Islamic Center of Irvine

The Ka'bah & The Black Stone -
Clarifying Misconceptions

QUESTIONS

Are the circumambulating of the Ka?��Ǩ�Ѣbah and kissing of the Black Stone remnants of idolatry?
Since when has the Ka?��Ǩ�Ѣbah and Makkah been considered sacred by Muslims?
Was the change in Qiblah from Jerusalem to Makkah occasioned by the rupture with the Jews of Madinah and politically motivated to justify the capture of Makkah from Quraysh?

ANSWERS

The Tawaaf and the Black Stone Tawaaf is the act of circumambulating the Ka?��Ǩ�Ѣbah which was reestablished by Prophet Ibrahim (Q 2:127) as an emblem of Divine Unity and the symbolic center for all believers of Tawheed (the Absolute Oneness of Allah). While circumambulating it one calls to mind the grandeur and majesty of the Supreme Being, calling out Allah humma labbayka la sharka laka labbayk- ?��Ǩ?�Here I am, O Allah, there is no associate with Thee.?��Ǩ�� These words are the strongest denunciation of Shirk (idolatry/ polytheism). The Hijr-ul-Aswad (Black Stone) is believed to have been associated with the Ka?��Ǩ�Ѣbah from at least the time of Prophets Ibrahim and Isma?��Ǩ�Ѣil is now contained in a niche in the Eastern corner of the Ka?��Ǩ�Ѣbah and held in place by a silver band. It is the point from which the seven- circuit Tawwaf begins and ends. The Black Stone is considered the corner-stone of the Ka?��Ǩ�Ѣbah and symbolically signifies the important role of Prophet Isma?��Ǩ�Ѣil whom the Jews consider to have been rejected in favor of Prophet Ibrahim?��Ǩ�Ѣs second son Ishaq (peace be upon them all). From that Isma?��Ǩ�Ѣil whom the Jews rejected has come the final messenger of Allah, Muhammad (pbuh). So from the one refused and rejected has become the mainstay of Tawheed. The symbolic significance of this refused and rejected corner-stone has been referred to in the Psalms and also in the Book of Matthew; ?��Ǩ?�The stone which the builders refused has become the head-stone of the corner?��Ǩ�� . (Psalms 118:22) ?��Ǩ?�Did you never read the scripture? The stone which the builders rejected, the same has become the head of the corner.?��Ǩ�� (Matthew 21:42) It is most important to note that though the Ka?��Ǩ�Ѣbah previously had hundreds of idols in and on it, NEITHER THE KA?��Ǩ�ѢBAH NOR THE BLACK STONE WERE EVER WORSHIPPED AS IDOLS BY PRE-ISLAMIC ARABS. This is further evidenced by the fact that Muslims were reluctant to run (sa?��Ǩ�Ѣy) between the hills of Safa and Marwah because the idols (Usaaf and Nai?��Ǩ�Ѣilah) were placed on them. It is not only when Allah revealed a verse clearing the runners of any blame (Q 2:158) that the companions of the Prophet felt comfortable performing the sa?��Ǩ�Ѣy. This reluctance was never manifested in relation to the Ka?��Ǩ�Ѣbah nor the Black Stone precisely because here was no correlation between the Black Stone and the Ka?��Ǩ�Ѣbah with idol-worshipping. It must be remembered that the core of Islam is Tawheed and the essence of Tawheed is acknowledging without compromise the Oneness of the Supreme Being- Allah and hence no acceptance of any form of polytheism.
History of the Sanctity of the Ka?��Ǩ�Ѣbah and Makkah The Holy Qur?��Ǩ�Ѣan refers to the Ka?��Ǩ�Ѣbah as Awwala baytin wudi?��Ǩ�Ѣa lin naas- the first house of worship appointed for human beings (Q 3:95); as Bayt-al?��Ǩ�Ѣateeq- the Ancient House (Q 22:29); as a place enjoined to be purified by Ibrahim and Isma?��Ǩ�Ѣil, cleansed for those would visit it, circumambulate it and pray at it (Q 22:26) (Q 2:125); as al-muharram- the sanctified (Q 14:37). Sir Williams Muir writes; ?��Ǩ?�A very high antiquity must be assigned to the main features of the religion of Mecca?��Ǩ�� Diodorus Siculus, writing about half a century before our era says of Arabia washed by the Red Sea ?��Ǩ��there is in this country a temple greatly revered by the Arab. These words must refer to the Holy House of Mecca for we know of no other which ever commanded such universal homage?��Ǩ��tradition represents the Ka?��Ǩ�Ѣbah as from time immemorial the scene of pilgrimage from all quarters of Arabia, from Yemen and Hadh-ramut, from the shore of the Persian Gulf, the desserts of Syria and the distant environs of Hira and Mesopotamia, men nearly flocked to Mecca. So extensive a homage must have had its beginning in an extremely remote age.?��Ǩ�� (Life of Mahomet) The fact that the holy Prophet participated in the placing of the Black Stone in the Ka?��Ǩ�Ѣbah when it was rebuilt in his youth, that he was attacked by member of the Quraysh while praying there early in his prophetic mission indicate the Ka?��Ǩ�Ѣbah to have been a place of importance to Muslims from the very outset. When we analyze the early revelations that Prophet Muhammad received there are many references to the city of Makkah and to the Ka?��Ǩ�Ѣbah. Allah swears on oath by al-balad- ?��Ǩ?�the city?��Ǩ�� (Q 90:1-2), makes reference to Masjid al-Haraam- ?��Ǩ?�the Sacred Mosque?��Ǩ�� (Q 17:1) and to bayt-al-ma?��Ǩ�Ѣmur- ?��Ǩ?�the House that is Oft visited?��Ǩ�� (Q 52:4). All these direct references to Makkah, Masjid al-Haraam and the Ka?��Ǩ�Ѣbah clearly indicate acknowledgement of the importance of these to Muslim faith and it is also noteworthy that all the above verses were revealed in Makkah. So too the following verse; ?��Ǩ?�I am commanded to serve the Lord of this City, Who has made it sacred and unto Him belongs everything.?��Ǩ�� (Q 27:91)
The Change in Qiblah and Rupture With the Jews Since Prophet Muhammad is the final in the great stream of prophets of Allah, he retained the Qiblah of the Prophet prior to him, Jesus (?��Ǩ��Isa) which was Masjid-ul-Aqsa in Jerusalem which has been referred to as blessed in the Holy Qur?��Ǩ�Ѣan in surah-al-Isra?��Ǩ�Ѣ. Though the Prophet Muhammad was desirous of reverting the Qiblah to the Awwala bayt in Makkah (Q 2:145); which was the last Qiblah of Ibrahim and Isma?��Ǩ�Ѣil, he continued directing his followers in prayer towards Jerusalem until commanded otherwise by Allah. The eventual change in Qiblah from Jerusalem to Makkah occurred sixteen months after the Prophet?��Ǩ�Ѣs migration (Hijrah) to Madinah. This had absolutely nothing to do with the rupture with the Jews nor with any political agenda to defeat the Quraysh and conquer Makkah. Some critics of the Prophet falsely allege that even the Hajj was deemed significant, as with the changing of Qiblah to Makkah, for political and military purposes. A renowned orientalist, Dr. A.J. Winsinck, writing on Hajj says; ?��Ǩ?�Muhammad?��Ǩ�Ѣs interest in the Hajj was first aroused in al-Medina. Several causes contributed to this, as Snouck Hurgronje has shown in his Mekkansche Feest. The brilliance success of the battle of Badr had aroused in him thoughts of conquest of Makkah. The preparations for such a step would naturally be more successful if the secular as well as the religious interest of his companions were aroused.?��Ǩ�� (Encyclopedia of Islam). We shouldn?��Ǩ�Ѣt forget that pilgrimage to Makkah was ordained in revelation which the Prophet Muhammad received whilst still in Makkah. In fact, the entire Chapter entitled al-Hajj was revealed towards the last part of the Prophet?��Ǩ�Ѣs stay in Makkah. It includes the following verses; ?��Ǩ?�And proclaim to people the Hajj. They will come on foot and on every means of transport, coming from every part of the earth in order to witness the benefits provided for them and mentioning the name of Allah on appointed days over what He has given them of cattle. Then eat of them and feed the distressed and the needy. Then let them accomplish their duty of purification and fulfill their vows and circumambulate the Ancient House.?��Ǩ�� (Q 22:27-29). These verses leave absolutely no doubt that the Hajj was ordained as an Islamic institution before the Hijrah. The second chapter of the Holy Qur?��Ǩ�Ѣan which was revealed during the first two years of Hijrah are full of injunctions regarding the pilgrimage to Makkah. (See Q 2:158, 189, 196, 198). So Muslims were intending to perform pilgrimage to Makkah whenever possible. Neither rupture with Jews nor the hostility of the Quraysh in any way influenced the Muslims regard for Makkah nor the change in Qiblah. Historical facts clearly bear testimony to this?��Ǩ��
- Hajj was institutionalized as a pillar of Islam at least a year before the Hijrah.
- Regulation regarding the pilgrimage were revealed during the first two years after the Hijrah.
- The Qiblah was reverted from Jerusalem to Makkah sixteen months after the Hijrah.
- The first battle between Muslims and the Quraysh (Battle of Badr) occurred nineteen months after the Hijrah.
- The rupture with Jews occurred after the Battle of Uhud in the third year after Hijrah.
So, the Qiblah was changed to Makkah three months before the first battle with the Quraysh and more than twelve months before the rupture with the Jews. As for the pilgrimage to Makkah, it was instituted while the Prophet was in Makkah and regulations regarding it were revealed before the first battle with the Quraysh and well before the rupture with the Jews.

Islamic Center of Irvine

The Ka'bah & The Black Stone -Clarifying Misconceptions

The Ka'bah & The Black Stone -
Clarifying Misconceptions