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Where was the centre of authority in At-Taa’if?
The Banu Maalik and Al-Ahlaaf were the early settlers in the area, and hence they represented the dominant powers and leaders in that location. They retained the religious authority that was represented in taking care of the affairs of Al-Masjid Al-Haraam in addition to the general political leadership, foreign relations and economic influence. Nevertheless, the Banu Maalik and Al-Ahlaaf were unable to defend the area of At-Taa’if, which was one of the richest and most attractive of the Arab lands. Hence, they were afraid of the Hawaazin, the Quraysh and the Banu ‘Aamir, which were strong tribes and had the ability to attack and plunder. Consequently, the leaders of At-Taa’if depended upon the policy of peace, and maintained political stability through treaties and balances. This was the same way that was adopted by the Quraysh. Hence, the Banu Maalik started strengthening their relations with the Hawaazin to avoid their evil, while Al-Ahlaaf allied with the Quraysh to avoid its evil.
The Prophet 
was fully aware of this network of relations and treaties when he was heading to At-Taa’if. He was certain that At-Taa’if had no single central authority. The authority was shared between two Arab tribes by virtue of a bilateral treaty. Each of the two tribes was subservient to an external tribe. Generally speaking, if the Prophet had succeeded in attracting either of the two tribes, this would have strongly affected the balance of the political powers. To be more specific, if the Prophet had succeeded in attracting Al-Ahlaaf, which was allying with the Quraysh, then his plan would have been completed and this was theoretically possible because the Prophet was aware that the alliance between this camp and the Quraysh was not based upon sectarian conviction or religious allegiance as much as it was based upon fear of the Quraysh and assessment of the political situation. Immediately after reaching At-Taa’if, the Prophet headed to the Banu ‘Amr bin ‘Umayr who was presiding over Al-Ahlaaf and had connections with the Quraysh. He did not go to the Banu Maalik who were allies of the Hawaazin.
was fully aware of this network of relations and treaties when he was heading to At-Taa’if. He was certain that At-Taa’if had no single central authority. The authority was shared between two Arab tribes by virtue of a bilateral treaty. Each of the two tribes was subservient to an external tribe. Generally speaking, if the Prophet had succeeded in attracting either of the two tribes, this would have strongly affected the balance of the political powers. To be more specific, if the Prophet had succeeded in attracting Al-Ahlaaf, which was allying with the Quraysh, then his plan would have been completed and this was theoretically possible because the Prophet was aware that the alliance between this camp and the Quraysh was not based upon sectarian conviction or religious allegiance as much as it was based upon fear of the Quraysh and assessment of the political situation. Immediately after reaching At-Taa’if, the Prophet headed to the Banu ‘Amr bin ‘Umayr who was presiding over Al-Ahlaaf and had connections with the Quraysh. He did not go to the Banu Maalik who were allies of the Hawaazin.Ibn Hishaam 
said
said When the Prophet reached At-Taa’if, he went to the leaders and nobles of the Thaqeef. They were three brothers: ‘Abd Yaaleel bin ‘Amr, Mas‘ood bin ‘Amr and Habeeb bin ‘Amr. One of them had a Qurayshi wife from the Banu Jumah. The three brothers were very cautious as well as cowardly. Hence, they did not respond to the Prophet and instead impudently jeered at him. The Messenger of Allah finding that they were hopeless cases, stood up, and left them saying: “If you insist on indulging in these practices of yours, then please at least do not tell anyone about our meeting.”
reached At-Taa’if, he went to the leaders and nobles of the Thaqeef. They were three brothers: ‘Abd Yaaleel bin ‘Amr, Mas‘ood bin ‘Amr and Habeeb bin ‘Amr. One of them had a Qurayshi wife from the Banu Jumah. The three brothers were very cautious as well as cowardly. Hence, they did not respond to the Prophet and instead impudently jeered at him. The Messenger of Allah finding that they were hopeless cases, stood up, and left them saying: “If you insist on indulging in these practices of yours, then please at least do not tell anyone about our meeting.”The Prophet was afraid that informing his people about this meeting would strengthen them against him. Moreover, the Prophet was keen on holding his meetings secretly and concealing his movements from the Quraysh.
was afraid that informing his people about this meeting would strengthen them against him. Moreover, the Prophet was keen on holding his meetings secretly and concealing his movements from the Quraysh.The Prophet was extremely cautious as shown by the following measures:
was extremely cautious as shown by the following measures:A- The Prophet headed out of Makkah on foot so as to not make the Quraysh believe that he intended to leave it. If he had left riding a camel for example, this would have aroused suspicion and distrust that he would travel to a certain destination. This enabled him to leave Makkah without any objection.
headed out of Makkah on foot so as to not make the Quraysh believe that he intended to leave it. If he had left riding a camel for example, this would have aroused suspicion and distrust that he would travel to a certain destination. This enabled him to leave Makkah without any objection.B- The Prophet chose Zayd bin Haarithah, may Allah be pleased with him, to accompany him on his journey for security reasons. Zayd, may Allah be pleased with him, was the adopted son of the Prophet and so them being seen together would not have aroused any doubts given their strong relationship. Moreover, the Prophet knew Zayd, may Allah be pleased with him, well and found him truthful, honest, sincere and trustworthy. Zayd, may Allah be pleased with him, was also reliable and he never revealed any secrets. These virtues of Zayd, may Allah be pleased with him, were proven when he protected the Prophet from the stones that were thrown at him such that his head was cut in his defense.
chose Zayd bin Haarithah, may Allah be pleased with him, to accompany him on his journey for security reasons. Zayd, may Allah be pleased with him, was the adopted son of the Prophet and so them being seen together would not have aroused any doubts given their strong relationship. Moreover, the Prophet knew Zayd, may Allah be pleased with him, well and found him truthful, honest, sincere and trustworthy. Zayd, may Allah be pleased with him, was also reliable and he never revealed any secrets. These virtues of Zayd, may Allah be pleased with him, were proven when he protected the Prophet from the stones that were thrown at him such that his head was cut in his defense.C- The Prophet endured the mocking and unfavorable response of the leaders of At-Taa’if with patience, showing no anger. All he asked for was that they do not tell anyone about their meeting. This was very cautious behavior, because if the Quraysh had known about this meeting they would not only have mocked him, but they would also have increased in persecuting him more and more, and endeavored to monitor all of his future movements inside and outside Makkah.
endured the mocking and unfavorable response of the leaders of At-Taa’if with patience, showing no anger. All he asked for was that they do not tell anyone about their meeting. This was very cautious behavior, because if the Quraysh had known about this meeting they would not only have mocked him, but they would also have increased in persecuting him more and more, and endeavored to monitor all of his future movements inside and outside Makkah.A supplication and humble invocation
The Banu ‘Amr were a mean and wicked people. Hence, they did not conceal the news of their meeting with the Prophet . Rather, they encouraged their slaves and the foolish ones among them to insult the Prophet and pelt him with stones. The stones caused his legs to bleed such that blood covered his shoes and flowed over the land of At-Taa’if. The mob did not desist until they had forced the Prophet and Zayd bin Haarithah, may Allah be pleased with him, to take refuge in a vineyard owned by ‘Utbah and Shaybah, sons of Rabee‘ah. This situation was very hateful to the Prophet as this vineyard was owned by these two men who were known for their enmity towards Allah The Almighty and His Messenger .
. Rather, they encouraged their slaves and the foolish ones among them to insult the Prophet and pelt him with stones. The stones caused his legs to bleed such that blood covered his shoes and flowed over the land of At-Taa’if. The mob did not desist until they had forced the Prophet and Zayd bin Haarithah, may Allah be pleased with him, to take refuge in a vineyard owned by ‘Utbah and Shaybah, sons of Rabee‘ah. This situation was very hateful to the Prophet as this vineyard was owned by these two men who were known for their enmity towards Allah The Almighty and His Messenger . The foolish people of Thaqeef, who were following the Prophet returned. So, he and Zayd, may Allah be pleased with him, went to sit in the shadow of a grape vine in order to gain some respite. The two sons of Rabee‘ah were watching the Prophet and saw what had happened to him at the hands of the mob of Thaqeef, yet, did nothing to help him. In the midst of this sadness and grief and in addition to his psychological and physical pain, the Prophet turned to Allah The Almighty with the following supplication:
returned. So, he and Zayd, may Allah be pleased with him, went to sit in the shadow of a grape vine in order to gain some respite. The two sons of Rabee‘ah were watching the Prophet and saw what had happened to him at the hands of the mob of Thaqeef, yet, did nothing to help him. In the midst of this sadness and grief and in addition to his psychological and physical pain, the Prophet turned to Allah The Almighty with the following supplication: O Allah! To You alone I make complaint of my weakness, the scarcity of my resources and the humiliation I have been suffering from at the hands of people, O Most Merciful of those who are merciful. You are the Lord of the weak and my Lord. To whom have You entrusted me? To a distant person who receives me with hostility, or to an enemy whom You have granted authority over my affairs? So long as You are not angry with me, I do not care; although Your favor is of a more expansive relief to me. I seek refuge in the light of Your Countenance, which illuminates the heavens and dispels darkness and which controls all affairs in this world as well as in the Hereafter, lest Your anger or Your displeasure descend upon me. And there is no power nor strength save in You.
