CHAPTER 3 (Surah Āl ‘Imrān), VERSES 96 - 97
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ ﴿٩٦﴾ فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَۖ
وَمَن دَخَلَهُ كَانَ آمِنًاۗ
وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًاۚ
وَمَن كَفَرَ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ ﴿٩٧﴾
Most surely the first house appointed for men is the one at Bakkah, blessed and a guidance for the worlds (96). In it are clear signs, the standing place of Ibrāhīm; and whoever enters it shall be secure; and for the sake of Allāh, pilgrimage to the House is incumbent upon men, (upon) every one who can afford the journey to it, and whoever disbelieves, then surely Allāh is Self-sufficient (independent) of the worlds (97).
* * * * *
COMMENTARY
The two verses are in reply to another objection which the Jews were putting to the believers, because of the ‘‘abrogation’’. Their target, this time, was the change of qiblah from Baytu ’1-Maqdis to the Ka‘bah. We have explained under the verse 2:144 (... turn then thy face towards the Sacred Mosque ...) that the change of qiblah was a very important matter which had profound effect, materially as well as spiritually, on the People of the Book, especially the Jews; apart from the fact that it offended their views about abrogation. That is why they vehemently objected to it and contentions and conflicts between them and the Muslims continued for a long time after the change of qiblah.
It may be inferred from the verses that they had combined two elements in their objection: their aversion to abrogation, and a denial that the new direction of qiblah had anything to do with Ibrāhīm. How could the Ka‘bah be considered the qiblah of Ibrāhīm, when Allāh had appointed Baytu ’l-Maqdis as qiblah? This new rule entails abrogation of Ibrāhīm’s law - admittedly the true religion - when we know that abrogation is impossible and void.
The verse deals with it as follows: The Ka‘bah was appointed as the House of worship long before other houses like Baytu ’1-Maqdis were built. Undoubtedly it was Ibrāhīm who built it and dedicated it for Divine Worship; there are many clear signs, like the standing place of Ibrāhīm, which prove this fact. Baytu ’1-Maqdis, on the other hand, was built by Sulaymān
who came centuries after Ibrāhīm.
QUR’ĀN:
Most surely the first house for the worlds: Meaning of house is well-known; that the Ka‘bah was appointed for men, means that it was dedicated in order that people should worship Allāh in that place.
It was a means of Divine Worship, helping men and making it easier for them to pray to Allāh, by journey to, or facing towards it; and in various ways turning their attention to Him. All this may be inferred from the phrase ‘‘blessed and a guidance for the worlds’’. Also the expression ‘‘one at Bakkah’’ hints at it. The word ‘‘bakkah’’ (بَكَّةُ
) means gathering of people, and its use here points to the fact that there is always a large gathering of people therein who are engaged in circumambulation, prayer and other rites of worship.
The wording however does not show that the Ka‘bah was the first House built on the earth or appointed for the benefit of men.
Bakkah - refers to the land on which the Ka‘bah stands; it has been given this name because there is always a huge gathering of people there.
There are also other explanations: (1) Bakkah is Mecca, the letter ‘m’(
م
)
has been changed to ‘b’ (ب
), as it has been done in ‘lāzim’ (لَازِمْ
) and ‘lāzib’ (لَازِبْ
) or ‘rātim’ (رَاتِمْ
) and ‘rātib’ (رَاتِبْ
) etc.; (2) It is a name of the Meccan Sanctuary; or (3) of the Sacred Mosque; or (4) of the area of circumambulation.
‘‘al-Mubārakah’’ (اَلْمُبَارَكةُ
) is on the paradigm of al-mufā‘alah (اَلْمُفَاعَلَةُ
) from the root word al-barakah (اَلْبَرَكةُ
= abundant good); it has been translated here as ‘blessed’; it means bestowal of abundant good on the House, making it blessed. Abundant good covers good of both worlds; but in this verse it has been put face to face with the phrase ‘‘a guidance for the worlds’’ and it indicates that the blessing refers to worldly good. The best of such blessings are abundance of sustenance in Mecca, and deep yearning of people to go there for pilgrimage, to present themselves there and to keep it in highest regard. In other words, it would show the fulfilment of Ibrāhīm’s prayer:
O our Lord! surely I have settled a part of my offspring in a valley, uncultivable, near Thy Sacred House, our Lord! that they may establish prayers; therefore make the hearts of some people yearn towards them and provide them with fruits; haply they may be grateful (14:37).
The Ka‘bah is a guidance, as it shows the people the way to their happiness in the hereafter, leads them to nobility and Divine Nearness; because, Allāh has designated it for worship, and has prescribed various prayers, acts of worship and rituals to be performed there; also, it has remained the longed for destination of believers and a place of worship for worshippers.
The Qur’ān shows that it was in Ibrāhīm’s time - after he had completed the construction of the Ka‘bah - that pilgrimage was prescribed for the first time: Allāh says: And We enjoined Ibrāhīm and Ismā‘īl (saying): Purify (you two) My House for those who make circuit and those who abide (in it for devotion) and those who bow down (and)those who prostrate themselves (2:125). And He had enjoined Ibrāhīm as follows: And proclaim among men the Hajj; they will come to you on foot and on every lean camel, coming from every remote path (22:27). This verse clearly says that this call, this cry, would surely be answered with general acceptance by the people from near and afar, from various clans and tribes.
Also the Qur’ān proves that this divinely-initiated ‘‘symbol’’ was firmly established and quite well-known in the days of Shu‘ayb (a.s.). Allāh quotes him as saying to Mūsā (a.s.): I desire to marry one of these two daughters of mine to you on condition that you should serve me for eight years (lit.: pilgrimages); but if you complete ten, it will be of your own free will (28:27). He used the word ‘‘pilgrimages’’ for ‘‘years’’.
There can be only one explanation for it: the years were counted in terms of pilgrimage, as it happened every year.
Also there are many points in Ibrāhīm’s invocation which show that the House all the time served as a worship centre, was a symbol of guidance. (For detail see ch. 14 - Ibrāhīm).
The Arabs even in the days of ignorance, held the House in reverence and performed its pilgrimage, rightly believing it to be a part of Ibrāhīm’s sharī‘ah. History says that other nations too accorded respect to it. This in itself is a sort of guidance because it fixes man’s mind on remembrance of Allāh. So far as the period after the advent of Islam is concerned, Ka‘bah’s guidance needs no elaboration. Its fame encompasses the East and the West. The Ka‘bah is always present in people’s minds and hearts. The Muslims turn to it every where and at all times: during worship and prayer, while standing or sitting, for slaughtering animals and in a number of other religious affairs.
In this way, the House is a guidance (with all stages of guiding), be it just attention of mind or complete surrender to Allāh - the stage which may be attained only by the purified servants of Allāh - from among those who are free of sin and error.
Moreover, it guides the Muslim’s world to their worldly blessings, because it unifies their goal, unites the ummah and opens for them avenues of benefit and profit. Also it is a guidance for the others, because it makes them appreciate the fruits of this unity and they realize how beneficial it is to unite all separate forces together.
It appears from the above that:
First:
The Ka‘bah is a guidance to the happiness of this world and the next; and it encompasses all the stages of guidance. In short, the guidance is general and unconditional.
Second:
It is a guidance for the whole world, not for a particular world or special group like the progeny of Ibrāhīm, or the Arabs, or the Muslims. It is because of unrestrictedness of the guidance.
QUR’ĀN:
In it are clear signs, the standing place of Ibrāhīm: The ‘‘signs’’ are qualified by the adjective ‘‘clear’’, it particularizes the signs to a certain extent. Yet the ambiguity, the vagueness remains. But the context demands that the distinctions and special qualities of the House be clearly shown, in order that the audience may know why it has got precedence over all other houses of worship. It requires definitive description of its distinctions, free from ambiguous expression or vague depiction. Looking from this angle, it becomes clear that the next phrases and clauses have been put there as classifications of the ‘‘clear signs’’.
What are the clear signs? They are the standing place of Ibrāhīm, its being a sanctuary and place of safety, and obligatoriness of its pilgrimage for those who can afford.
But it does not mean that the three clauses are in ‘‘ ‘ atfu ’l-bayān’’ (عَطْفُ الْبَيَانْ
= explicative apposition) to the phrase ‘‘clear signs’’ or serve as its ‘‘al-badal’’ (اَلْبَدَلُ
= substitute). Otherwise it would require reconstruction of all the sentences. For example, it will have to be rewritten as follows: ‘‘These signs are the standing place of Ibrāhīm, and safety for those who enter it, and its pilgrimage for him who may afford the journey.’’ Thus we will have to reduce a whole sentence (whoever enters it shall be secure) to a single word ‘‘security’’ (it makes no difference whether we take that sentence as an imperative or a declarative one), and to change the imperative sentence (and for the sake of Allāh, pilgrimage to the House is incumbent ...) into a declarative one and then setting it in conjunction with the preceding sentence; and this too will have to be reduced to a single word. Alternatively we will have to add ‘an’ (اَنْ
) of masdar before both sentences. But the context does not agree with all these alterations.
The fact is that the three sentences are independent; each has a certain connotation - either declarative or imperative - and all three together describe the clear signs. It is as we say: Zayd is a noble man; he is the son of a great father; his house is always open to guests; and we should follow in his footsteps. [Thus the three independent sentences explain the nobility of Zayd.]
QUR’ĀN:
the standing place of Ibrāhīm: It is a subject with its predicate omitted; the complete sentence would be, ‘‘There is in it the standing place of Ibrāhīm.’’ It is the stone that has the imprint of the feet of Ibrāhīm. It is reported that the stone is fixed in the place now called ‘‘Maqāmu Ibrāhīm’’ (مَقَامُ اِبْرَاهِيْمُ
= standing place of Ibrāhīm) on the periphery of the circumambulation area
, facing ‘‘al-Multazam’’ (اَلْمُلْتَزَمُ
= the Ka‘bah’s wall between its door and the Black Stone). It is this stone that Abū Tālib, the uncle of the Prophet, refers to in his well-known poem:
And the footprints of Ibrāhīm in the stone identify, With his (i.e., Muhammad’s) feet - when they are bare.
Sometimes this phrase gives the idea that there is in the House - or the House itself - the place where Ibrāhīm stood or stayed for Divine Worship.
Another syntactical possibility: We may say that the implied sentence is as follows, ‘In it are clear signs, and they are the standing place of Ibrāhīm, and security and pilgrimage’; but the last words (i.e. ‘and security and pilgrimage’) have been omitted for brevity because the next sentences allude to them. The next sentences, (and whoever enters it ..., and for the sake of Allāh pilgrimage ...) give imperative connotation, but are constructed as declarative ones.
This verse, therefore, shows one of the wonderful Qur’ānic styles: It uses a talk (which has its own theme) - to serve another purpose - it is placed in such a way as to point to the other meaning too. Thus one sentence serves two purposes without sacrificing either connotation. For example, sometimes it puts direct quotation in an indirect narration: everyone of them believes in Allāh and His angels and His books and His messengers: We make no difference between any of His messengers (2:285). Two examples are found in the verse 2:258 (Did you not see him who disputed with Ibrāhīm about his Lord ...) and also 2:259 (Or like him who passed by a town, and it had fallen down upon its roofs ...); and we have pointed to this in the Commentary of the second verse. Other examples are seen in 26:88 - 89 (The day on which neither property will avail, nor sons, except him who comes to Allāh with a heart submissive); and also 2:177 (It is not righteousness that you turn your faces , but righteousness is the one who ...) wherein righteousness has been used for ‘‘righteous’’; the same modality is seen in 2:171 (And the parable of those who disbelieve is as the parable of one who calls out to that which hears not more than a call and a cry). This modality is used in most of the Qur’anic parables.
The modality used in this verse, In it are clear signs independent of the worlds, which frequently switches from declarative to imperative mood and back, is the same as that employed in the verses: And remember Our servants Ayyūb, when he called upon his Lord: The Satan has afflicted me with weariness and torment. Stamp your foot, here is a cool washing place and a drink. And We gave him his family and the like of them with them, as a mercy from Us, and as a reminder to those possessed of understanding. And take in your hand a bundle of rushes and beat her with it and do not break your oath; surely We found him patient; most excellent the servant! Surely he was frequent in returning (to Allāh) (38:41 - 44).
However, the explanation given above is totally different from that given by some people who speak in term of explicative apposition, and which we have rejected earlier. If one thinks it necessary to treat it as an explicative apposition, then it is far better to treat only one phrase ‘‘the Standing Place of Ibrāhīm’’, in this way; and treat the next two sentences as independent ones, which by their meanings point to other two explicative appositions which are deleted for brevity - as we have done. The completed sentence then would be as follows: In it are clear signs, the Standing Place of Ibrāhīm, and the security of the visitor, and the pilgrimage of one who can afford it.
There is no doubt whatsoever that each of the above-mentioned things is a clear sign that leads to Allāh and reminds one of His majesty. What is a sign? It is a thing that points to something else. And there is no sign that may lead to Allāh, may remind His servants of His majesty, greater and clearer in people’s eyes than the Standing Place of Ibrāhīm, the sanctuary that provides security to the one who enters it, and the worship and rites which are performed by millions of people year after year and which the alternations of days and nights cannot set aside.
It should be made clear that it is not necessary for a ‘‘sign’’ to be a super-natural thing that should contradict the normal system of nature; neither miraculousness is a part of this word’s meaning, nor its use in the Qur’ān is confined to this sense. Allāh says: Whatever signs We abrogate or cause to be forgotten, We bring one better than it or like it (2:106). No doubt, abrogated laws of the sharī‘ah are included in the meaning of the word, ‘‘signs’’, here. Also He says: Do you build on every height a monument (lit. sign)? Vain is it that you do (26:128). There are many such verses in the Qur’ān.
Now you may see how untenable is the position of those who say that only the Standing Place of Ibrāhīm is a ‘‘clear sign’’, and that the security and the pilgrimage are not related in any way to the ‘‘clear signs’’. The same is the position of those who insist that the phrase ‘‘clear signs’’ refers to various special characteristics of the Ka‘bah. (We do not think it necessary to quote them here; whoever so desires, should refer to some detailed books of exegesis.) Such an explanation takes it for granted that ‘‘signs’’ means miraculous and super-natural things; but as we have explained just now, there is no evidence to prove it.
The fact is that the sentence ‘‘Whoever enters it shall be secure’’, points to a legislative law, not to any creative characteristic. Apparently it is a declarative sentence which refers to a law that was in force since long and had made the House a place of security. This may be inferred from the invocation of Ibrāhīm quoted in the ch.14 (Ibrāhīm) and ch. 2 (The COW). This right of sanctuary was recognized even by the Arabs of pre-Islamic time, and its origin may be traced to Ibrāhīm’s days.
Some exegetes have said: The sentence declares that violence and upheaval, turmoil and turbulence cannot happen in, or reach, the sanctuary. But experience refutes this explanation; we know how many battles and wars were fought in that area; how much distance and violence had occurred there - and especially before this verse was revealed. Also the verse 29:67 (Do they not see that We have made a sacred territory secure, while men are carried off by force from around them?) does not show any creative security inherent in the nature of Ka‘bah. It only points to the fact that safety and security surrounded the sacred area, because people respected the sanctity of the House and accorded it full honour as it was established by the sharī‘ah of Ibrāhīm; thus ultimately it depends on Divine Legislation, on the law ordained by Allāh.
This view is further supported by the invocations of Ibrāhīm as he implored Allāh: My Lord! make this city secure (14:35); My Lord! make it a secure town (2:126). He prayed to Allāh to make Mecca a secure town, and Allāh answered his prayer by promulgating a law to that effect and implanting acceptance of this law in people’s hearts so that they could continue respecting this sanctuary generation after generation.
QUR’ĀN:
and for the sake of Allāh, pilgrimage to the House is incumbent upon men, (upon) every one who can afford the journey to it:
‘‘al-Hijj’’ (اَلْحِجُّ
), which has also been recited ‘al-hajj’ (اَلْحَجُّ
), literally means, to intend, to aim; then it was reserved for intention of, or repairing to, the House in a particular manner laid down by the sharī‘ah; ‘sabīlan’ (سَبِيْلآً
= lit.: way; translated here as, the journey) is ‘at-tamyīz’(اَلتَّمْيِيْزُ
) = accusative of specification) related to the verb ‘‘can afford’’.
The verse approvingly describes the institution of ‘hajj’ as a law that was ordained for the sharī‘ah of Ibrāhīm; as Allāh describes in the verse 22:27, where He mentions His order to Ibrāhīm: And proclaim among men the hall; they will come to you It appears from the above, that the modality of the sentence ‘‘and for the sake of Allāh ...’’ is the same as that of the preceding one ‘‘and whoever enters it shall be secure’’. Each is a declarative sentence which approvingly describes a previously ordained law. Alternatively it is possible to treat both as imperative sentences meant to reconfirm the two Ibrāhīmic laws. But the context obviously supports the first explanation.
QUR’ĀN:
and whoever disbelieves, then surely Allāh is Self-sufficient (independent) of the worlds. Disbelief, in this verse, means disbelieving in a law, in a branch of religion; like the disbelief resulting from neglect of prayer or zakāt. The word in this context means neglecting the important law of hajj. In this clause, the effect has been used to describe the reason; in other words it says, ‘Whoever neglects hajj becomes a disbeliever.’ On the other hand, the clause ‘‘Allāh is Self-sufficient’’ puts the reason in place of effect; that is, he will not cause any harm to Allāh because Allāh is Self-sufficient. The full sentence, therefore, means as follows: Whoever neglects hajj becomes a disbeliever, but he, by his disbelief, cannot harm Allāh in any way because Allāh is Self-sufficient and independent of the worlds.
TRADITIONS
Ibn Shahrāshūb narrates from the Leader of the Faithful (‘Alī, a.s.) about the words of Allāh, Most surely the first house appointed for men ..., as follows: ‘‘A man asked him whether it was the first house (built). He said: ‘No. Surely there were houses (built) before it, but it is the first House appointed for men, blessed, in which there is guidance, mercy and blessing. And it was Ibrāhīm who first built it; then an Arabian group from the (tribe of) Jurhum built it, then it was demolished, so the al-‘Amāliqah rebuilt it; again it fell down and then the Quraysh rebuilt it.’ ’’
Ibnu ’l-Mundhir and Ibn Abī Hātim have narrated through the chain of ash-Sha‘bī, from ‘Alī ibn Abī Tālib, that he said, explaining this verse: ‘‘There were houses before that; but it was the first House made for the worship of Allāh.’’ (ad-Durru ’l-manthūr)
The author says:
as-Suyūtī has also narrated a similar tradition through Ibn Jarīr from Matar (ibn Tuhmān). And there are numerous traditions of the same theme.
as-Sādiq (a.s.) said: ‘‘The land on which the House stands is Bakkah; and the town is Mecca.’’ (‘Ilalu ’sh-sharāyi‘)
The same book quotes the same Imām as saying: ‘‘Bakkah was named Bakkah because people are crowded therein.’’
The author says:
‘‘Yabakkūn’’ (يَبَكُّونَ
= they are crowded).
al-Bāqir (a.s.) said: ‘‘Mecca is called Bakkah because men and women are crowded therein; a woman prays in front of you, and on your right, and on your left, and with you, and there is no harm in it (at that place); but surely it is disliked in all other towns.’’ (ibid.)
The same Imām said: ‘‘When Allāh intended to create the earth, He ordered the winds and they agitated the face of water until it produced waves (and) then brought up foam (and froth); so (all of) it became one foam. Then Allāh gathered it in the place of the House (i.e., where the House now stands) and made it a mountain of foam; thereafter He spread out the earth from beneath it. And this is the (meaning of the) words of Allāh: Most surely the first house appointed for men is the one at Bakkah, blessed. Thus the first plot created of the earth is the Ka‘bah; then the earth was expanded from it.’’ (ibid.)
The author says:
There are numerous traditions saying that the earth was expanded and extended from beneath the Ka‘bah. There is nothing against the Qur’ān in these traditions. Nor is there any rational reason to refute it - except the ancient philosophers’ theory that the earth was an eternal indivisible element; but that theory has so manifestly been proved wrong that it needs no further exposition.
This narrative explains how and why the Ka‘bah was the first House (i.e., piece of land) of the earth - from traditions’ point of view. But so far as the obvious meaning of the verse is concerned, it supports the first two traditions.
as-Sādiq (a.s.) was asked what were the clear signs mentioned in the verse: In it are clear signs. He said: ‘‘The Standing Place of Ibrāhīm - where he stood upon the stone and his feet left their prints in it, and the Black Stone, and the House of Ismā‘īl.’’ (al-Kāfī; at-Tafsīr, al-‘Ayyāshī)
The author says:
There are other traditions of the same meaning.
Perhaps the Imām (a.s.) mentioned them as examples, although some of them are not mentioned in the verse.
‘Abdu ’s-Samad said: ‘‘Abū Ja‘far [al-Mansūr] wanted to buy from (some) Meccans their houses in order to extend the (Sacred) Mosque; but they refused. Then he induced them; they still resisted. So he was frustrated. Then he came to Abū ‘Abdillāh (a.s.) and said to him: ‘I requested these people (to sell to us) some of their houses and compounds, so that we could extend the Mosque; but they have refused; and it has put me into utmost grief.’ Abū ‘Abdillāh (a.s.) said: ‘Why does it grieve you and your proof against them is (very) clear?’ He said: ‘And what should I argue against them with?’ (The Imām) said: ‘With the Book of Allāh.’ He said: ‘In which place (is it explained)?’ (The Imām) said: ‘The words of Allāh: Most surely the first house appointed for men is the one at Bakkah. And Allāh has informed you (in this verse) that the first House appointed for the men is the one that is at Bakkah. Now if they had taken the possession (of the land) before the House (was built) then their plots would belong to them; but if the House was there before them, then it (the Ka‘bah) owns its plot.’ Abū Ja‘far then called them and argued with them accordingly. Thereupon they said: ‘Do whatever you want.’ ’’ (at-Tafsīr, al-‘Ayyāshī)
al-Hasan ibn ‘Alī ibn an-Nu‘mān says: ‘‘When al-Mahdī built (i.e., extended) the Sacred Mosque, there remained there one house (because of which) the Mosque could not be made square. He asked for it from its owners; but they refused. He asked jurists about it, and all of them told him that he should not include in the Sacred Mosque anything taken by force. Then ‘Alī ibn Yaqtīn said: ‘O leader of the faithful! I am writing (a letter) to Mūsā ibn Ja‘far (peace be on them both), so that I may tell you what the proper ruling is in this matter.’ So he wrote to the Governor of Medina to ask Mūsā ibn Ja‘far (peace be on them both) about the house which we wanted to include in the Sacred Mosque but its owners refused (to sell it) - how this problem could be solved? (The Governor) told Abu ’l-Hasan (Mūsā ibn Ja‘far - peace be on them both) about it. Abu ’l-Hasan (a.s.) said: ‘Is it necessary to give its reply?’ He said: ‘(Yes), it is a matter that is necessary.’ Then (the Imām) said to him: ‘Write down: ‘‘In the Name of Allāh, the Beneficent, the Merciful, if the Ka‘bah had settled down with the people, then the people have more rights on its courtyard; but if the people have settled down around the Ka‘bah, then the Ka‘bah has more right over its courtyard.’’ ’ When the letter reached al-Mahdī, he took it and kissed it, then he ordered to demolish the (said) house. The house owners then came to Abu ’1-Hasan (a.s.) and requested him to write a letter to al-Mahdī regarding the price of the house. He wrote to him to give them something, so he made them happy.’’ (ibid.)
The author says:
The two traditions contain a very fine point of argument. It was Abū Ja‘far al-Mansūr who began the extension of the Sacred Mosque which was completed during al-Mahdī’s reign.
as-Sādiq (a.s.) said about the words of Allāh, and for the sake of Allāh, pilgrimage to the House is incumbent ...: ‘‘(Allāh) means by it the hajj and the ‘umrah both, because both are obligatory.’’ (al-Kāfī)
The author says:
al-‘Ayyāshī too has narrated it in his at-Tafsīr.
This tradition takes the word ‘hijj’ in its literal sense, i.e., to proceed to.
as-Sādiq (a.s.) has explained the word, and whoever disbelieves, as ‘‘whoever neglects’’. (at-Tafsīr, al-‘Ayyāshī)
The author says:
ash-Shaykh has narrated this tradition in at-Tahdhīb. We have explained it earlier that disbelief, like belief, has many grades; and that the word, as used in this verse, means disbelieving in - i.e., not complying with - a commandment of the sharī‘ah.
‘Alī ibn Ja‘far narrates from his brother Mūsā (a.s.), a tradition in which he, inter alia, says: ‘‘I said: ‘Then whoever among us does not go for hajj, is an unbeliever?’ (The Imām) said: ‘No. But whoever says that it is not so (i.e., it is not obligatory) becomes an unbeliever.’ ’’ (al-Kāfī)
The author says:
There are many traditions of the same theme.
Disbelief, as explained in this tradition, means rejection and refutation, and the verse could mean it. Thus disbelief has been used here in its literal meaning, i.e., hiding the truth; and it may refer to various grades of disbelief according to various situations.
A SHORT HISTORY OF THE KA‘BAH
It is mutawātir and definitely known that it was Ibrāhīm al-Khalīl (a.s.) who built the Ka‘bah. The residents around it at that time were his son, Ismā‘īl, and the tribe of Jurhum (originally from Yemen). It is an almost square building whose sides face the cardinal points of the compass; the winds, no matter how strong, lose their force when they strike it - without doing it any harm.
The construction of Ibrāhīm stood intact, until it was rebuilt by al-‘Amāliqah, and later by the tribe of Jurhum (or vice versa), as has been described in the earlier narrated tradition of the Leader of the Faithful (‘Alī, a.s.).
When the management of the Ka‘bah came into the hands of Qusayy ibn Kilāb - an ancestor of the Prophet - in the second century before hijrah, he demolished and rebuilt it on firm foundation, putting a roof of doom palm timber and date-palm trunk on it. He also built ‘Dāru ’n-Nadwah’ (دَارُالنَّدْوَةُ
= Council House) on one side. It was the place from where he ruled and where he held counsel with his colleagues. Then he divided various sides of the Ka‘bah among different clans of the Quraysh and each clan built their houses at the side allotted to them; and they opened their doors towards the Ka‘bah.
Five years before the. start of the Prophet’s mission, there came a flood which destroyed the Ka‘bah’s building. The Quraysh divided among themselves the various responsibilities connected with its reconstruction. They hired a Roman mason to build it and an Egyptian carpenter to help him with the woodwork. When the time came to fix the Black Stone, a dispute erupted as to which clan should be accorded the honour of putting the Black Stone in its place. Then they agreed to leave the decision to Muhammad (s.a.w.a.), who at that time was thirty-five years old - because they had full faith in his deep wisdom and sound judgment. He got his robe, and putting the Stone on it, told all the clans to hold the sides of the robe and raise it together. When the Stone reached the required height (on the eastern corner), he took it in his hands and fixed it in its proper place.
But the Quraysh found their funds exhausted. So they reduced the size on one side - as it is today; thus a part of the original foundation was left out, and that is the portion known as ‘Hijr Ismā‘īl’ (حِجْرُ اِسْمَاعِيْلُ
= the Enclosure of Ismā‘īl).
The building remained in that condition until ‘Abdullāh ibn az-Zubayr established his rule over Hijāz during the reign of Yazīd ibn Mu‘āwiyah. Husayn ibn Numayr, the commander of Yazīd’s army, besieged him at Mecca and struck the Ka‘bah with catapult. The Ka‘bah was demolished, the ‘al-Kiswah’ (اَلْكِسْوَةُ
= covering of the Ka‘bah) and some roof timbers were burnt down. The siege was lifted when news came of Yazīd’s death. Ibn az-Zubayr decided to demolish the Ka‘bah completely and rebuild it on its original foundation. He got good mortar from Yemen and constructed the new building. Hijr Ismā‘īl was reincluded in the Ka‘bah; the door was fixed at the level of the ground; another door was fixed on the opposite side, so that people might enter from one door and go out from the other. He fixed the height of the House at twenty-seven arms. When the building was ready, he covered the whole building with musk and perfume inside out, and put silken Kiswah on it. The construction was completed on 17th Rajab, 64 A.H.
When ‘Abdu ’1-Malik ibn Marwān came to power in Damascus, he sent his commander, Hajjāj ibn Yūsuf, who defeated Ibn az-Zubayr and killed him. Entering the Sacred Mosque, he saw what Ibn az-Zubayr had done regarding the Ka‘bah. He wrote to ‘Abdu ’1-Malik about it who ordered him to return it to its previous shape. Hajjāj, therefore, demolished six and a half arms from the northern side and rebuilt it according to the plan of the Quraysh; he raised the eastern door and closed the western one; he also filled the inside with the stones that could not be re-used (thus raising the inside floor to the new level of the door).
When the Ottoman Sultan Sulaymān ascended the throne in 960 A.H., he changed the roof of the Ka‘bah. Sultan Ahmad (who came to power in 1021 A.H.) made some other repairs and alterations. Then came the great flood of 1039 A.H. which demolished parts of its northern, eastern and western walls. Therefore, the Ottoman Sultan Murād IV got it repaired. And the same building continues till this day and it is the year 1375 by lunar hijri calendar, and 1338 according to the solar one.
The Shape of the Ka‘bah:
The Ka‘bah is nearly square in shape, built with hard dark bluish-grey stones. It now rises to sixteen metres; but was much lower at the time of the Prophet (s.a.w.a.) as may be inferred from the fact that, on the day of conquest of Mecca, the Prophet raised ‘Alī (a.s.) on his shoulders so that ‘Alī could remove and break the idols that were placed on the roof of the Ka‘bah.
The wall [the northern one that faces the Enclosure of Ismā‘īl and] over which is placed the water trough and the one on its opposite side [the southern one] are ten metres and ten centimetres long; while the [eastern] wall which has the door and the one opposite to it are twelve metres long. The door is placed at a height of two metres from the ground level. The Black Stone is fixed in the [east-south] corner, so that if one wants to enter the door, the Stone would be on his left. This Stone is one and a half metres above the ground level, that is, above the level of the circumambulation area. The Black Stone is a hard rock of irregular oval shape, black with some reddish tint; it has red dots and yellow wavy lines which appeared when some broken pieces were soldered and joined. It has a diameter of about thirty centimetres.
The Ka‘bah’s corners, since ancient days, are called ‘‘al-arkān’’اَلْاَرْكانُ
) ; pl. of ‘‘ar-rukn’’اَلرُّكنُ
= pillar); the northern one is called, the Iraqī rukn; the western, the Syrian; the southern, the Yemenite; and the eastern (wherein the Black Stone is fixed), is named the Black. The area between the door and the Black Stone is called ‘‘al-Multazam’’ (اَلْمُلْتَزَمُ
= lit.: the place where one clings to) because when one circumambulates one adheres to it for invocation and prayer.
The trough fixed over the northern wall, which is called the Trough of Mercy, was an innovation of al-Hajjāj ibn Yūsuf; in 954 A.H. Sultan Sulaymān changed that with a silver one; that too was replaced by Sultan Ahmad in 1021 A.H. with another one of enamelled silver with golden designs. In 1273 A.H. Sultan ‘Abdu ’1-Majīd replaced it with another one made of gold, and it is the present one.
Facing the northern wall is a wall - half circle in shape. It is called, al-Hatīm. It is like a bow whose two ends face the northern [Iraqī] and the western [Syrian] rukns; there is a gap of two metres and three centimetres between the ends of the bow and the said rukns. The wall, al- Hatīm, is one metre high and one and a half metres wide. It is panelled with carved marble. The distance between the centre of al-Hatīm and the centre of the northern wall of the Ka‘bah is eight metres and forty-four centimetres. The area covered by al-Hatīm and the northern wall is known as Hijr Ismā‘īl [Enclosure of Ismā‘īl]. About three metres of this space was included in the Ka‘bah built by Ibrāhīm (a.s.); and the remaining area was the pen for sheep of Hājirah and her son. It is said that Hājirah and Ismā‘īl are buried in the same Enclosure.
The changes and alterations that were done inside the Ka‘bah, and the rituals and sunnah rites connected with the House are not so necessary to be described here.
The Covering of the Ka‘bah:
We have described, in the chapter of ‘The Cow’, in the traditions relating the story of Hājirah and Ismā‘ī1 and their settlement at Mecca, that Hājirah hang her mantle as a curtain on the door of the Ka‘bah when its construction was completed.
As for the covering of the House itself, it is said that the first to cover it was the Tubba‘
Abū Bakr As‘ad, who hang on it the sheets embroidered with silver threads. His successors followed this custom.
Then people started covering it with sheets of various kinds - putting one upon the other. Whenever a covering looked old, a new one was put over it. This continued until Qusayy came on the scene. He imposed a tax on the Arabs for putting a new covering every year. This system continued in his descendants. Abū Rabī‘ah ibn al-Mughīrah used to put a covering one year and all the clans of Quraysh did so the next year.
The Prophet covered the House with Yemenite sheets. This custom continued. When the ‘Abbāside caliph al-Mahdī went for pilgrimage, the attendants of the House complained to him about the coverings that had accumulated on the roof of the Ka‘bah. They said there was a danger of the roof collapsing down because of that load. The King ordered that all the old covernings should be removed and that every year a new covering should replace the old one - and that custom is followed uptil now.
The Ka‘bah is draped from inside too. The first to do so was the mother of ‘Abbās, son of ‘Abdu ’l-Muttalib - she had done so because of a vow she had taken regarding her son - ‘Abbās.
Prestige of the Ka‘bah: The Ka‘bah was held in high esteem by various nations. The Hindus respected it, believing that the spirit of Siva, the third person of their Trimurty, entered into the Black Stone, when he was accompanied by his wife visited Hijāz.
The Sabaeans of Persia and Chaledonia counted it as one of their seven holy sanctuaries
. Many of them said that it was the House of the Saturn - because it was the most ancient, and the longest in existence.
The Persians too respected the Ka‘bah, believing that the spirit of Hormoz was present therein; they sometimes went for its pilgrimage.
The Jews honoured it and worshipped God there according to the religion of Ibrāhīm. There were many pictures and images in the Ka‘bah, including those of Ibrāhīm and Ismā‘īl which had divining arrows in their hands. Also there were pictures of the virgin Mary and Christ - which indicates that the Christians too respected the Ka‘bah like the Jews.
The Arabs held it in the highest esteem; they believed that it was the House of Allāh, and came to its pilgrimage from every place. They believed the Ka‘bah to be built by Ibrāhīm and the hajj to be a part of his religion which had come to them as his legacy.
Trusteeship of the Ka‘bah:
The trusteeship was in the hands of Ismā‘īl; and after him it remained in his descendants. Then the Jurhumites became more powerful and took over the trusteeship. They in their turn were vanquished after several wars by the ‘Amāliqah, who were a part of Banū Karkar. The ‘Amāliqah resided at the lower section of Mecca while the Jurhumites had settled in its upper section. They had their own Kings.
Later on, the Jurhumites defeated the ‘Amāliqah and regained the trusteeship, which remained with them for about three hundred years.
They extended the area of the House and increased its height.
Gradually the Ismā‘īlites grew in number and gained power; and they found the place too congested and over-populated. Then they fought the Jurhumites, defeated and expelled them from Mecca. The leader of the Ismā‘īlites at that time was ‘Amr ibn Lahiyy, the chief of the clan of Khuzā‘ah. He became over-lord of Mecca and took over the trusteeship of the Ka‘bah. It was he who put idols in the Ka‘bah and called people to worship them. The first idol he put there was Hubal which he had brought from Syria; then he brought others. Gradually there were a lot of idols, and idol-worship spread among the Arabs; the upright religion of Ibrāhīm was discarded.
Shahnah ibn Khalaf al-Jurhumī refers to this episode, when he addresses ‘Amr ibn Lahiyy in the following ode:
O ‘Amr! you have invented various gods;
At Mecca - idols around the House.
And there was for the House One Lord from ever;
But you have made for it several lords (which are now worshipped) by the people.
Surely you should know that Allāh is in no hurry;
Soon He will choose for (His) House stewards other than you.
The trusteeship remained in the clan of Khuzā‘ah upto the time of Halīl al-Khuzā‘ī. He nominated his daughter (who was married to Qusayy ibn Kilāb) to succeed him, and gave the right of opening and closing the door to a man from his clan, Abū Ghabshān al-Khuzā‘ī by name. Abū Ghabshān sold his right to Qusayy ibn Kilāb for a camel and a skinful of liquor. The proverb, ‘‘More loss incurring than the deal of Abū Ghabshān’’, alludes to this sale.
The trusteeship was thus transferred to the Quraysh. Qusayy rebuilt the House, as we have mentioned above. The things continued as they were, until the Prophet conquered Mecca, and entering the Ka‘bah ordered the pictures to be effaced, and the idols to be thrown down and broken.
The Standing Place of Ibrāhīm - the stone with the imprints of Ibrāhīm’s feet - was at first put in a kneading trough near the Ka‘bah; then it was buried in the place where it is at present. It has a dome on four pillars where the people offer their prayers after the circumambulation.
There are a lot of details of various aspects of the Ka‘bah and other religious buildings attached to it. We have described here only the things which are necessary for understanding the verses of hajj and the Ka‘bah.
One of the especialities of this House - which Allāh has blessed and made a guidance - is that no Muslim group has ever disagreed about it or its prestige, honour and respect.
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Author: Allamah Sayyid Muhammad Husayn Tabatabai
