We now see him in Ta’if, taking shelter in an orchard, its walls shielding him from his pursuers. His right hand was raised toward heaven in supplication to Allah, while his left hand shielded his face from the stones. He called upon his Creator and Lord: “If You are not angry with me, then I do not mind what I suffer, but Your pardon is more expansive for me.”
Indeed, he was a Messenger who knew how to speak to his Lord with perfect humility. When he declared that he did not mind any harm for Allah’s sake, he also declared his desperate need for Allah’s mercy. In such a moment, he did not boast of his endurance or courage. To boast then would almost imply that he was conferring a favor upon Allah—something no thought of his could accept. So the most fitting way to express his courage and endurance in that moment was through pleading and supplication.
So he continued to ask Allah’s pardon and call upon Him: “O Allah, to You I complain of my weakness, my lack of resources, and my insignificance before people. O Most Merciful of the merciful, You are the Lord of the weak, and You are my Lord. To whom do You entrust me? To a distant person who scowls at me, or to an enemy whom You have given power over me? If You are not angry with me, then I do not mind, but Your pardon is more expansive for me. I seek refuge in the light of Your Face, by which all darkness is illuminated and by which the affairs of this world and the next are set aright, from Your anger descending upon me or Your displeasure befalling me. To You belongs all thanks until You are pleased. There is no power and no might except through You.” What loyalty the Prophet (PBUH) had to his call! He was an unarmed man surrounded by plots wherever he went. He had no worldly support, yet he possessed such persistence, steadfastness, and devotion.
People saw him return from Ta’if to Makkah without despair or defeat, but with even greater hope, optimism, and dedication. Moreover, he began presenting himself to the tribes in their own homes and gatherings. One day, he went to Banu Kindah, another day to Banu Hanifah, then to Banu ‘Amir, and thus from one tribe to another. He said to them all, “I am Allah’s Messenger to you. He commands you to worship Him alone without partners and to abandon what you worship of idols.” At the tents of neighboring tribes, Abu Lahab followed behind him, saying to the people, “Do not believe him; he calls you to falsehood.”
People saw the Messenger of Allah in this critical situation, seeking supporters and believers, only to be met with ingratitude and hostility. They saw him refuse all bargains and reject any worldly price for faith.
In those scorching days, he presented himself to Banu ‘Amir ibn Sa’sa’ah and sat with them, speaking about Allah and reciting His words. They asked, “Do you think that if we support you in your mission and Allah gives you victory over your opponents, we will have authority after you?” He (PBUH) replied, “This matter belongs to Allah; He places it wherever He wills.” They then left him, saying, “We do not need your mission.” The Messenger (PBUH) parted from them, still searching for believers who would not trade their faith for a passing gain.
People saw him, yet only a few believed. In that small group, however, he found comfort and companionship. Then Quraysh decided that every tribe must deal with the believers among them as they saw fit, and suddenly persecution descended like a raging storm upon all the Muslims. No crime was left uncommitted against them. At that point, a surprising decision came. Muhammad (PBUH) ordered all the Muslims to emigrate to Abyssinia and chose to remain behind, facing the aggression alone.
Why did he not emigrate to spread the word of Allah in another land, since Allah is the Lord of all worlds, not the Lord of Quraysh alone? Why did he not keep the believers with him when their presence could strengthen him? With their small number, they might have encouraged others to embrace Islam.
Among them were many from the noblest and strongest families of Quraysh: from Banu Umayyah, Uthman ibn ‘Affan, ‘Amr ibn Sa‘id ibn al-‘As, and Khalid ibn Sa‘id ibn al-‘As; from Banu Asad, al-Zubayr ibn al-‘Awwam, al-Aswad ibn Nawfal, Yazid ibn Zam‘ah, and ‘Amr ibn Umayyah; from Banu Zuhrah, Abd al-Rahman ibn ‘Awf, ‘Amir ibn Abi Waqqas, Malik ibn Ahyab, and al-Muttalib ibn Azhar; and others whose families would not long tolerate their persecution. Why did the Messenger (PBUH) not keep them by his side to support him and form a visible strength in his hands?
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