في شوّال (في أواخر مايو أو أوائل يونيو سنة 619م)، بعد عشر سنين من تلقّيه الرسالة من ربّه، خرج النبيّ ﷺ متوجّهًا نحو الطائف، على بُعد نحو ستين كيلومترًا من مكة، برفقة مولاه زيد بن حارثة، يدعو الناس إلى الإسلام. لكنّ الأجواء العامّة، خلافًا لتوقّعاته، كانت عدائيّة للغاية. فأتى أسرة عُمير، وهم من أشراف المدينة، فلم يُصغِ أحدٌ منهم إلى دعوته، بل خاطبوه بألفاظ بذيئة فيما يتعلّق بالقضيّة النبيلة التي كان يسعى إليها ﷺ، فخاب أمله. والتقى النبيّ ﷺ بثلاثة إخوة من زعماء ثقيف، هم عبد ياليل ومسعود وحبيب، أبناء عمرو بن عُمير الثقفيّ، فدعاهم إلى الإسلام وعبادة الله، فاستهزأوا به بوقاحة، ورفضوا دعوته. قال أحدهم: «هو يمزّق ثياب الكعبة، أحقًّا أرسلك الله رسولًا؟». وقال الثاني: «أما وجد الله أحدًا غيرك يرسله برسالته؟». وقال الثالث: «والله لا أكلّمك أبدًا؛ فإن كنتَ رسولًا من الله كما تقول، فأنت أعظم من أن أردّ عليك، وإن كنتَ تكذب على الله، فما ينبغي لي أن أكلّمك». فلمّا رأى رسول الله ﷺ أنّهم ميؤوس منهم، قام عنهم وقال: «إذا فعلتم ما فعلتم، فلا تُخبروا بذلك أحدًا منّي».ﷺ

In Shawwal (in the last of May or in the beginning of June 619 A.D.), ten years after receiving his mission from his Lord, the Prophet (Peace be upon him) set out towards At-Ta’if, about 60 kilometres from Makkah, in the company of his freed slave Zaid bin Haritha inviting people to Islam. But contrary to his expectations, the general atmosphere was terribly hostile. He approached the family of ‘Umair, who were reckoned amongst the nobility of the town. But, to his disappointment, all of them turned deaf ear to his message and used abusive language as regards the noble cause he had been striving for. Three brothers from the chieftains of Thaqeef —‘Abd Yaleel, Mas‘ud and Habeeb — sons of ‘Amr bin ‘Umair Ath-Thaqafy met the Prophet (Peace be upon him) , who invited them to embrace Islam and worship Allâh, but they impudently jeered at him and refused his invitation. “He is tearing the cloths of Al-Ka‘bah; is it true that Allâh has sent you as a Messenger?” said one of them. “Has not Allâh found someone else to entrust him with His Message?” said the second. “I swear by Allâh that I will never have any contact with you. If you are really the Messenger of Allâh, then you are too serious to retort back; and if you are belying Allâh, then I feel it is imperative not to speak to.” said the third. The Messenger of Allâh (Peace be upon him) , finding that they were hopeless cases, stood up and left them saying: “Should you indulge in these practices of yours, never divulge them to me.”.

لَبِثَ هناك عشرةَ أيامٍ يُبلِّغ رسالتَه إلى عدةٍ من الناس، واحدًا تلو الآخر، لكن دون جدوى. فقد أثار الناسُ ليُسرعوا في إخراج الزائر غير المرحَّب به، فصاحوا به في الأزقة، ورجموه بالحجارة، واضطروه إلى الفرار من المدينة، يطارده جمعٌ لا يعرف الرحمة. وسال الدمُ من ساقيه، وحاول زيدٌ أن يحميه، فأُصيب في رأسه. ولم يكفَّ الغوغاء حتى طاردوه ميلين أو ثلاثة عبر السهول الرملية إلى سفح التلال المحيطة. وهناك، منهكًا مُتعبًا، لجأ إلى أحد البساتين العديدة، واستند إلى جدار كرمٍ. وفي وقتٍ بدا فيه أن العالم كله قد انقلب عليه، توجّه محمدٌ ﷺ إلى ربه وأقبل على الصلاة، ولا تزال الكلماتُ المؤثرةُ التالية محفوظةً، وهي التي فاضت بها نفسُه المظلومةُ عن همِّها. كان مُنهكًا مُصابًا، لكنه واثقٌ بعون ربه:

For ten days he stayed there delivering his message to several people, one after another, but all to no purpose. Stirred up to hasten the departure of the unwelcome visitor, the people hooted him through the alley-ways, pelted him with stones and obliged him to flee from the city pursued by a relentless rabble. Blood flowed down both his legs; and Zaid, endeavouring to shield him, was wounded in the head. The mob did not desist until they had chased him two or three miles across the sandy plains to the foot of the surrounding hills. There, wearied and exhausted, he took refuge in one of the numerous orchards, and rested against the wall of a vineyard. At a time when the whole world seemed to have turned against him, Muhammad (Peace be upon him) turned to his Lord and betook himself to prayer and the following touching words are still preserved as those through which his oppressed soul gave vent to its distress. He was weary and wounded but confident of the help of his Lord:

• «اَللّٰهُمَّ إِلَيْكَ أَشْكُو ضَعْفَ قُوَّتِي، وَقِلَّةَ حِيلَتِي، وَهَوَانِي عَلَى النَّاسِ. يَا أَرْحَمَ الرَّاحِمِينَ، أَنْتَ رَبُّ الْمُسْتَضْعَفِينَ، وَأَنْتَ رَبِّي. إِلَى مَنْ تَكِلُنِي؟ إِلَى بَعِيدٍ يَتَجَهَّمُنِي، أَمْ إِلَى عَدُوٍّ مَلَّكْتَهُ أَمْرِي؟ إِنْ لَمْ يَكُنْ بِكَ عَلَيَّ غَضَبٌ فَلَا أُبَالِي، غَيْرَ أَنَّ عَافِيَتَكَ هِيَ أَوْسَعُ لِي».

• “O Allâh! To You alone I make complaint of my helplessness, the paucity of my resources and my insignificance before mankind. You are the most Merciful of the mercifuls. You are the Lord of the helpless and the weak, O Lord of mine! Into whose hands would You abandon me: into the hands of an unsympathetic distant relative who would sullenly frown at me, or to the enemy who has been given control over my affairs? But if Your wrath does not fall on me, there is nothing for me to worry about.”.

أَعُوذُ بِنُورِ وَجْهِكَ الَّذِي أَشْرَقَتْ لَهُ السَّمَاوَاتُ وَانْكَشَفَتْ بِهِ الظُّلُمَاتُ، وَصَلُحَ عَلَيْهِ أَمْرُ الدُّنْيَا وَالْآخِرَةِ، أَنْ يَحِلَّ عَلَيَّ غَضَبُكَ، أَوْ أَنْ يَنْزِلَ بِي سَخَطُكَ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكَ.

“I seek protection 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. May it never be that I should incur Your wrath, or that You should be wrathful to me. And there is no power nor resource, but Yours alone.”.

لَمَّا رَأَى رَبِيعَةَ ابْنَيْهِ — وَكَانَا مِنْ أَثْرِيَاءِ مَكَّةَ — حَالَهُ الْمُؤْلِمَةَ، تَأَثَّرَا بِدَافِعِ الْقَرَابَةِ وَالشَّفَقَةِ، فَأَرْسَلَا إِلَيْهِ غُلَامًا لَهُمَا نَصْرَانِيًّا وَمَعَهُ طَبَقٌ مِنَ الْعِنَبِ. فَقَبِلَ النَّبِيُّ ﷺ الثَّمَرَ، وَقَالَ مُسْتَحْضِرًا التَّقْوَى: «بِسْمِ اللهِ». فَأُعْجِبَ الْغُلَامُ عَدَّاسٌ بِهَذِهِ الْكَلِمَاتِ إِعْجَابًا شَدِيدًا، وَقَالَ: «هَذِهِ كَلِمَاتٌ لَا يَتَكَلَّمُ بِهَا أَهْلُ هَذِهِ الْبِلَادِ عَادَةً». فَسَأَلَهُ النَّبِيُّ ﷺ مِنْ أَيْنَ جَاءَ، وَمَا دِينُهُ. فَأَجَابَهُ عَدَّاسٌ: «أَنَا نَصْرَانِيُّ الدِّينِ، وَقَدِمْتُ مِنْ نِينَوَى». فَقَالَ النَّبِيُّ ﷺ: «أَنْتَ مِنْ مَدِينَةِ الرَّجُلِ الصَّالِحِ يُونُسَ بْنِ مَتَّى». فَسَأَلَهُ عَدَّاسٌ بِلَهْفَةٍ: هَلْ يَعْرِفُ شَيْئًا عَنْ يُونُسَ؟ فَقَالَ النَّبِيُّ ﷺ مُعَبِّرًا تَعْبِيرًا دَالًّا: «هُوَ أَخِي؛ كَانَ نَبِيًّا، وَأَنَا نَبِيٌّ». فَعِنْدَ ذَلِكَ أَكْرَمَ عَدَّاسٌ مُحَمَّدًا ﷺ وَقَبَّلَ يَدَيْهِ. فَوَبَّخَهُ سَادَتُهُ عَلَى هَذَا الْفِعْلِ، فَقَالَ: «مَا عَلَى الْأَرْضِ أَحَدٌ خَيْرٌ مِنْهُ؛ لَقَدْ كَشَفَ لِي حَقِيقَةً لَا يَكْشِفُهَا إِلَّا نَبِيٌّ». فَعَادُوا إِلَى تَوْبِيخِهِ وَقَالُوا: «نُحَذِّرُكَ عَوَاقِبَ تَرْكِ دِينِ آبَائِكَ؛ فَالدِّينُ الَّذِي تَدِينُ بِهِ خَيْرٌ بِكَثِيرٍ مِنَ الدِّينِ الَّذِي تَمِيلُ إِلَيْهِ».

Seeing him in this helpless situation, Rabi‘a’s two sons, wealthy Makkans, were moved on grounds of kinship and compassion, and sent to him one of their Christian servants with a tray of grapes. The Prophet (Peace be upon him) accepted the fruit with pious invocation: “In the Name of the Allâh.” The Christian servant ‘Addas was greatly impressed by these words and said: “These are words which people in this land do not generally use.” The Prophet (Peace be upon him) inquired of him whence he came and what religion he professed. ‘Addas replied: “I am a Christian by faith and come from Nineveh.” The Prophet (Peace be upon him) then said: “You belong to the city of the righteous Jonah, son of Matta.” ‘Addas asked him anxiously if he knew anything about Jonah. The Prophet (Peace be upon him) significantly remarked: “He is my brother. He was a Prophet and so am I.” Thereupon ‘Addas paid homage to Muhammad (Peace be upon him) and kissed his hands. His masters admonished him at this act but he replied: “None on the earth is better than he is. He has revealed to me a truth which only a Prophet can do.” They again reprimanded him and said: “We forewarn you against the consequences of abandoning the faith of your forefathers. The religion which you profess is far better than the one you feel inclined to.”.

وخائبًا حزينًا، خرج محمدٌ ﷺ في طريق العودة إلى مكة. فلما بلغ قَرْنَ المنازل، أرسل اللهُ تعالى إليه جبريلَ مع ملَك الجبال. فاستأذنه ملَكُ الجبال أن يُطبق عليهم الأخشبين، أبا قُبيس وقُعَيْقِعان. وقد نقلت عائشةُ رضي الله عنها (زوجُ النبي ﷺ) تفاصيلَ هذه الحادثة كاملةً، فقالت: "سألتُ النبيَّ ﷺ: هل أتى عليك يومٌ كان أشدَّ من يوم أحد؟ فقال: لقد لقيتُ من قومك، وكان أشدَّ ما لقيتُ منهم يومَ العقبة، إذ عرضتُ نفسي على ابنِ عبد ياليل بن عبد كُلال، فلم يُجبني إلى ما أردتُ، فانطلقتُ وأنا مهمومٌ على وجهي، فلم أستفِقْ إلا وأنا بقرن الثعالب، فرفعتُ رأسي فإذا أنا بسحابة قد أظلَّتني، فنظرتُ فإذا فيها جبريلُ، فناداني فقال: إن الله قد سمع قولَ قومك لك، وما ردّوا عليك، وقد بعث إليك ملَكَ الجبال لتأمره بما شئت فيهم. فناداني ملَكُ الجبال، فسلَّم عليَّ، ثم قال: يا محمد، فقال: ذلك فيما شئتَ، إن شئتَ أن أُطبِق عليهم الأخشبين. فقال النبي ﷺ: بل أرجو أن يُخرِجَ اللهُ من أصلابهم مَن يعبد اللهَ وحده لا يشرك به شيئًا." وهذا جوابٌ موجزٌ ذو معنى، يدل دلالةً تامةً على خُلُق النبي ﷺ الفريد وسعة صفحه وكرم أخلاقه.

Heart-broken and depressed, Muhammad (Peace be upon him) set out on the way back to Makkah. When he reached Qarn Al-Manazil, Allâh, the Almighty sent him Gabriel together with the angel of mountains. The latter asked the Prophet (Peace be upon him) for permission to bury Makkah between Al–Akhshabain —Abu Qubais and Qu‘ayqa‘an mountains. Full narration of this event was given by ‘Aishah (May be pleased with her) (the Prophet’s spouse). She said: “I asked the Prophet (Peace be upon him) if he had ever experienced a worse day than Uhud. He answered that he had suffered a lot from those people (the idolaters) but the most painful was on the day of ‘Aqabah. I went seeking support from Ibn ‘Abd Yalil bin ‘Abd Kalal, but he spurned me. I set out wearied and grieved heedless of anything around me until I suddenly realized I was in Qarn Ath-Tha‘alib, called Qarn Al-Manazil. There, I looked up and saw a cloud casting its shade on me, and Gabriel addressing me: Allâh has heard your people’s words and sent you the angel of mountains to your aid. The latter called and gave me his greetings and asked for my permission to bury Makkah between Al-Akhshabain, the two mountains flanking Makkah. I said in reply that I would rather have someone from their loins who will worship Allâh, the All–Mighty with no associate.” A concise meaningful answer fully indicative of the Prophet’s matchless character and the fathomless magnanimous manners.

ثم عاد رسول الله ﷺ إلى اليقظة، واطمأنّ قلبه في ضوء تلك المعونة الإلهية الخفية. ثم انطلق إلى وادي نخلة، فأقام فيه بضعة أيام.

The Messenger of Allâh (Peace be upon him) then came back to wakefulness and his heart was set at rest in the light of that invisible Divinely provided aid. He proceeded to Wadi Nakhlah where he stayed for a few days.

خَلَالَ إِقَامَتِهِ هُنَاكَ، أَرْسَلَ اللهُ إِلَيْهِ جَمَاعَةً مِنَ الْجِنِّ، فَاسْتَمَعُوا إِلَيْهِ وَهُوَ يَتْلُو الْقُرْآنَ الْكَرِيمَ.

During his stay there, Allâh sent him a company of jinns who listened to him reciting the Noble Qur’ân:

“وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ ۖ فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا ۖ فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِم مُّنذِرِينَ * قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ * يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ﴾ [الأحقاف: 29-31].” Wait, I need to correct the above: the translation should be of the user's text, which is the English passage, and it contains the Qur'an verse in the brackets that is rendered as a verse. Here is the translation of the full text: “وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ ۖ فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا ۖ فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِم مُّنذِرِينَ * قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ * يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ﴾ [الأحقاف: 29-31].”

• “And (remember) when We sent towards you [Muhammad (Peace be upon him) ] Nafran (three to ten persons) of the jinns, (quietly) listening to the Qur’ân, when they stood in the presence thereof, they said: ‘Listen in silence!’ And when it was finished, they returned to their people, as warners. They said: ‘O our people! Verily! We have heard a Book (this Qur’ân) sent down after Moses, confirming what came before it, it guides to the Truth and to a Straight Path (i.e. Islam). O our people! Respond (with obedience) to Allâh’s Caller [i.e. Allâh’s Messenger Muhammad (Peace be upon him) ], and believe in him (i.e. believe in that which Muhammad (Peace be upon him) has brought from Allâh and follow him). He (Allâh) will forgive you of your sins, and will save you from a painful torment (i.e. Hell-fire).’” [46:29-31].

في سورة الجن يُشار إلى الحادثة نفسها

The same incident is referred to in Sûrah Al-Jinn:

قُلْ [يَا مُحَمَّدُ ﷺ]: أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ (مِنْ ثَلَاثَةٍ إِلَى عَشَرَةٍ) فَقَالُوا: إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا * يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا ... [72:1، 2] ... إِلَى آخِرِ الْآيَةِ الْخَامِسَةَ عَشْرَةَ.

•“Say [O Muhammad (Peace be upon him) ]: “It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Qur’ân). They said: ‘Verily! We have heard a wonderful Recital (this Qur’ân)! It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allâh).’” [72:1,2] … Till the end of the 15th verse.

من سياق هذه الآيات وتفسيرها ذي الصلة يمكن الجزم بأن النبي ﷺ لم يكن يعلم بوجود تلك الجماعة من الجن، وإنما علم بذلك حين أنزل الله تلك الآيات. وتؤكد الآيات أيضًا أن هذه كانت المرة الأولى التي جاءوا فيها. غير أن سياق الروايات المختلفة يدل على أن الجن كرروا زياراتهم بعد ذلك. ووجود تلك الجماعة من الجن يأتي في سياق التأييد الإلهي لرسوله ﷺ، وهو علامة مبشرة على النصر النهائي والتوفيق لدعوة الإسلام، ودليل راسخ لا يتزعزع على أن أي قوة مهما عظمت لا تستطيع أن تغيّر ما قضاه الله.

From the context of these verses and their relevant interpretation, we can safely establish it that the Prophet (Peace be upon him) was not aware of the presence of that group of jinns. It was only when Allâh revealed those verses that he came to know of it. The verses also confirm that it was the first time they came. However, the context of the different versions suggests that the jinns repeated their visits later on. The presence of that company of jinns comes in the context of the Divine support givto His Messenger, and constitutes a propitious sign of ultimate victory and success for the Call of Islam. It provides an unshakable proof that no power however mighty could alter what is wrought by Allâh:

• «وَمَن لَّا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَاءُ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُّبِينٍ» [46:32].

• “And whosoever does not respond to Allâh’s Caller, he cannot escape on earth, and there will be no Auliyâ (protectors) from him besides Allâh (from Allâh’s punishment). Those are in manifest error.” [46:32].

وَنَظُنُّ أَن لَّن نُّعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَن نُّعْجِزَهُ هَرَبًا

“And we think that we cannot escape (from the punishment of) Allâ h in the earth, nor can we escape (from the punishment) by flight.” [72:12].

بِهذا الدَّعْمِ وهذِهِ البِدايَةِ المُبارَكَةِ، زالَ ما كانَ يُثْقِلُهُ مِنْ هَمٍّ وكَمَدٍ وحُزْنٍ مُنْذُ أَنْ أُخْرِجَ مِنَ الطَّائِفِ، فَاتَّجَهَ بِوَجْهِهِ نَحْوَ مَكَّةَ بِعَزِيمَةٍ جَدِيدَةٍ، لِيَسْتَأْنِفَ خُطَّتَهُ الأُولَى في عَرْضِ الإِسْلامِ على النَّاسِ وتَبْلِيغِ رِسَالَتِهِ، بِرُوحٍ عاليةٍ مِنَ الحَمَاسَةِ وحَمِيَّةٍ لا نَظِيرَ لها ﷺ.

Given this support and auspicious start, depression, dismay and sadness that used to beset him since he was driven out of At-Ta’if, he turned his face towards Makkah with fresh determination to resume his earlier plan to expose people to Islam and communicate his Message in a great spirit of zeal and matchless enthusiasm.

قال زيد بن حارثة، صاحبُه، مخاطبًا النبيَّ ﷺ: «كيف تجرؤ على دخول مكة بعد أن أخرجوك (قريش)؟» فأجابه النبيُّ ﷺ: «اسمع يا زيد، إن الله سيجعل لنا فرجًا، وسينصر دينه ونبيَّه».

Zaid bin Harithah, his companion, addressing the Prophet (Peace be upon him) said, “How dare you step into Makkah after they (Quraish) have expatriated you?” The Prophet (Peace be upon him) answered: “Hearken Zaid, Allâh will surely provide relief and He will verily support His religion and Prophet.”.

لَمَّا كَانَ عَلَى مَسَافَةٍ قَرِيبَةٍ مِنْ مَكَّةَ، اعْتَزَلَ فِي غَارِ حِرَاءٍ، فَأَرْسَلَ مِنْهُ رَجُلًا مِنْ خُزَاعَةَ إِلَى الْأَخْنَسِ بْنِ شَرِيقٍ يَطْلُبُ حِمَايَتَهُ، فَأَجَابَ بِأَنَّهُ حَلِيفٌ لِقُرَيْشٍ، وَلَا يَمْلِكُ أَنْ يُجِيرَ. ثُمَّ أَرْسَلَ الرَّسُولَ إِلَى سُهَيْلِ بْنِ عَمْرٍو، فَلَمْ يُجْدِ ذَلِكَ شَيْئًا أَيْضًا. أَمَّا الْمُطْعِمُ بْنُ عَدِيٍّ، وَهُوَ أَحَدُ أَعْيَانِ مَكَّةَ، فَقَدْ تَطَوَّعَ لِلاسْتِجَابَةِ لِنِدَاءِ النَّبِيِّ ﷺ طَلَبًا لِلْجِوَارِ، فَأَمَرَ قَوْمَهُ أَنْ يَتَأَهَّبُوا مُسَلَّحِينَ تَمَامَ التَّسَلُّحِ، ثُمَّ طَلَبَ مِنْ مُحَمَّدٍ ﷺ أَنْ يَدْخُلَ الْبَلَدَ، وَأَنْ يَتَوَجَّهَ مُبَاشَرَةً إِلَى الْمَسْجِدِ الْحَرَامِ. فَصَلَّى النَّبِيُّ ﷺ رَكْعَتَيْنِ، ثُمَّ انْصَرَفَ إِلَى بَيْتِهِ، يَحْرُسُهُ أَبْنَاءُ عَدِيٍّ الْمُتَيَقِّظُونَ، وَهُمْ مُسَلَّحُونَ بِالسِّلَاحِ الْكَامِلِ.

When he was a short distance from Makkah, he retired to Hira’ Cave. Whence he despatched a man from Khuza‘ah tribe to Al-Akhnas bin Shuraiq seeking his protection. The latter answered that he was Quraish’s ally and in no position to offer protection. He despatched the messenger to Suhail bin ‘Amr, but to no avail, either. Al-Mut‘im bin ‘Adi, a notable in Makkah, however, volunteered to respond to the Prophet’s appeal for shelter. He asked his people to prepare themselves fully armed and then asked Muhammad (Peace be upon him) to enter into the town and directly into the Holy Sanctuary. The Prophet (Peace be upon him) observed a two-Rak‘a prayer and left for his house guarded by the heavily-armed vigilant ‘Adi’s.

رُوِيَ أنَّ أبا جهلٍ، عدوَّ الإسلامِ اللدودَ، سأل المُطعِمَ بنَ عديٍّ لاحقًا: هل كان سلوكُه جوارًا أم إسلامًا؟ فأجابه بأنَّه كان جوارًا فحسب. فارتاح أبو جهلٍ، وقال: إنِّي سأُجيرُ محمّدًا ﷺ لأجلِك.

It has been reported that later Abu Jahl, the archenemy of Islam, asked Mut‘im if his behaviour suggested protection or conversion, the latter replied it was merely protection. Abu Jahl was relieved and said that he would give Muhammad protection for his sake.

لم ينسَ رسولُ الله ﷺ فضلَ مُطعم. وفي ختام غزوة بدر، أعلن على الملأ أنه لو كان مُطعمُ بنُ عدي حيًّا وسأله إطلاقَ أسرى قريش، لما ردّ له طلبه.

The Messenger of Allâh (Peace be upon him) never forgot Mut‘im’s favour. At the conclusion of the battle of Badr, he declared publicly that if Mut‘im had been still alive and asked for the release of the Quraishite captives, he would not deny him his request.