In the first days of Islam, when the revelation was still fresh and the number of Muslims could be counted on one hand, the house of Khadijah رضي الله عنها served as the first centre for the young Islamic da’wah. Within the walls of his own home, the Prophet ﷺ could receive the first converts: his beloved wife Khadijah herself, his cousin 'Ali ibn Abi Talib, his freed slave and adopted son Zayd ibn Harithah, and his faithful friend Abu Bakr al-Siddiq رضي الله عنهم أجمعين.
As the da’wah began to grow, partly through the efforts of Abu Bakr رضي الله عنه, prominent figures such as Uthman ibn Affaan, Abdal Rahmaan ibn Awf, Sa’d ibn Abi Waqqas and Talha ibn Ubaydullah رضي الله عنهم embraced Islam. They would retreat to the remote valleys around Makkah where they tried to pray undisturbed. This strategy worked until it once escalated. One day, while Sa’d ibn Abi Waqqas رضي الله عنه was leading the prayer in one of the valleys, they were discovered by a group of Mushrikeen. They began mocking them and Islam until the Mushrikeen started attacking the Muslims. In the heat of the struggle, Sa’d رضي الله عنه picked up a camel jawbone (a piece of bone) lying on the ground and struck one of the attackers, causing his head to bleed.
This was a turning point of sorts, and we see that the Prophet ﷺ would come with a different strategy.
Al-Arqam ibn Abil Arqam
He was also one of the earliest converts; the sources differ, but it is likely that he was among the first 15. Little is known about him; even the book Siyar A’lam an-Nubala devotes only a page and a half to this companion who meant so much for the da’wah. Like others, he heard about the da’wah of the Prophet ﷺ and accepted Islam. What we do know is that he was between 12 and 16 years old at the time. And that despite his young age, he did not hesitate to make his house available as the centre of the da’wah. Not only because of his age, but also because of who he was. He was Al-Arqam ibn Abi al-Arqam ibn Asad ibn 'Abdullah bin 'Umar ibn Makhzoum. He therefore belonged to Banu Makhzoum; the rival tribe of Banu Hashim and the tribe of Abu Jahl. The Prophet ﷺ said in a well-known statement:
The Prophet ﷺ: Every ummah has a Fir’awn, and the Fir’awn of my ummah is Abu Jahl.
We must appreciate how courageous it was to open one’s house and take on such an important task.
How brave of this young companion that he made his house available. Someone who used his privilege without boasting about it. He did not narrate any hadith, little is known about him, but look at what he meant for Islam!
Two Enemies of Islam: Abu Jahl and Abu Lahab
Abu Jahl and Abu Lahab are both notorious in the narrations and are sometimes confused with one another. They were both infamous for their hostility against the Prophet ﷺ. Yet it is important to distinguish between them: Abu Jahl was the political strategist and power holder within Quraysh, while Abu Lahab was mainly known for his personal and emotional attacks from within the Prophet’s family circle.
Although both Abu Jahl and Abu Lahab were among the fiercest opponents of the Prophet ﷺ, their methods and positions differed. Abu Jahl, often referred to in the seerah as the Fir’awn of this ummah, was the political and strategic adversary. He used his position as leader of Banu Makhzoum to systematically obstruct the Prophet ﷺ and his followers. He ordered the torture of weaker Muslims, threatened merchants who did business with Muslims, sent spies to track down gatherings, and tried to undermine the Prophet’s reputation by portraying him as a liar or a dangerous troublemaker. Furthermore, he worked behind the scenes to push Quraysh towards collective decisions, such as the social boycott against Banu Hashim and the plans to kill the Prophet.
Abu Lahab, on the other hand, an uncle of the Prophet ﷺ, waged a more personal, emotionally charged campaign. He used public humiliation, mockery and slander, often in a family context, and even supported physical attacks on weaker Muslims. Their combined hostility made open gatherings life-threatening and forced the early Muslims to teach and strengthen their faith in secret.
Dar al-Arqam, the house of al-Arqam ibn Abi al-Arqam near al-Safa, offered precisely that safe haven: a discreet place where the new converts could be cultivated, hear the Quran and where the community could form in silence, shielded from the constant threat of Quraysh.
Strategic Shift
The house of Al-Arqam رضي الله عنه was selected by the Prophet ﷺ as the centre of the Prophetic Mission because of the specific characteristics and features of his house. The house was perfectly suited for secret gatherings, owing to its unique location at the foot of Jabal al-Safa. Naturally, Al-Arqam رضي الله عنه kept his conversion to himself and used his position as a member of Banu Makhzoum to stay informed of any plotting against the da’wah of the Prophet ﷺ. Because of Dar al-Arqam’s position at Jabal al-Safa, the house was not visible from the valley of Banu Makhzoum; the valley lay behind Jabal al-Safa relative to the house.
The house was also situated along Al-Sa’i, the walking route between Al-Safa and Al-Marwa. This route was heavily frequented because of the Hajj, and from Al-Sa’i one could reach the house of Al-Arqam unnoticed through an alleyway. Moreover, the market was also located along the walking route, meaning there was regularly a large crowd in which the Muslims, on their way to the house, could blend in. Finally, the house had four exits, making it even easier to enter and leave unnoticed.
Apart from the unique features of the house, it was also the last place where the enemies of Islam would think the Muslims would gather. Due to Arab culture, it was self-evident that they would gather in the house of one of the older, prominent figures. Not someone as young as Al-Arqam, who after all was also based in the valley of Banu Makhzoum! Furthermore, Abu Jahl would not be inclined, due to tribal culture, to kill Al-Arqam, his fellow tribesman.
Cultivation
When Dar al-Arqam was put into use, there were approximately 40 Muslims; year 1 of the Prophetic Mission. By around year 6, when Dar al-Arqam was discovered, this number had risen to approximately 200-300 Muslims. Just before Dar al-Arqam was discovered, Umar رضي الله عنه converted. What exactly was the approach?
Not everyone came to the house and not everyone could be directly taught by the Prophet ﷺ. The most prominent companions would gather, think of those 40 who were Muslim at the beginning, approximately. They in turn taught the rest. In this way, the community grew from Dar al-Arqam, in silence but steadfast, until the day the house was discovered and the Muslims would have to profess their faith openly.