The Prophet Muhammad. Muhammad Yasin Mazhar Siddiqi

Muṣʿab ibn ʿUmayr al-ʿAbdarī and ʿAmr ibn Umm Maktūm al-ʿĀmirī. There were others too, engaged in it.⁵¹

      Both the local and out stationed Muslims had the privilege to call on at their convenience the great teacher, the Prophet (peace be upon him) and visit the headquarters of their faith, Makkah, for learning about their faith, culture and morals. They maintained close contact with the Prophet (peace be upon him) through their emissaries, caravans and letters. The latter responded to their letters and queries.⁵²

      Organization of Centres: Makkan Centres

      The Prophet (peace be upon him) set up several centres for the training of Makkan and out stationed new Muslims. His blessed house, the Kaʿbah courtyard, and parts of the sacred place of worship were some of these centres. There was the special centre, Dār al-Arqam. Companions’ houses also served as training centres. The Prophet (peace be upon him) was an outstanding and constant source of guidance yet some centres were set up for imparting the training in an organized manner.⁵³

      The House of the Prophet’s Family

      Many women and men were trained in Islam at the Prophet’s house. It helped them embrace Islam and learn about the Qur’ān, sunnah and articles of faith. The Prophet’s first wife Khadījah bint Khuwaylid al-Asadiyyah, the Prophet’s daughters, and all those associated with his household such as slaves and his relatives received the training there. Among others were Zayd ibn Ḥārithah and his wife Umm Ayman, ʿAlī ibn Abī Ṭālib and many freed slaves of the family. Some members of Banū Hāshim, for example, Jaʿfar and Asmā’ bint ʿUmays learnt Islam there. Among the Prophet’s friends Abū Bakr accepted Islam there and had his basic training.⁵⁴

      Companions’ Houses

      Abū Bakr’s house: At a later date Abū Bakr’s house turned into a training centre. For the Prophet (peace be upon him) visited it every day and consulted Abū Bakr. The latter’s daughters and son had received their training in the same house. For example, the house of ʿUmar ibn al-Khaṭṭāb’s sister Fāṭimah and his brother-in-law Saʿīd ibn Zayd was a training centre where Khabbāb ibn al-Arat taught the Qur’ān.⁵⁵ Some houses of Makkan new Muslims performed the same role. These were many in number. Interestingly, even some houses of sympathetic non-Muslims served the same purpose. One cannot deny in this context the significance of the houses of Abū Ṭālib and other relatives of the Prophet (peace be upon him). At Abū Ṭālib’s house the Prophet (peace be upon him) had been brought up. It was his refuge. It may be regarded as the consultative assembly of Muslims in that the Prophet had discussion there with the Quraysh chiefs on Islam. The Prophet utilized this house for preaching Islam. A public call to Islam was made from a house when, at divine directive, the Prophet (peace be upon him) invited forty-five members of BanūʿAbd Manāf and presented before them the message of Islam.⁵⁶

      The Courtyard of the Sacred Place of Worship

      The Kaʿbah had a large courtyard. Since early days the Quraysh chiefs had their meetings there. The Prophet (peace be upon him) fully utilized this tradition and set apart a spot there for holding meetings on Islam. The Quraysh chiefs recognized this right of his, for he was a respectable, trustworthy person and the leader of a particular group. Reports indicate that he was seated there at different hours, instructing Muslims in the Qur’ān, sunnah, morals and manners and introduced Islam to non-Muslims. The Quraysh chiefs met him there and had discussions with him on Islam. Out stationed persons called on him there for making enquiries about Islam. He received foreign delegations there as well. It may be therefore legitimately called the Prophet’s meeting place, no less in significance than the Quraysh’s. It was recognized so by the Quraysh chiefs.⁵⁷

      Valleys, Mountains and Caves of Makkah

      In the Makkan period the valley, mountain passes and caves of Makkah too, served as Islamic centres. We have already noted how these were utilized for offering prayers. These did play an important role. It was from the height of Mount Ṣafāthat the Prophet (peace be upon him) made the first public call to all the tribes of the Quraysh and Makkah to accept Islam.⁵⁸ The sending down of divine revelation is obviously an illustrious aspect of the Prophet’s career. Many sūrahs and verses were sent down at these valleys or caves. The Prophet (peace be upon him) met Gabriel and angels there. He was granted many divine commands at these spots. He performed many important social, religious and cultural duties there. It was at the valley of Abī Ṭālib that he had suffered persecution. For three years it served as the Islamic centre. He received some delegations there in private, for example, his pledge with Aws and Khazraj of Madīnah. These agreements changed the course of events.

      Ibn Saʿd narrates the following significant report: On the day the Prophet (peace be upon him) addressed the Quraysh at Mount Ṣafā, he did not return home until evening. This upset his loving uncle, Abū Ṭālib who went out along with some youth looking for him. On the way they met Zayd ibn Ḥārithah who informed them that the Prophet (peace be upon him) was engaged in conversation with his Companions at a house near Ṣafā.⁵⁹

      The Islamic Centre of Dār al-Arqam

      The Islamic centre of Dār al-Arqam occupies great importance in the history of Islam and the Prophet’s mission. Its account is related at length in primary sources. Recent biographers of the Prophet (peace be upon him) have accordingly highlighted its role, to the exclusion of other Islamic centres of Makkah. Undoubtedly Dār al-Arqam played its unique role in the history of Islam.