The Private Da‘wah in Makkah (610–613 CE)

Muslim History Series | Article #6

After the first revelation in the cave of Hira, there was no immediate continuation. The Prophet Muhammad (s.a.w) did not receive another message right away. This period of silence is known in the seerah as Fatrah al-Wahy (the Interruption of Revelation). The pause is confirmed, but its length is not. Reports range from days to weeks; longer claims are not supported by strong chains. Ibn Hajar states the pause occurred and warns against fixing a number. During this pause, the Prophet (s.a.w) longed for further revelation, continued to pray and reflect, and waited without knowing when the next message would come. This short pause is distinct from the roughly three years of private da‘wah that followed; the pause itself was brief, while the private call lasted about three years.

Resumption and the command to act

The silence ended in a powerful moment. One day, the Prophet (s.a.w) looked up and saw the same angel he had seen in Hira, Jibril standing across the horizon. He returned home asking to be covered. Revelation resumed, and the Prophet (s.a.w) was instructed to move from receiving to warning. The opening of Surah al-Muddaththir is the marker:

“O you who covers himself [with a garment],
Arise and warn,
And your Lord glorify,
And your clothing purify.” (Qur’an 74:1–4)

This is the formal start of the mission to warn and call. According to Sahih al-Bukhari (Book 1, Hadith 3), when the angel appeared, the Prophet (s.a.w) returned home and asked to be covered, then these verses were revealed.

Early revelation in this phase

After “Iqra’,” the earliest revelation focused on training and mission. Scholars differ on the exact sequence of chapters, so I present what is commonly listed without claiming a fixed order. Surah al-Muddaththir gave the first mandate to act, rise, warn, glorify Allah, and live with purity. This is where the private work begins: quiet invitations, clear tawhid, and steady character-building grounded in revealed verses.

Surah al-Muzzammil trained the core in night prayer and disciplined recitation. It built patience and inner strength before public opposition even started. The burden was eased later in the same surah (73:20), which shows that training came first and accommodation came after the foundation was set.

Al-Fatihah appears at the start of salah very early in the mission (majority view: Meccan). It frames worship itself praise, Lordship, mercy, accountability, and the straight path and anchors prayer from the beginning.

Alongside these came short, early Meccan chapters many scholars place in this window Al-Qalam (68), Ash-Shams (91), Al-Layl (92), Al-A‘la (87). Exact placement varies in the classical works, which is why I treat them as a cluster rather than a ranked sequence. Their messages match the phase: pure monotheism, moral cleansing, and certainty of the Hereafter.

A later brief pause is often linked to Surah al-Duha. Its reassurance is direct: “Your Lord has not taken leave of you, nor has He detested you.” (Qur’an 93:3) The timing details of that pause vary in the reports, so I include it with caution. The lesson stands either way: revelation guided, comforted, and corrected in real time.

Overall, the themes in this phase are clear: tawhid, the Hereafter, moral purification, leaving idols and their rites, patience, truthfulness, and care for the weak. Law had not been unfolded yet; Allah was shaping belief, worship, and character first.

Early worship before the public call

Early worship in the private phase was training, not law. Surah al-Muzzammil set the routine: stand at night, recite the Qur’an with focus, and build patience and inner strength. Later in the surah the burden was eased. Scholars discuss whether the original command was only for him or also for them, so I present it as training that set the standard for discipline before the public call began.

Before al-Isra’ wa-l-Mi‘raj, many reports indicate that Muslims prayed two rak‘ah in the morning and two in the evening. The five daily prayers were set later at al-Isra’ wa-l-Mi‘raj. Both views are mentioned in the sources, and the exact chains vary in strength, so I include the practice with that caution. The point is simple: structured salah existed in this period, but the full five-prayer schedule came later.

Purification was taught from the start. Reports state that Jibril taught wudu and the basic form of salah early on. These reports appear in Musnad and Sunan collections and are used by historians, and I note them with chain caution. They show that correct worship habits were part of the earliest training.

The qiblah in this phase was Bayt al-Maqdis. In Makkah the Prophet (s.a.w) would align himself to keep the Ka‘bah in front when possible, but the formal change of qiblah to the Ka‘bah came later in Madinah. This helps place early prayer practice on the timeline.

Finally, there was no adhan yet, no fasting legislated yet, no zakat duty yet, and no migration in this period. This was a foundations stage: creed, character, night prayer, disciplined recitation, and quiet obedience while the small community formed its bond with Allah.

How the private da‘wah worked

The method was private and careful. The Prophet (s.a.w) invited people one by one or in trusted small circles. He recited what had been revealed, taught tawhid clearly, and focused on building faith and character. There was no public confrontation yet. The call was not public, but word still traveled. Some Quraysh leaders heard rumors of a new message, while full, organized opposition had not started and would only follow after the public announcement.

This is a hypothetical illustration of that time. It does not show the Prophet Muhammad (s.a.w) and the faces are covered with light out of respect for Islamic beliefs that avoid drawing or portraying sacred figures.

The main base was Dar al-Arqam near Safa. It functioned as a safe house for Qur’an teaching, prayer, support, and planning. Sources differ on the exact date it became the base, which is why I place it in the private-to-early-public window rather than tie it to a single day. What matters is its role: a protected space where the first Muslims learned the Qur’an and strengthened their commitment.

Networks mattered. Abu Bakr’s acceptance opened doors because people trusted him. His status and relationships allowed the message to reach families and circles that might not have listened otherwise. That trust translated into rapid, steady growth in these early months.

The earliest believers