An sani cewa Makka ita ce cibiyar Larabawa, kuma ita ce ke da masu kula da Ka'aba. Kariya da kula da gumaka da hotunan duwatsu da aka sassaka, waɗanda dukkan Larabawa ke girmamawa, suna hannun mutanen Makka. Saboda haka ne ya zama mai wahala a cimma burin gyara da shiriya a wurin da ake ɗaukarsa mafakar bautar gumaka. Aiki a irin wannan yanayi babu shakka yana buƙatar ƙudiri da niyya marasa karkacewa, shi ya sa kiran zuwa Musulunci ya ɗauki sigar ɓoye, domin kada mutanen Makka su yi fushi da wannan abin mamaki da ba a zata ba.

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.

Annabi ﷺ ya fara aikin manzancinsa ne daga gida a dabi'ance, sannan ya koma ga mutanen da ke kusa da shi. Duk wanda ya yi tunanin zai tabbatar da gaskiyar da ta zo daga Ubangijinsa, sai ya kira shi zuwa Musulunci. Hakika, mutane da dama waɗanda ba su da ko ƙaramin shakka game da Annabi ﷺ, nan take suka amsa kiransa, suka karɓi addinin gaskiya cikin sauƙi. A cikin littattafan Musulunci ana kiran su da sunan farkon masu karɓar Musulunci. Khadija, matar Annabi ﷺ, uwar muminai, ita ce ta fara shiga cikin Musulunci, sai bawansa da ya 'yantar, Zaid bin Harithah, sannan dan uwansa, 'Ali bin Abi Talib, wanda ya zauna tare da shi tun yana ƙarami, sai kuma abokinsa na kud da kud, Abu Bakr As-Siddiq (Abu Bakr mai tabbatar da gaskiya). Duk waɗannan sun karɓi Musulunci a ranar farko ta kiran. Abu Bakr kuwa, tun ranar da ya karɓi Musulunci, ya tabbata mai himma ne sosai kuma mai kwazon yaɗa addini. Ya kasance mai arziki, mai taimako, mai laushin hali kuma mai adalci. Mutane suna yawan zuwa gidansa, suna kusantar sa saboda ilimin sa, soyayyarsa, kyakkyawar zama da kasuwancinsa. Duk wanda ya amince da shi, sai ya kira shi zuwa Musulunci, kuma ta hanyar ƙoƙarinsa mutane da yawa suka karɓi Musulunci, kamar 'Uthman bin 'Affan Al-Umawi, Az-Zubair bin 'Awwam Al-Asadi, 'Abdur Rahman bin 'Awf, Sa'd bin Abi Waqqas, Az-Zuhri da Talhah bin 'Ubaidullah At-Tamimy. Waɗannan maza takwas su ne farkon masu gaba, kuma musamman sahun gaba na sabon addini a Larabawa. Daga cikin farkon Musulmi akwai Bilal bin Rabah (Bahabashe), Abu ‘Ubaidah bin Al-Jarrah daga Bani Harith bin Fahr (mafi amincin al'ummar Musulunci), Abu Salamah bin ‘Abd Al-Asad, Al-Arqam bin Abi Al-Arqam daga kabilar Makhzum, ‘Uthman bin Maz‘oun da 'yan'uwansa biyu Qudama da ‘Abdullah, ‘Ubaidah bin Al-Harith bin Al-Muttalib bin ‘Abd Munaf, Sa‘id bin Zaid Al-‘Adawi da matarsa Fatimah - 'yar Al-Khattab ('yar'uwar ‘Umar bin Al-Khattab), Khabbab bin Al-Aratt, ‘Abdullâh bin Mas‘ud Al-Hadhali, da wasu da yawa. Waɗannan su ne farkon Musulmi. Sun kasance daga reshen kabilar Quraish daban-daban. Ibn Hisham, marubucin tarihin rayuwa, ya ƙidaya su sama da arba'in.

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.

Muqatil bin Sulaiman ya ce: "An shar'anta Salla (sallah) a matsayin ibada wajibi tun a farkon kiran Musulunci, sallar raka'a biyu da safe, da kuma irin ta da yamma."

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;.

"Kuma ku tsarkake yabon Ubangijinku da safe da maraice." [40:55].

“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 ya ce: "Lallai Annabi (ﷺ) yana yin sallah kafin "Isra'i da Mi'raj", amma har yanzu ana jayayya kan ko an riga an kafa sallah a matsayin ibada ta wajibi kafin a sanya dokokin sallolin yau da kullum guda biyar a kowace rana. An ruwaito cewa an kafa sallah ta wajibi sau biyu a rana, da safe kafin fitowar rana da kuma bayan faduwar rana. An ruwaito ta hanyar jerin masu ruwaito cewa lokacin da Annabi (ﷺ) ya karbi Wahayi na farko, Jibril ya zo ya koya masa yadda ake yin alwala. Lokacin da Annabi (ﷺ) ya gama, ya dauki tafin hannunsa cike da ruwa ya yayyafa shi a kan gabansa."

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 ya ruwaito cewa, a lokacin sallah, Manzon Allah ﷺ da sahabbansa sukan shiga wani kwarin dutse don yin sallah a boye. Sai Abu Dalib ya taba ganin Manzon Allah ﷺ da Ali suna sallah, sai ya tambaye su abin da suke yi. Da ya sani cewa sallah ce ta wajibi, sai ya umarce su da su tsaya a kan aikinsu.

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.

Wannan mataki na Da'wah, duk da cewa an gudanar da shi a asirce kuma ga mutum ɗaya-ɗaya, labarinsa ya bazu, har ya zama abin sha'awar jama'a a ko'ina cikin Makkah. Da farko, shugabannin Makkah ba su damu sosai da Muhammad ﷺ ba, kuma ba su kula da koyarwarsa ba. Da farko sun yi zaton cewa Muhammad ﷺ kawai masanin falsafar addini ne kamar Umayya bin Abi As-Salt, Quss bin Sa'idah, 'Amr bin Nufail da irinsu, waɗanda ke yin falsafa game da ubangijintaka da wajibai na addini. Amma wannan hali na rashin kula ya sauya nan da nan zuwa fargaba ta gaske. Mushrikan Quraishawa suka fara lura da motsin Muhammad ﷺ sosai kuma cikin damuwa, saboda tsoron yaɗuwar Da'warsa da kawo canji a tunanin da ya mamaye al'umma.

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.

Bayan shekaru uku na ayyukan boye, wata ƙungiyar muminai ta fito, wadda ruhin 'yan'uwantaka da haɗin kai ya mamaye, tare da manufa ɗaya bayyananniya a zukatansu: yaɗawa da kafa kiran zuwa Musulunci sosai. Tsawon shekaru uku cikakku, Muhammad ﷺ ya gamsu da koyarwa a cikin ƙaramin da'irar mutane. Sai dai lokaci ya yi da zai fara yin wa'azin addinin Ubangiji a fili. Mala'ika Jibrilu ya sauko masa da wani sabon Wahayi daga Nufin Allah, domin ya fuskanci mutanensa, ya ƙaryata ƙarairayinsu, ya kuma murkushe ayyukansu na bautar gumaka.

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.