Appearance
Verses 96–97
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 al-Maqdis to the Kaʿbah. We have explained under the verse (… 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 Abraham. How could the Kaʿbah be considered the qiblah of Abraham, when God had appointed Baytu al-Maqdis as qiblah? This new rule entails abrogation of Abraham’s law—admittedly the true religion—when we know that abrogation is impossible and void.
The verse deals with it as follows: The Kaʿbah was appointed as the House of worship long before other houses like Baytu al-Maqdis were built. Undoubtedly it was Abraham who built it and dedicated it for Divine Worship; there are many clear signs, like the standing place of Abraham, which prove this fact. Baytu al-Maqdis, on the other hand, was built by Solomon who came centuries after Abraham.
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ ٩٦
(3:96) Most surely the first house appointed for men is the one at Bakkah, blessed and a guidance for the worlds.
Meaning of house is well-known; that the Kaʿbah was appointed for men, means that it was dedicated in order that people should worship God in that place. It was a means of Divine Worship, helping men and making it easier for them to pray to God, 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 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 Kaʿbah was the first House built on the earth or appointed for the benefit of men.
Bakkah—refers to the land on which the Kaʿbah stands; it has been given this name because there is always a huge gathering of people there. There are also other explanations:
- Bakkah is Mecca, the letter ‘m’ has been changed to ‘b’, as it has been done in lāzim and rātim or lāzib and rātib.
- It is a name of the Meccan Sanctuary.
- The name of the Sacred Mosque.
- The area of circumambulation.
Al-Mubārakah is on the paradigm of al-mufāʿalah from the root word al-barakah (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 fulfillment of Abraham’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 ().
The Kaʿbah is a guidance, as it shows the people the way to their happiness in the hereafter, leads them to nobility and Divine Nearness; because, God 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’an shows that it was in Abraham’s time—after he had completed the construction of the Kaʿbah—that pilgrimage was prescribed for the first time: God says: And We enjoined Abraham and Ishmael (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 (). And He had enjoined Abraham as follows: And proclaim among men the Ḥajj; they will come to you on foot and on every lean camel, coming from every remote path (). 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’an proves that this divinely-initiated “symbol” was firmly established and quite well-known in the days of Shuʿayb (Jethro). God quotes him as saying to Moses: 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 (). 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 Abraham’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—Ibrahīm).
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 Abraham’s shariah. 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 God. So far as the period after the advent of Islam is concerned, Kaʿbah’s guidance needs no elaboration. Its fame encompasses the East and the West. The Kaʿbah 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 God—the stage which may be attained only by the purified servants of God—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 Kaʿbah 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 Abraham, or the Arabs, or the Muslims. It is because of unrestricted guidance.
فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ ۖ وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ ٩٧
(3:97) In it are clear signs, the standing place of Abraham; and whoever enters it shall be secure; and for the sake of Allah, pilgrimage to the House is incumbent upon men, (upon) every one who can afford the journey to it, and whoever disbelieves, then surely Allah is Self-sufficient (independent) of the worlds.
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 Abraham, its being a sanctuary and place of safety, and obligation of its pilgrimage for those who can afford.
But it does not mean that the three clauses are in ʿaṭf al-bayān (explicative apposition) to the phrase “clear signs” or serve as its al-badal (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 Abraham, 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 Allah, 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 of maṣdar 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.)
...the standing place of Abraham: It is a subject with its predicate omitted; the complete sentence would be, “There is in it the standing place of Abraham.” It is the stone that has the imprint of the feet of Abraham. It is reported that the stone is fixed in the place now called Maqāmu Ibrahim (standing place of Abraham) on the periphery of the circumambulation area, facing al-Multazam (the Kaʿbah’s wall between its door and the Black Stone). It is this stone that Abū Ṭālib, the uncle of the Prophet, refers to in his well-known poem:
And the footprints of Abraham in the stone identify,
With his (that is, Muḥammad’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 Abraham 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 Abraham, and security and pilgrimage’; but the last words (that is, ‘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 Allah, pilgrimage...) give imperative connotation, but are constructed as declarative ones.
This verse, therefore, shows one of the wonderful Qur’anic 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 Allah and His angels and His books and His messengers: We make no difference between any of His messengers (). Two examples are found in the verse (Did you not see him who disputed with Abraham about his Lord) and also (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 (The day on which neither property will avail, nor sons, except him who comes to Allah with a heart submissive); and also (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 (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 Job, 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 God) ().
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 Abraham,” 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 Abraham, 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 God 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 God, may remind His servants of His majesty, greater and clearer in people’s eyes than the Standing Place of Abraham, 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’an is confined to this sense. God says: Whatever signs We abrogate or cause to be forgotten, We bring one better than it or like it (). No doubt, abrogated laws of the shariah 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 (). There are many such verses in the Qur’an.
Now you may see how untenable is the position of those who say that only the Standing Place of Abraham 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 Kaʿbah. (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 Abraham quoted in the ch.14 (Ibrahīm) and ch. 2 (The Cow). This right of sanctuary was recognized even by the Arabs of pre-Islamic era, and its origin may be traced to Abraham’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 (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 Kaʿbah. 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 honor as it was established by the shariah of Abraham; thus ultimately it depends on Divine Legislation, on the law ordained by God.
This view is further supported by the invocations of Abraham as he implored God: My Lord! make this city secure (); My Lord! make it a secure town (). He prayed to God to make Mecca a secure town, and God 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.
...and for the sake of Allah, pilgrimage to the House is incumbent upon men, (upon) every one who can afford the journey to it: al-Ḥijj which has also been recited al-ḥajj, 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 shariah; sabīlan (lit.: way; translated here as, the journey) is al-Tamyīz (accusative of specification) related to the verb “can afford”.
The verse approvingly describes the institution of ḥajj as a law that was ordained for the shariah of Abraham; as God describes in the verse , where He mentions His order to Abraham: And proclaim among men the Ḥajj; they will come to you … It appears from the above, that the modality of the sentence “And for the sake of God …” 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 Abrahamic laws. But the context obviously supports the first explanation.
...and whoever disbelieves, then surely Allah 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 ḥajj. In this clause, the effect has been used to describe the reason; in other words it says, ‘Whoever neglects ḥajj becomes a disbeliever.’ On the other hand, the clause “God is Self-sufficient” puts the reason in place of effect; that is, he will not cause any harm to God because God is Self-sufficient. The full sentence, therefore, means as follows: Whoever neglects ḥajj becomes a disbeliever, but he, by his disbelief, cannot harm God in any way because God is Self-sufficient and independent of the worlds.
Examining Narrations
- Ibn Shahrāshūb narrates from the Leader of the Faithful (ʿAlī)about the words of God, 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 Abraham who first built it; then an Arabian group from the (tribe of) Jurhum built it, then it was demolished, so the al-ʿAmāliqah rebuilt it; again it fell down and then the Quraysh rebuilt it.’ ”
- Ibn al-Mundhir and Ibn Abī Ḥātim have narrated through the chain of al-Shaʿbī, from ʿAlī b. Abī Ṭālib, that he said, explaining this verse: “There were houses before that; but it was the first House made for the worship of God.” (al-Durr al-manthūr)
Author’s comment: al-Suyūṭī has also narrated a similar tradition through Ibn Jarīr from Maṭar (b. Ṭuhmān). And there are numerous traditions of the same theme.
- al-Ṣādiq said: “The land on which the House stands is Bakkah; and the town is Mecca.” (ʿIlal al-sharāyiʿ)
The same book quotes the same Imam as saying: “Bakkah was named Bakkah because people are crowded therein.”
- al-Bāqir 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 Imam said: “When God 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 God gathered it in the place of the House (that is, 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 God: Most surely the first house appointed for men is the one at Bakkah, blessed. Thus the first plot created of the earth is the Kaʿbah; then the earth was expanded from it.” (ibid.)
Author’s comment: “There are numerous traditions saying that the earth was expanded and extended from beneath the Kaʿbah. There is nothing against the Qur’an 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 Kaʿbah was the first House (that is, 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.
- al-Ṣādiq was asked what were the clear signs mentioned in the verse: In it are clear signs. He said: “The Standing Place of Abraham—where he stood upon the stone and his feet left their prints in it, and the Black Stone, and the House of Ishmael” (al-Kāfī; al-Tafsīr, al-ʿAyyāshī)
Author’s comment: There are other traditions of the same meaning. Perhaps the Imam mentioned them as examples, although some of them are not mentioned in the verse.
- ʿAbd al-Ṣamad said: “Abū Jaʿfar (al-Manṣūr) 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 ʿAbdillāh 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 ʿAbdillāh 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 Imam) said: ‘With the Book of God.’ He said: ‘In which place (is it explained)?’ (The Imam) said: ‘The words of God: Most surely the first house appointed for men is the one at Bakkah. And God 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 Kaʿbah) owns its plot.’ Abū Jaʿfar then called them and argued with them accordingly. Thereupon they said: ‘Do whatever you want.’ ” (al-Tafsīr, al-ʿAyyāshī)
- al-Ḥasan b. ʿAlī b. al-Nuʿmān says: “When al-Mahdī built (that is, 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 ʿAlī b. Yaqṭīn said: ‘O leader of the faithful! I am writing(a letter) to Moses b. Jaʿfar (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 Musa b. Jaʿfar (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 al-Ḥasan (Musa b. Jaʿfar—peace be on them both) about it. Abu al-Ḥasan said: ‘Is it necessary to give its reply?’ He said: ‘(Yes), it is a matter that is necessary.’ Then (the Imam) said to him: ‘Write down: “In the Name of God, the Beneficent, the Merciful, if the Kaʿbah had settled down with the people, then the people have more rights on its courtyard; but if the people have settled down around the Kaʿbah, then the Kaʿbah 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 al-Ḥasan 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.)
Author’s comment: The two traditions contain a very fine point of argument. It was Abū Jaʿfar al-Manṣūr who began the extension of the Sacred Mosque which was completed during al-Mahdī’s reign.
- al-Ṣādiq said about the words of God, and for the sake of Allah, pilgrimage to the House is incumbent “(God) means by it the ḥajj and the ʿumrah both, because both are obligatory.” (al-Kāfī)
Author’s comment: al-ʿAyyāshī too has narrated it in his al-Tafsīr.
This tradition takes the word ḥijj in its literal sense, that is, to proceed to.
- al-Ṣādiq has explained the word, and whoever disbelieves, as “whoever neglects”. (al-Tafsīr, al-ʿAyyāshī)
Author’s comment: al-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—that is, not complying with—a commandment of the shariah.
- ʿAlī b. Jaʿfar narrates from his brother Mūsā, a tradition in which he, inter alia, says: “I said: ‘Then whoever among us does not go for ḥajj, is an unbeliever?’ (The Imam) said: ‘No. But whoever says that it is not so (that is, it is not obligatory) becomes an unbeliever.’ ” (al-Kāfī)
Author’s comment: 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, that is, hiding the truth; and it may refer to various grades of disbelief according to various situations.
Discourse
The discussion “A Short History of the Kaʿbah” appears here in the printed volume. Read it in the Al-Mizan App.