General introduction

The first year of Islaam in Madinah is so pertinent in the growth of Islaam. There are a number of significant events recorded in this particular year. Hence, our discussion here specifically focuses on notable events and their significance in Islamic history. In this part, we will be discussing the building of the noble mosque in Madiinah and the legislation of al-Adhaan.

A. The Building of the Noble Mosque

Consequently, after the arrival of the prophet (sol-solah) at Madinah, his first move was the building of his mosque, masjidun-nabawiyy in Madinah. Among the motives for effecting its construction are the need to create a designated place of worship, the welcoming of delegations who come for visitation, and others. Above it all, to serve as the center for deliberating about Islamic affairs and its propagation. He consequently built his own dwelling and that of his beloved family.

Furthermore, it is interesting to note that, during the construction of the masjidun-nabawiyy, as a leader, he engaged himself in the construction. Sub-haanal-laah, he joined those who volunteered to aid the cause. What a sincere demonstration of leadership quality.

B. The Legislation of Al-Adhaan (Call to Prayer)

Likewise, the call to prayer (al-adhaan) was legislated. The purpose of this is to remind those who might be affected by forgetfulness and to inform those who are unmindful of the exact time of solaah as well. The fulcrum at which the full congregation will be recorded.

History has it that, prior to this time, there was no special mode of converging for solaah. After arranging a meeting with the entire Muslim community, Several suggestions were submitted for deliberating on the mode to adopt regarding the assemblage for solaah. Among those opinions was the opinion of raising a banner at the exact time of solaah. Some proposed that they engage in lightning over a mountain at each time of solaah. Some similarly suggested the use of trumpets should be resorted to. Conversely, another opinion was registered on the adoption of bell ringing. Still unsatisfied, among the companions, further suggested calling means. It seems this last opinion was preferred. Notwithstanding, there has not been a specified format.

One of those who did engage in calling people to prayer was Abdullaah ibn Zaid (rodiyal-loohu `an-h). They were in this mode until one day, someone appeared to Abdullaah ibn Zaid while he was lying down. This man who appeared to him later taught him al-adhaan. After he woke up, he went to the prophet (sol-solah) and informed him of what he saw. The prophet confirmed what he saw and then ordered him to teach Bilaal ibn Robaah (who emerged as the first mu-adh-dhin in the history of Islaam). Consequently, when `Umar ibn Khottoob (R.A.) was told about the affair, he saud to the Prophet (P.B.UH) that: "By Allaah, I saw what he also saw."

The format of the adhaan remained as it was except that Bilaal added the line "As-solaatu khoyrun minan-nawm" which the prophet (sol-solah) also gave his approval to. This was only added to the adhaan of solaatul-fajr (also called, "solaatus-sub-h").

It is pertinent to add this also. During Romadon fajr, the prophet (sol-solah) used to order two adhaans. The first to wake those who are unmindful of the time of sahuur (predawn meal) and the second to call for as-solaah. Similarly, during the lifetime of the prophet till the period of `Umar's calliphacy, the adhaan of solaatul-jumu`ah (Friday prayer) is only made once. However, during the time of `Uthmaan ibn `Affaan (rodiyal-loohu `an-h), the call for adhaan was made twice up to this generation. This was justified by the increase of Muslims.