammad As-Sallaabee (2005), The Noble Life of the Prophet (Peace be upon Him), Dar Al-Salam, Riyadh, Saudi Arabia, Vol. 1, Pg. 522.
• ³  Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal Min Ansab Al-Ashraaf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 236.
• ⁴  Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 300.
• ⁵  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 211.
• ⁶  Abd Al-Malik ibn Hisham (2009), Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 300.
• ⁷  Ahmed ibn Muhammad Al-Qastallani (2009), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 135-136.
• ⁸  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar ibn Hazam, Beirut, Lebanon, Pg. 149.
• ⁹  Abd Al-Malik Ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Egypt, Vol. 1, Pg. 419.
• ¹⁰  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 211.
• ¹¹  Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal Min Ansab Al-Ashraaf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 237.
• ¹²  Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 50.
• ¹³  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 438.
• ¹⁴  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, 419.
• ¹⁵  Muhammad Sulaiman Mansurpuri (N.D.), Rahmat lil Aalameen, Dar Al-Salam lil-Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 76.
• ¹⁶  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 212.
• ¹⁷  Ahmed ibn Muhammad Al-Qastallani (2009), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 136.
• ¹⁸  Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 50.
• ¹⁹  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 212.
• ²⁰  Ahmed ibn Yahya ibn Jabir ibn Dawood Al-Baladhuri (1996), Jumal Min Ansab Al-Ashraaf, Dar Al-Fikr, Beirut, Lebanon, Vol. 1, Pg. 237.
• ²¹  Abu Abdullah Ahmed ibn Muhammad ibn Hanbal (2001), Musnad Al-Imam Ahmed ibn Hanbal, Hadith: 18958, Muassasah Al-Risala, Beirut, Lebanon, Vol. 31, Pg. 288.
• ²²  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, Pg. 420.
• ²³  Abu Al-Rab’i Sulaiman ibn Moosa Al-Himyari (2000), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wal-Thalatha Al-Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 246.
• ²⁴  Muhammad ibn Saad Al-Basri (1968), Tabqat Al-Kubra, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 212.
• ²⁵  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 438.
• ²⁶  Muhammad Sulaiman Munsurpuri (N.D.), Rahmat lil Aalameen, Dar Al-Salam lil-Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 76.
• ²⁷  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, 420.
• ²⁸  Ibid.
• ²⁹  Ibid, 421.
• ³⁰  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktabah wa Matba’ Mustafa Al-Babi, Cairo, Egypt, Vol. 1, 421.
• ³¹  Ibid.
• ³²  Muhammad ibn Abd Al-Baqi ibn Yusuf Al-Zurqani (1996), Sharah Al-Zurqani Ala Al-Mawahib Al-Laduniyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 56.
• ³³  Ibid.
• ³⁴  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fe Seerat Khair Al-Abad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, 440.
• ³⁵  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3231, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 539.