above speculation. There are two reports about ʿAmmār ibn Yāsir al-Madhḥijī: (i) He was the first Makkan to set up his own place of worship and pray in it and (ii) His was the first to erect a place of worship in a house.43
Places of Worship outside Makkah
Wherever Muslims lived outside Makkah, they had their places of worship in houses. At some places, there was more than one place of worship in that the Muslims there could not be accommodated in a single place of worship.
1. Place of worship of Ghifār and Aslam:
According to reports, Abū Dharr al-Ghifārī led his people in prayer. There is a variant report, however, stating that Aymā’ ibn Ruḥḍah led the prayers in that he was the tribal chief, though he had accepted Islam at a later date.44 Although places of worship are not specifically mentioned in these reports, it is certain that there were places of worship of different groups within the tribe.
2. ʿAbd al-Qays place of worship in Bahrain:
The ʿAbd al-Qays tribe of Bahrain had built its places of worship. Of these one was the central place of worship of Jawashi built in the Makkan period. This was the second such place of worship, next to the Prophet’s place of worship in which Friday prayer was offered.45 The earliest Muslim of their tribe, Ashajj and his friends had accomplished this.46
3. Place of worship in Madīnah during the Makkan phase:
It is a historical fact that some places of worship were built in this period in Madīnah. About early Madīnan Muslims it is stated that under the leadership of Asʿad ibn Zurārah al-Khazrajī they prayed at a place owned by Ḥarrah of Banū Bayāḍah, known as Naqīʿ al-Khadamāt. Forty persons joined prayers there.47 As their number grew places of worship were built by their families and tribes, generally in their courtyards in which prayers were offered on a regular basis.48 Ibn Ḥajar clarifies that some places of worship predated the Qubā’ place of worship. He cites Jābir’s report to the effect that Muslims had built places of worship a few years before the Prophet’s arrival and they used to offer congregational Prayers there.49 According to Balādhurī, the number of these places of worship was nine which had gone up later.
Education and Training of Muslims
After the commencement of the Qur’ānic revelation in the Makkan period arrangements were made for educating and training new Muslims among the Quraysh and Makkans. The Prophet (peace be upon him) was the unlettered teacher. Although he did not have a teacher, he was the supreme teacher. This education system was based essentially on comprehending, memorizing and interpreting Qur’ānic verses and this continued throughout the Makkan period. The Qur’ānic passages revealed by then were scribed and preserved. Many Companions had the privilege of being the scribes of the Qur’ān. Instructions were issued about such religious duties as bodily purification, wuḍū’, prayer rituals and postures, morals and manners of spiritual development. There was an extensive syllabus for educating and training Makkan Muslims which was followed through the period.50
For imparting training to out stationed new Muslims a shorter syllabus was in place, lasting from a week to two months. They could not stay in Makkah for long and called on the Prophet (peace be upon him) for a limited period. They were trained soon after their acceptance of Islam. They were not allowed by the Prophet (peace be upon him) to settle down in Makkah. They were taught Qur’ānic sūrahs, basic teachings of Islam and other important religious duties which sufficed for their leading life as Muslims. The following Companions were sent back to their respective areas after receiving the above training – Abū Dharr al-Ghifārī, Zammām ibn Thaʿlabah al-Azdī, Ashajj ʿAbd al-Qaysī, Abū Mūsā al-Ashʿarī, Ṭufayl ibn ʿAmr al-Dawsī, ʿAmr ibn ʿAbasah, Ḍamād al-Azdī, Juʿl ibn Surāqah al-Ḍamrī and several others. Apart from the Prophet, (peace be upon him) many Companions were associated with this training programme. Among them were Abū Bakr, ʿUmar, ʿUthmān, Khabbāb ibn al-Arat al-Tamīmī, 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,
