Advice concerning the Ten Days of Dhul-Hijjah

Advice concerning the Ten days of Dhul-Hijjah The ten days of Dhul-Hijjah begins wth the entrance of the month and ends on the day of the ‘eid. The Messenger, may peace and blessings be upon him, said about actions in these ten days:

“There are no days wherein righteous actions are more beloved to Allaah than these ten days.” They said: Not even jihad in the way of Allaah? He said: “Not even jihad in the way of Allaah, except for a man who leaves out (for jihad) with his wealth and self and doesn’t return back with any of them.”[Ibn 'Abbaas-Saheeh Bukhaaree]

So with this I strongly encourage my muslim brothers to sieze this tremendous opportunity, to perform many righteous actions in these ten days from recitation of the Qur’aan, rememberance of Allaah, charity, fasting, etc, strive to perform many different acts of obedience.

Its’ very troubling to see that the people are heedless about these ten days. Do you not find them exerting themselves in the last ten nights of Ramadan? Na’m of course they exert themselves in them. However with the ten days of Dhul-Hijjah you will be hard pressed to find one who differentiates between them and other than them. But if a person performs righteous actions in these ten days he revives that which the Messenger, peace and blessings be upon him, instructed with doing.

THE BENEFITS, REWARDS AND IMPORTANCE OF FIRST TEN DAYS OF DHUL-HIJJAH

The Month of Dhul-Hijjah

Source: Al-Istiqaamah Magazine, Issue No.6 - Dhul-Qa'dah 1417H / March 1997

In the month of Dhul-Hijjah (the month of Hajj or Pilgrimage), in which Allaah has marked out, for both the pilgrims and the non-pilgrims, some very blessed days. So we shall mention here some of the virtues and rewardful acts that are connected to these blessed days.

DOING GOOD DEEDS IN GENERAL:

The first ten days of Dhul-Hijjah are the best and most virtuous days of the year. They are the days in which Allaah the Mighty and Majestic - most loves the doing of good deeds. About this the Prophet (sallallaahu ’alayhi wa sallam) said, “The best days in the world are the ten days.” [1]

Imaam Ibnul-Qayyim (d.751H) - rahimahullaah – said, “Indeed, its days are the most excellent of all the days with Allaah. And it has been confirmed in Saheehul-Bukhaaree (2/382), from Ibn ’Abbaas (radiyallaahu ’anhumaa) who said, that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “There ore no days during which good deeds are more beloved to Allaah than these (ten) days.” He was then asked, ‘Not even jihaad in the path of Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a person who goes out with his self and his wealth, and comes back with nothing.” And it is these ten days that Allaah has taken an oath by in His Book, by His saying,

“By the Dawn and by the Ten Nights.” [Sooratul-Fajr 89:1-2]

This is why it is recommended to increase in making takbeer (saying Allaahu akbar), tahleel (saying Laa ilaaha illallaah) and tamheed (saying Alhamdulillaah) during these days ...”[2]

The Prophet (sallallaahu ’alayhi wa sallam) said, “There are no days that are greater with Allaah, and in which good deeds are more beloved to Him, than these ten days. So increase in making tasbeeh (saying Subhaanallaah), tamheed, tahleel and takbeer, during them.”[3]

FASTING THE DAY OF ’ARAFAH:

The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins of the past year and the coming year.” [4] Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [5]

Imaam at-Tirmidhee (d.275H) - rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [6]

SLAUGHTERING ON THE DAY OF AN-NAHR AND ’EEDUL-ADHAA OR THE FOLLOWING THREE DAYS:

The tenth day of Dhul-Hiijah is known as the day of an-Nahr (slaughtering), since it marks the ending of the major rites of Hajj (Pilgrimage), and commemorates the bounty and mercy of Allaah - the Most High - in that He gave His beloved Prophet Ibraaheem - ’alayhis-salaam - a ram to sacrifice in place of his firstborn son Ismaa’eel - ’alayhis-salaam. And out of the ten best days of the year, it is the day of an-Nahr which is the most excellent day of the year with Allaah.

Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah – said, “The most excellent day of the week is the day of Friday, by the agreement of the Scholars. And the most excellent day of the year is the day of an-Nahr. And some of them said that it is the day of ’Arafah. However, the first opinion is the correct one, since it is related in the Sunan collections that the Prophet (sallallaahu ’alayhi wa sallam) said, “The most excellent days with Allaah is the day of an-Nahr, then the day of al-Qarr (the day that the Muslims reside in Minaa).” [7]” [8]

The Prophet (sallallaahu ’alayhi wa sallam) said, “The greatest day of the Hajj (Pilgrimage) is the Day of an-Nahr (Slaughtering).” [9]

The day of an-Nahr is also known as ’Eedul-Adhaa (the Festivity of Sacrifice) and is one of the two major festivals that Allaah has granted to this Ummah. Anas (radiyallaahu ’anhu) said, ‘The Prophet (sallallaahu ’alayhi wa sallam) came to al-Madeenah and the people of al-Madeenah had - since the times of jaahiliyyah (Pre-lslaamic Ignorance) - two days which they marked out for play and amusement. So the Prophet (sallallaahu ’alayhi wa sallam) said, ‘I came to you, and you had two days of play and amusement in the times of jaahiliyyah. But Allaah has replaced them with something better for you: The day of al-Adhaa (sacrificing) and the day of al-Fitr (ending the Fast).” [10]

The Prophet (sallallaahu ’alayhi wa sallam) also said, “The day of al-Fitr, and the day of an-Nahr, and the days of at-Tashreeq (the three days after an-Nahr) are our days of ’Eed (festivity); and they are days of eating and drinking.” [11]

’Eedul-Adhaa, is a day in which the Muslims slaughter a camel, cow, sheep or goat, in commemoration of the sacrifice of Ibraaheem - ’alayis-salaam. And this sacrifice is an obligation upon all those who have the means to do so - according to the most correct opinion of the Scholars. [12] The basis of this is the Prophet’s (sallallaahu ’alayhi wa sallam) saying, “One who has the ability to sacrifice, but chooses not to do so, should not approach our place of (’Eed) Prayer.” [13] And his (sallallaahu ’alayhi wa sallam) saying, “Whosoever sacrificed before the Prayer, then let him do so again. But whosoever has not sacrificed, then let him sacrifice.” [14] So this order refers to those who have the ability to do so - and Allaah knows best.

As regards those who intends to sacrifice - normally the head of the household - then they are prohibited from cutting their hair or nails, starting from the first day of Dhul-Hijjah up until after the sacrifice. Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “When the ten days start, and one of you intends to sacrifice, then let him not cut his hair or his nails.” [15]

GLORIFYING ALLAAH WITH THE TAKBEER:

From the day of ’Arafah (the 9th of Dhul-Hijjah), up until the ’Asr Prayer on the thirteen day, are days in which the takbeeraat (saying Allaahu Akbar) should be said. Imaam al-Khattaabee (d.456H) - rahimahullaah – said, “The wisdom behind saying the takbeeraat in these days is that in the times of jaahiliyyah (pre-lslaamic ignorance), they used to slaughter for their tawaagheet (false objects of worship). So the takbeeraat were prescribed in order to indicate that the act of slaughtering is directed to Allaah alone, and by mentioning only His - the Mighty and Majestic - Name.” [16]

Shaykhul-lslaam Ibn Taymiyyah - rahimahullaah – said, “All praise be to Allaah. The most correct saying concerning the takbeer - that which the majority of the Salaf (Pious Predecessors), and the Scholars from the Companions and Imaams were upon - is to begin making the takbeer from Fajr (dawn) on the day of ’Arafah, up until the last day of at-Tashreeq (the thirteenth of Dhul-Hijjah), after every Prayer.” [17]

Ibn Abee Shaybah relates, “That ’Alee (radiyallaahu ’anhu) used to make the takbeer beginning after the Fajr Prayer on the day of ’Arafah, up until after the ’Asr Prayer on the last day of at-Tashreeq.” [18]

As regards the actual wording of the takbeeraat, then nothing authentic has been related from the Prophet (sallallaahu ’alayhi wa sallam). However, certain wordings have been authentically related from a group of Companions. From them:

Ibn Mas’ood (radiyallaahu ’anhu) would say, “Allaah is great, Allaah is great. None has the right to be worshipped except Him. And Allaah is great, Allaah is great. And to Him belongs all praise. [Allaahu akbar, Allaahu akbar, Allaahu akbar, Laa ilaahaa illallaah, wallaahu akbar, Allaahu akbar wa lillaahil-hamd.]” [19]

Ibn ’Abbaas (radiyallaahu ’anhu) said, “Allaah is great, Allaah is great, Allaah is great, and to Allaah belongs all praise. Allaah is greater and Sublime. Allaah is greater to what He has guided us to. [Allaahu akbar, Allaahu akbar, Allaahu akbar, wa lillaahil-hamd. Allaahu akbar wa ajalla. Allaahu akbar ’alaa maa hadaanaa.]” [20]

Unfortunately, many Muslims have neglected the takbeer established from our Salaf (Pious Predecessors) and have instead resorted to additions which have no basis at all.

Al-Haafidh Ibn Hajr (d.856H) - rahimahullaah – said, “Indeed, additions have been invented upon this day, which have no basis at all.” [21]

And may Allaah have mercy upon the one who said,

“Every good is in following the Salaf; And every evil is in the innovations of the late-comers.”

And all praise is for Allaah, Lord of the worlds. And may Allaah extol and send the choicest blessings of peace upon our Leader, Muhammad, and upon his Family, his Companions, and all those who follow them.

Footnotes:

[1] Saheeh: Related by al-Bazzaar (1/234). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1133).

[2] Refer to Zaadul-Ma’aad (1/56).

[3] Saheeh: Related by at-Tabaraanee in al-Kabeer (3/110/1) It was authenticated by al-Mundharee in at-Targheeb wat-Tarheeb (2/24).

[4] Related by Muslim (no. 1162), from Aboo Qataadah (radiyallaahu ’anhu).

[5] Related by Muslim (no. 1348), from ’Aa‘ishah (radiyallaahu ’anhaa).

[6] Refer to Jaami’ut-Tirmidhee (3/377).

[7] Saheeh: Related by Aboo Daawood (no. 1765), from ’Abdullaah Ibn Qart (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Irwaa‘ul-Ghaleel (no. 2018).

[8] Refer to Majmoo’ul-Fataawaa (25/288).

[9] Saheeh: Related by Aboo Daawood (no. 1945), from Ibn ’Umar (radiyallaahu ’anhu). It was authenticated by al-Albaanee in al-lrwaa‘ (no. 1101).

[10] Saheeh: Related by Ahmad (3/103).it was authenticated by al-Haafidh Ibn Hajr in Bulooghul-Maraam (no. 398).

[11] Saheeh: Related by Ahmad (no. 1945), from ’Uqbah Ibn ’Aamir (radiyallaahu ’anhu). It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 8192).

[12] As explained by Ibn Taymiyyah in Majmoo’ul-Fataawaa (23/162-164).

[13] Hasan: Related by Ibn Maajah (no. 3123), from Aboo Hurayrah (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Takhreej Mushkilatul-Fiqr (no. 398).

[14] Related by al-Bukhaaree (no. 5562) and Muslim (no. 1960), from Jundub Ibn ’Abdullaah al-Bajalee (radiyallaahu ’anhu).

[15] Related by Muslim (no. 1977), from Umm Salamah (radiyallaahu ’anhaa).

[16] Quoted from Fathul-Baaree (21/586).

[17] Majmoo’ul-Fataawaa (24/220). However, what seems more correct is not to restrict the takbeeraat to being just after every Prayer, as al-Haafidh Ibn Hajr pointed out in Fathul-Baaree (21/587).

[18] Related by Ibn Abee Shaybah in al-Musannaf (2/1/2). It was authenticated by al-Albaanee in al-lrwaa‘ (31/125).

[19] Related by Ibn Abee Shaybah with an authentic chain of narration

[20] Related by al-Bayhaqee (3/315) with an authentic chain of narration.

[21] Fathul-Baaree (2/536).

Islamic, Christianity, and Judaism

Jerusalem is known to be one of the oldest cities in the world and is the focal point of the three monotheist religions of the world—Judaism, Christianity and Islam. The following provides some facts on the underlying beliefs of the three religions. These are extracted from the e-book, “Jerusalem is OURs” –

• Jerusalem was Islam’s first Qibla (direction for prayers) and it was from Jerusalem that Prophet Muhammad (peace be upon him) ascended to the heavens in the famous event that has come to be known as “Al-Israa wal Me’raj”.
• According to Judeo-Christian historical accounts, during the biblical times, Jerusalem was the capital of the entire Kingdom of Israel (1020 BCE – 931 BCE).
• The “City of David” is considered to be the oldest part of Jerusalem from which Jerusalem eventually flourished into a full-fledged city.
• Jewish scriptures extensively discuss “Temple Mount” in Jerusalem, a sacred site in Jewish history. According to Jewish texts, the background and rationale behind the construction of the Temple was the realization of King David (referred to as Prophet Dawud in the Quran) that he, the earthly and visible king, lived in a magnificent house, but the invisible King of kings, his God, dwelt in an aging tent called the Tabernacle of Moses. Other than this realization, King David ultimately realized that other nations had temples of their own, while Israel, the chosen people of God, did not have a temple dedicated to Him.
• According to Jewish texts, upon David’s death, his son King Solomon (b. 1011 BCE – d. 931 BCE) ordered the construction of the Temple on Temple Mount. This temple is therefore also commonly referred to as the Temple of Solomon. The site of Temple Mount is also referred to as the Al-Aqsa site, Haram Al-Sharif and the Noble Sanctuary. Jews also refer to that site as Mount Moriah.
• In the Hebrew Bible (The First Book of Kings (1 Kings 6)) it says: “The temple which King Solomon built for the LORD was sixty cubits long, twenty wide, and twenty-five high. The porch in front of the temple was twenty cubits from side to side, along the width of the nave, and ten cubits deep in front of the temple. Splayed windows with trellises were made for the temple, and adjoining the wall of the temple, which enclosed the nave and the sanctuary, an annex of several stories was built. Its lowest story was five cubits wide, the middle one six cubits wide, the third seven cubits wide, because there were offsets along the outside of the temple so that the beams would not be fastened into the walls of the temple.”
• According to Judeo-Christian accounts, in 586 BC, the Temple of Solomon (known also as the First Temple) along with other parts of the city of Jerusalem was destroyed by the Babylonians. Forty-eight years later in 538 BC, Cyrus the Great (b. 600 BCE – d. 530 BC) who was a Persian emperor rebuilt the Second Temple. Centuries later, the same Temple underwent a massive reconstruction project under Herod the Great (b. 74 BCE – d. 1 BC) in the year 20 B.C, and became known as Herod’s Temple. Finally, in the year 70 CE, the Romans destroyed the Second Temple during the great siege of Jerusalem. The remains of Herod’s Temple is the perimeter wall known today as the Western Wall. The Western Wall in Jerusalem, also known as the Wailing Wall or simply Kotel, is not only the Jewish holiest site, but for Jews is the remaining symbol of Jewish identity as the descendants of Abraham, Isaac and Jacob.
• Jesus of Nazareth, who is called by such names as Jesus Christ by Christians or Eesa in the Quran and other Islamic literature, was born in Bethlehem in the year 5 BC, but spent most of his life in Jerusalem, the center of Judaism.
• The Islamic rule in Jerusalem began with the conquest of Jerusalem by Umar Khattab’s forces. Later, under the rule of Umayyad Caliph Abd al-Malik ibn Marwan (b. 646 CE – d. 705 CE), the Dome of the Rock was built in 688 CE followed by the copula of the Al-Aqsa Mosque in the year 728 CE.
• When Umar’s forces conquered Jerusalem, Christian Bishop Sophronius was the Patriarch of Jerusalem. Sophronius, who was of an Arab descent, is venerated as a saint in the Catholic as well as the Eastern Orthodox Church. Seeing little hope to resist, the Christians in Jerusalem decided to surrender at the hands of Caliph Umar’s forces. However, the Bishop demanded that the city keys would be handed over to the Muslims without resistance only if Caliph Umar personally received the city keys.
• After the surrender by Christians, Caliph Umar was taken to the Church of Holy Sepulcher and was offered the opportunity by the Christian leadership to pray in the church. Caliph Umar, in view of Muslims, acted with prudence and refused to pray inside the church. He feared that future Muslim generations might decide to follow his footsteps and demand that the church be converted into a mosque. The Caliph therefore preferred to pray outside and a mosque was later built in his name called the Mosque of Umar. This mosque is currently located opposite to the southern courtyard of the church.
• The Crusades were holy wars fought between the Muslims and the Christians in the period from 1095 CE to 1272 CE, to gain control of Jerusalem and surrounding areas. The principal proponent of the Crusades was the Latin Christian Europe, particularly the Holy Roman Empire and the Franks of France. For the Latin Christian Europe, the Holy Land held a significant role because it is the locus of the birth, ministry, believed crucifixion and resurrection of Jesus of Nazareth.
• During the earlier crusades, Al-Aqsa and the Dome of the Rock were desecrated and looted. A golden cross was placed on top of the Dome of the Rock and renamed as “Templum Domini” (The Temple of the Lord) and Al Aqsa mosque was called “Templum Salomonis” (the royal palace of Solomon).
• Like Muslims, Jews too face in a certain direction when praying. The Talmud records the following on this topic: “A blind man, or one who cannot orient himself, should direct his heart toward his Father in Heaven, as it is said, “They shall pray to the Lord” (Kings I 8). One who stands in the diaspora should face the Land of Israel, as it is said, “They shall pray to You by way of their Land” (ibid). One who stands in the Land of Israel should face Jerusalem, as it is said, “They shall pray to the Lord by way of the city” (ibid). One who stands in Jerusalem should face the Temple…One who stands in the Temple should face the Holy of Holies…One who stands in the Holy of Holies should face the Cover of the Ark…It is therefore found that the entire nation of Israel directs their prayers toward a single location.”
• The Amidah (central prayer of the Jewish liturgy) contains prayers that states: “Return in mercy to Jerusalem your city, and dwell in it as you have promised. Rebuild it soon in our day as an eternal structure, and quickly set up in it the throne of David. Blessed are you, O Lord, who rebuilds Jerusalem.” The Amidah ends with a meditation for the restoration of the Temple – “And may the grain-offering of Judah and Jerusalem be pleasing, as in former days and ancient times” (Malachi 3:4)
• Talmud also states, “Ten kabs (measures) of wisdom descended to the world: nine were taken by Palestine and one by the rest of the world. Ten kabs (measures) of beauty descended to the world: nine were taken by Jerusalem and one by the rest of the world.” (Talmud: Kiddushin 49b)
• The Church of the Nativity is in the city of Bethlehem, which is 6 miles south of Jerusalem. This church is one of the oldest operating churches in the world. For Christians, the site is quite significant as it is believed by Christians to be the birth site of Jesus.
• Some Christians believe that toward the end of times, the global population will convert to Christianity as a result of evangelization. Jesus will appear at the end of the Millennium to lead his people into the heavenly city, the New Jerusalem.
• According to Christian beliefs, the Church of the Holy Sepulcher is the site where Jesus’s crucifixion site. According to Islamic beliefs, Jesus (Eesa) was not crucified. Ibn Kathir, a renowned Islamic scholar, in his interpretation of the Quranic verses provides the following account: “Allah’s Prophet `Isa (Jesus) could not live in any one city for long and he had to travel often with his mother, peace be upon them. Even so, the Jews were not satisfied, and they went to the king of Damascus at that time, a Greek polytheist who worshipped the stars. They told him that there was a man in Bayt Al-Maqdis (Al-Aqsa) misguiding and dividing the people in Jerusalem and stirring unrest among the king’s subjects. The king became angry and wrote to his deputy in Jerusalem to arrest the rebel leader, stop him from causing unrest, crucify him and make him wear a crown of thorns. When the king’s deputy in Jerusalem received these orders, he went with some Jews to the house that `Isa (Jesus) was residing in, and he was then with twelve, thirteen or seventeen of his companions. That day was a Friday, in the evening. They surrounded `Isa (Jesus) in the house, and when he felt that they would soon enter the house or that he would sooner or later have to leave it, he said to his companions, “Who volunteers to be made to look like me, for which he will be my companion in Paradise” A young man volunteered, but `Isa (Jesus) thought that he was too young. He asked the question a second and third time, each time the young man volunteering, prompting `Isa (Jesus) to say, “Well then, you will be that man.” Allah (God) made the young man look exactly like `Isa (Jesus), while a hole opened in the roof of the house, and `Isa was made to sleep and ascended to heaven while asleep.
• The Church of the Annunciation is located in the town of Nazareth, a town in northern Israel. The church is an important holy site for the Roman Catholic Christians because according to their beliefs it is the place where the Angel Gabriel announced to Mary (Jesus’s mother) that she will conceive a child named Jesus.

Al-Aqsa Significance to Muslims

• Al-Aqsa was the first qiblah (direction of prayers) for Muslims. The religious significance of Al-Aqsa Mosque in Islamic traditions is rather deep. In fact, the term “Al-Aqsa Mosque” refers not only to the mosque itself, but to the entire area that is called the Temple Mount. Some refer to the entire area of Temple Mount as “Al-Aqsa” or the “Al-Aqsa Site” or “Haram Al-Sharif” and the mosque at the site as “Al-Aqsa Mosque”.
• Prophet Muhammad’s famous trip / ascension to the heavens and skies was from the Al-Aqsa site. This site was chosen to be important enough that the prophet was first brought to Al-Aqsa from Makkah and then taken from Al-Aqsa to the heavens for a night journey. The Quran states, “Glorified (and Exalted) be He (Allah), Who took His slave (Muhammad) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the neighborhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer.” (Quran: 17:1)
• Islamic teachings have specifically designated Al-Aqsa as the third holiest site in Islam.
• According to Islamic traditions, Al-Aqsa was the second house of worship built on earth following the mosque in Makkah. According to a Hadith (saying) of Prophet Muhammad as quoted by Abu Dharr (Narrated in the books by al-Bukhaari, 3186 and Muslim, 520): “O Messenger of Allah, which mosque was built first on earth?” He said, “Al-Masjid al-Haraam (in Makkah).” I said, “Then which?” He said, “Al-Masjid al-Aqsa. (in Jerusalem)” I asked, “How much time was between them?” He said, “Forty years. So wherever you are when the time for prayer comes, then pray.”
• The religious significance led to Muslims in history flocking the city and thus Islamic history became more intertwined with events in Jerusalem, making Al-Aqsa site / Haram Al-Sharif hold an important place in Islamic history.
• According to prophesies of Prophet Muhammad, the Holy Land will be the site of significant events toward end of times, especially when Muslims and the world will go through hard times during the time of the Anti-Christ.

The Life of Prophet Muhammad (peace be upon him)

THREE YEARS OF SECRET CALL:

It is well-known that Makkah was the centre for the Arabs, and housed the custodians of Al-Ka‘bah. Protection and guardianship of the idols and stone graven images that received veneration on the part of all the Arabs lay in the hands of the Makkans. Hence the difficulty of hitting the target of reform and rectitude in a place considered the den of idolatry. Working in such an atmosphere no doubt requires unshakable will and determination, that is why the call unto Islam assumed a clandestine form so that the Makkans should not be enraged by the unexpected surprise.

THE EARLY CONVERTS:

The Prophet (Peace be upon him) naturally initiated his sacred mission right from home and then moved to the people closely associated with him. He called unto Islam whomsoever he thought would attest the truth which had come from his Lord. In fact, a host of people who nursed not the least seed of doubt as regards the Prophet (Peace be upon him), immediately responded and quite readily embraced the true faith. They are known in the Islamic literature as the early converts.

Khadijah, the Prophet’s spouse, the mother of believers, was the first to enter the fold of Islam followed by his freed slave Zaid bin Harithah, his cousin, ‘Ali bin Abi Talib, who had been living with him since his early childhood, and next came his intimate friend Abu Bakr As-Siddiq (Abu Bakr the truth verifier). All of those professed Islam on the very first day of the call. Abu Bakr, and from the first day he embraced Islam, proved to be an energetic and most zealous activist. He was wealthy, obliging, mild and upright. People used to frequent his house and draw nigh to him for his knowledge, amity, pleasant company and business. He invited whomever he had confidence in to Islam and through his personal efforts a good number of people converted to Islam, such as ‘Uthman bin ‘Affan Al-Umawi, Az-Zubair bin ‘Awwam Al-Asadi, ‘Abdur Rahman bin ‘Awf, Sa‘d bin Abi Waqqas, Az-Zuhri and Talhah bin ‘Ubaidullah At-Tamimy. Those eight men constituted the forerunners and more specifically the vanguard of the new faith in Arabia. Among the early Muslim were Bilal bin Rabah (the Abyssinian), Abu ‘Ubaidah bin Al-Jarrah from Bani Harith bin Fahr (the most trustworthy of the Muslim Nation), Abu Salamah bin ‘Abd Al-Asad, Al-Arqam bin Abi Al-Arqam from the tribe of Makhzum, ‘Uthman bin Maz‘oun and his two brothers Qudama and ‘Abdullah, ‘Ubaidah bin Al-Harith bin Al-Muttalib bin ‘Abd Munaf, Sa‘id bin Zaid Al-‘Adawi and his wife Fatimah - daughter of Al-Khattab (the sister of ‘Umar bin Al-Khattab), Khabbab bin Al-Aratt, ‘Abdullâh bin Mas‘ud Al-Hadhali and many others. These were the Muslim predecessors. They belonged to various septs of Quraish. Ibn Hisham, a biographer, counted them to be more than forty.

Ibn Ishaq said: “Then people entered the fold of Islam in hosts, men or women and the new faith could no longer be kept secret.”

The Prophet (Peace be upon him) used to meet and teach, the new converts, the religion in privacy because the call to Islam was still running on an individual and secret basis. Revelation accelerated and continued after the first verses of “O you wrapped in garments.” The verses and pieces of Sûrah (chapters) revealed at this time were short ones with wonderful strong pauses and quite fascinating rhythms in full harmony with that delicate whispering setting. The central topic running through them focused on sanctifying the soul, and deterring the Muslims from falling prey to the deceptive glamour of life. The early verses used as well to give a highly accurate account of the Hell and the Garden (Paradise), leading the believers down a new course diametrically opposed to the ill practices rampant amongst their compatriots.

AS-SALAT (the Prayer):

Muqatil bin Sulaiman said: “Salât (prayer) was established as an obligatory ritual at an early stage of the Islamic Call, a two rak‘ ah (unit of prayer) Salât in the morning and the same in the evening;

“And glorify the praises of your Lord in the ‘Ashi (i.e. the time period after the mid-noon till sunset) and in the Ibkar (i.e. the time period from early morning or sunrise till before mid-noon).” [40:55]

Ibn Hijr said: Definitely the Prophet  (Peace be upon him) used to pray before ‘The Night Journey’ but it still remains a matter of controversy whether or not the prayer was established as an obligatory ritual before imposing the rules of the usual five prayers a day. It is related that obligatory prayer was established twice a day, in the morning before sunrise and after sunset. It is reported through a chain of narrators that when the Prophet (Peace be upon him) received the first Revelation, Gabriel - the angel, proceeded and taught him how to observe Wudu (ablution). When the Prophet  (Peace be upon him) had finished, he took a handful of water and sprinkled it on his loins.

Ibn Hisham reported that when it was time for prayers, the Messenger of Allâh  (Peace be upon him) and his Companions went into a mountain valley to pray secretly. Abu Talib once saw the Messenger of Allâh (Peace be upon him) and Ali praying, he asked them what they were up to. When he got to know that it was obligatory prayer, he told them to stay constant in their practice.

THE QURAISHITES LEARN ABOUT THE CALL:

This stage of the Call, even though conducted in a clandestine manner and on an individual basis, its news leaked out and assumed a public interest all over Makkah. In the beginning, the Makkan leaders did not care much about Muhammad  (Peace be upon him) and took no heed of his teachings. At first, they thought that Muhammad  (Peace be upon him) was merely a religious philosophist like Omaiyah bin Abi As-Salt, Quss bin Sa‘idah, ‘Amr bin Nufail and their ilk who used to philosophize on godship and religious obligations. But this attitude of indifference soon changed into real apprehension. The polytheists of Quraish began to watch Muhammad’s movements closely and anxiously for fear of spreading his Call and producing a change in the prevalent mentality.

For three underground years of activism, a group of believers emerged stamped by a spirit of fraternity and cooperation with one definite objective in their mind: propagating and deeply establishing the call unto Islam. For full three years Muhammad  (Peace be upon him) had been content to teach within a rather narrow circle. The time had, however, come to preach the faith of the Lord openly. The angel Gabriel had brought him down a further Revelation of Allâh’s Will to confront his people, invalidate their falsehood and crush down their idolatrous practices.