"Ibrahim Al-Khalil was an Imam for the People Allah is informing us of the honor of Ibrahim Al-Khalil, who He made an Imam for the people, and a model to be imitated, because of the way he conducted himself and adhered to Tawhid. This honor was given to Prophet Ibrahim when he adhered to Allah's decisions and prohibitions. This is why Allah said, وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ And (remember) when the Lord of Ibrahim (i.e., Allah) tried him with (certain) commands. This Ayah means, O Muhammad! Remind the idolators and the People of the Scriptures, who pretend to be followers of the religion of Ibrahim, while in reality they do not follow it, while you, O Muhammad, and your followers are the true followers of his religion; remind them of the commands and prohibitions that Allah tested Ibrahim with. فَأَتَمَّهُنَّ which he fulfilled. indicating that Ibrahim implemented all of Allah's orders. Allah said in another Ayah, وَإِبْرَهِيمَ الَّذِى وَفَّى And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him to do or convey). (53:37) meaning, he was truthful and he was obedient to Allah's legislation. Also, Allah said, إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ ثُمَّ أَوْحَيْنَأ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin (polytheists), (He was) thankful for His (Allah's) favors. He (Allah) chose him and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (O Muhammad saying):""Follow the religion of Ibrahim Hanif (Islamic Monotheism ـ to worship none but Allah) and he was not of the Mushrikin. (16:120-123) قُلْ إِنَّنِى هَدَانِى رَبِّى إِلَى صِرَطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ Say (O Muhammad):""Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan, and Ibrahim (to worship none but Allah, alone) and he was not of Al-Mushrikin."" (6:161) and, مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُوْمِنِينَ Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifan (Islamic Monotheism ـ to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers. (3:67-68) Allah said, بِكَلِمَاتٍ (with Kalimat (words)) which means, ""Laws, commandments and prohibitions."" `Words' as mentioned here, sometimes refers to what Allah has willed, such as Allah's statement about Maryam, وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَـنِتِينَ And she testified to the truth of the Words of her Lord, and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah). (66:12) ""Words"" also refers to Allah's Law, such as Allah's statement, وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً And the Word of your Lord has been fulfilled in truth and in justice. (6:115), meaning, His legislation. ""Words"" also means truthful news, or a just commandment or prohibition. For instance, Allah said, وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ And (remember) when the Lord of Ibrahim tried him with (certain) Words (commands), which he fulfilled, meaning, he adhered to them. Allah said, قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا He (Allah) said (to him), ""Verily, I am going to make you an Imam (a leader) for mankind (to follow you)."" as a reward for Ibrahim's good deeds, adhering to the commandments and avoiding the prohibitions. This is why Allah made Ibrahim a role model for the people, and an Imam whose conduct and path are imitated and followed. What were the Words that Ibrahim was tested with There is a difference of opinion over the words that Allah tested Ibrahim with. There are several opinions attributed to Ibn Abbas. For instance, Abdur-Razzaq said that Ibn Abbas said, ""Allah tested him with the rituals (of Hajj)."" Abu Ishaq reported the same. Abdur-Razzaq also narrated that Ibn Abbas said that, وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ (And (remember) when the Lord of Ibrahim (Abraham) (i.e., Allah) tried him with (certain) commands) means, ""Allah tested him with Taharah (purity, ablution): five on the head and five on the body. As for the head, they are; cutting the mustache, rinsing the mouth, inhaling and discarding water, using Siwak and parting the hair. As for the body, they are; trimming the nails, shaving the pubic hair, circumcision and plucking under the arm and washing with water after answering the call of nature."" Ibn Abi Hatim said, ""A similar statement was also reported from Sa`id bin Al-Musayyib, Mujahid, Ash-Sha`bi, An-Nakhai, Abu Salih, Abu Al-Jald, and so forth."" There is a similar statement that Imam Muslim narrated from Aishah who said that Allah's Messenger said, عَشْرٌ مِنَ الْفِطْرَةِ قَصُّ الشَّارِبِ وَإِعْفَاءُ اللِّحْيَةِ وَالسِّوَاكُ وَاسْتِنْشَاقُ الْمَاءِ وَقَصُّ الاْاَظْفَارِ وَغَسْلُ الْبَرَاجِمِ وَنَتْفُ الاِْبْطِ وَحَلْقُ الْعَانَةِ وَانْتِقَاصُ الْمَاءِ وَنَسِيتُ الْعَاشِرَةَ إِلاَّ أَنْ تَكُونَ الْمَضْمَضَة Ten are among the Fitrah (instinct, natural constitution): trimming the mustache, growing the beard, using Siwak, inhaling and then exhaling water (in ablution), cutting the nails, washing between the fingers (in ablution), plucking the underarm hair, shaving the pubic hair, washing with water after answering the call of nature, (and I forgot the tenth, I think it was) rinsing the mouth (in ablution). The Two Sahihs recorded Abu Hurayrah saying that the Prophet said, الْفِطْرَةُ خَمْسٌ الْخِتَانُ وَالاْاسْتِحْدَادُ وَقَصُّ الشَّارِبِ وَتَقْلِيمُ الاَْظْفَارِ وَنَتْفُ الاِْبْط Five are among the acts of Fitrah: circumcision, shaving the pubic hair, trimming the mustache, cutting the nails and plucking the underarm hair. This is the wording with Muslim. Muhammad bin Ishaq reported that Ibn Abbas said, ""The words that Allah tested Ibrahim with, and that he implemented were: abandoning his (disbelieving) people when Allah commanded him to do so, disputing with Nimrod (king of Babylon) about Allah, being patient when he was thrown in the fire (although this was extremely traumatic), migrating from his homeland when Allah commanded him to do so, patience with the monetary and material demands of hosting guests by Allah's command, and Allah's order for him to slaughter his son. When Allah tested Ibrahim with these words, and he was ready for the major test, Allah said to him, أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ (""Submit (be a Muslim)!"" He said, ""I have submitted myself (as a Muslim) to the Lord of all that exists."" (2:131) although this meant defying and being apart from the people."" The Unjust do not qualify for Allah's Promise Allah said that Ibrahim said, قَالَ وَمِن ذُرِّيَّتِي (Ibrahim) said, And of my offspring (to make leaders), and Allah replied, قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ My covenant (Prophethood) includes not Zalimin (polytheists and wrongdoers). When Allah made Ibrahim an Imam (Leader for the faithful), he asked Allah that Imams thereafter be chosen from his offspring. Allah accepted his supplication, but told him that there will be unjust people among his offspring and they will not benefit from Allah's promise. Thus, they will neither become Imams nor be imitated (for they will not be righteous). The proof that Ibrahim's supplication to Allah was accepted is that Allah said in Surah Al-Ankabut, وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ And We ordained among his offspring Prophethood and the Book. (29:27) Hence, every Prophet whom Allah sent after Ibrahim were from among his offspring, and every Book that Allah revealed was to them. As for Allah's statement, قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ ((Allah) said, ""My covenant (Prophethood) includes not Zalimin (polytheists and wrongdoers)."" Allah mentioned that there are unjust people among the offspring of Ibrahim, and they will not benefit from Allah's promise, nor would they be entrusted with anything, even though they are among the children of Allah's Khalil (intimate friend, Prophet Abraham). There will also be those who do good among the children of Ibrahim, and these it is who will benefit from Ibrahim's supplication. Ibn Jarir said that this Ayah indicated that the unjust shall not be Imams for the people. Moreover, the Ayah informed Ibrahim that there will be unjust people among his offspring. Also, Ibn Khuwayz Mindad Al-Maliki said, ""The unjust person does not qualify to be a Khalifah, a ruler, one who gives religious verdicts, a witness, or even a narrator (of Hadiths). The Virtue of Allah's House Allah says; وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place). Al-Awfi reported that Ibn Abbas commented on Allah's statement, وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ (And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind), ""They do not remain in the House, they only visit it and return to their homes, and then visit it again."" Also, Abu Jafar Ar-Razi narrated from Ar-Rabi bin Anas from Abu Al-Aliyah who said that, وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً (And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind and a place of safety) means, ""Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping."" Also, Mujahid, Ata, As-Suddi, Qatadah and Ar-Rabi bin Anas were reported to have said that the Ayah (2:125) means, ""Whoever enters it shall be safe."" This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said, رَبَّنَا وَتَقَبَّلْ دُعَأءِ Our Lord! And accept my invocation. (14:40) Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said, وَإِذْ بَوَّأْنَا لاِبْرَهِيمَ مَكَانَ الْبَيْتِ أَن لاَّ تُشْرِكْ بِى شَيْياً And (remember) when We showed Ibrahim the site of the (Sacred) House (the Ka`bah at Makkah) (saying):""Associate not anything (in worship) with Me..."" (22:26) and, إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security. (3:96-97). The last honorable Ayah emphasized the honor of Ibrahim's Maqam, and the instruction to pray next to it, وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim. Sufyan Ath-Thawri reported that Sa`id bin Jubayr commented on the Ayah, وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you (people) the Maqam (place) of Ibrahim as a place of prayer), ""The stone (Maqam) is the standing place of Ibrahim, Allah's Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Ismail was handing him the stones (constructing the Ka`bah)."" As-Suddi said, ""The Maqam of Ibrahim is a stone which Ismail's wife put under Ibrahim's feet when washing his head."" Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it preference, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi bin Anas. Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, ""When the Prophet performed Tawaf, Umar asked him, `Is this the Maqam of our father?' He said, `Yes.' Umar said, `Should we take it a place of prayer?' So Allah revealed, وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer""). Al-Bukhari said, ""Allah's statement, وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly."" He then narrated that Anas bin Malik said that Umar bin Al-Khattab said, ""I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, `O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.' The Ayah, وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, `O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet's wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, `Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.' I advised one of his wives and she said to me, `O Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him!' Allah then revealed, عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ مُسْلِمَـتٍ It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)."" (66:5) Also, Ibn Jarir narrated that Jabir said, ""After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rak`ahs."" This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that `Amr bin Dinar said that he heard Ibn Umar say, ""The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rak`ahs behind the Maqam."" All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House's walls became higher, Ismail brought his father a stone, so that he could stand on it, while Ismail handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Ismail and how they built the House, as narrated from Ibn Abbas and collected by Al-Bukhari. Ibrahim's footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as Al-Lamiyyah, ""And Ibrahim's footprint with his bare feet on the stone is still visible."" The Muslims also ﷺ Ibrahim's footprints on the stone, as Anas bin Malik said, ""I ﷺ the Maqam with the print of Ibrahim's toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands."" Earlier, the Maqam was placed close to the Ka`bah's wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door. When Ibrahim finished building the House, he placed the stone next to the wall of Al-Ka`bah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Ka`bah's wall during his reign. Umar is one of the two men, whom the Messenger of Allah described when he said, اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَر Imitate the two men who will come after me:Abu Bakr and Umar. Umar was also the person whom the Qur'an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it. Abdur-Razzaq reported from Ibn Jurayj from Ata, ""Umar bin Al-Khattab moved the Maqam back."" Also, Abdur-Razzaq narrated that Mujahid said that, ""Umar was the first person who moved the Maqam back to where it is now standing."" Al-Hafiz Abu Bakr, Ahmad bin Ali bin Al-Husayn Al-Bayhaqi recorded Aishah saying, ""During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. Umar moved the Maqam during his reign."" This Hadith has an authentic chain of narration. The Command to purify the House Allah says; وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّايِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ And We commanded Ibrahim (Abraham) and Ismail (Ishmael) that they should purify My House (the Ka`bah at Makkah) for those who are circumambulating it, or staying (Itikaf), or bowing or prostrating themselves (there, in prayer). Al-Hasan Al-Basri said that, وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ (And We gave Our Ahd (command) to Ibrahim and Ismail) means, ""Allah ordered them to purify it from all filth and impurities, of which none should ever touch it."" Also, Ibn Jurayj said, ""I said to Ata, `What is Allah's Ahd?' He said, `His command.""' Also, Sa`id bin Jubayr said that Ibn Abbas commented on the Ayah, أَن طَهِّرَا بَيْتِيَ لِلطَّايِفِينَ وَالْعَاكِفِينَ (that they should purify My House (the Ka`bah) for those who are circumambulating it, or staying (Itikaf)), ""Purify it from the idols."" Further, Mujahid and Sa`id bin Jubayr said that, أَن طَهِّرَا بَيْتِيَ لِلطَّايِفِينَ (purify My House for those who are circumambulating it) means, ""From the idols, sexual activity, false witness and sins of all kinds."" Allah said, لِلطَّايِفِينَ (for those who are performing Tawaf (circumambulating) it). The Tawaf around the House is a well-established ritual. Sa`id bin Jubayr said that, لِلطَّايِفِينَ (for those who are circumambulating it), means, strangers (he means who do not live in Makkah), while; وَالْعَاكِفِينَ (or staying (Itikaf)), is about those who live in the area of the Sacred House. Also, Qatadah and Ar-Rabi bin Anas said that; Itikaf is in reference to those who live in the area of the House, just as Sa`id bin Jubayr stated. Allah said, وَالرُّكَّعِ السُّجُودِ (or bowing or prostrating themselves (there, in prayer)), Ibn Abbas said, when it is a place of prayer it includes those who are described as bowing and prostrating themselves. Also, Ata and Qatadah offered the same Tafsir. Purifying all Masjids is required according to this Ayah and according to Allah's statement, فِى بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالاٌّصَالِ In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honored), in them His Name is remembered (i.e. Adhan, Iqamah, Salah, invocations, recitation of the Qur'an). Therein glorify Him (Allah) in the mornings and in the (late) afternoons. (24:36) There are many Hadiths that give a general order for purifying the Masjids and keeping filth and impurities away from them. This is why the Prophet said, إِنَّمَا بُنِيَتِ الْمَسَاجِدُ لِمَا بُنِيَتْ لَه The Masjids are established for the purpose that they were built for (i.e. worshipping Allah alone) Makkah is a Sacred Area Allah said, وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـَذَا بَلَدًا امِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ امَنَ مِنْهُم بِاللّهِ وَالْيَوْمِ الاخِرِ And (remember) when Ibrahim said, ""My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day."" Imam Abu Jafar bin Jarir At-Tabari narrated that Jabir bin Abdullah said that the Messenger of Allah said, إِنَّ إِبْرَاهِيمَ حَرَّمَ بَيْتَ اللهِ وَأَمَّنَهُ وَإِنِّي حَرَّمْتُ الْمَدِينَةَ مَا بَيْنَ لَابَتَيْهَا فَلَ يُصَادُ صَيْدُهَا وَلَا يُقْطَعُ عِضَاهُهَا Ibrahim made Allah's House a Sacred Area and a safe refuge. I have made what is between the two sides of Al-Madinah a Sacred Area. Therefore, its game should not be hunted, and its trees should not be cut. An-Nasa'i and Muslim also recorded this Hadith. There are several other Hadiths that indicate that Allah made Makkah a sacred area before He created the heavens and earth. The Two Sahihs recorded Abdullah bin Abbas saying that the Messenger of Allah said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمَوَاتِ وَالاَْرْضَ فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَومِ الْقِيَامَةِ وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لاَِحَدٍ قَبْلِي وَلَمْ يَحِلَّ لِي إِلاَّ سَاعَةً مِنْ نَهَارٍ فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ لَا يُعْضَدُ شَوْكُهُ وَلَا يُنَفَّرُ صَيْدُهُ وَلَا يَلْتَقِطُ لُقَطَتَهُ إِلاَّ مَنْ عَرَّفَهَا وَلَا يُخْتَلى خَلَهَا Allah has made this city a sanctuary (sacred place) the Day He created the heavens and earth. Therefore, it is a sanctuary until the Day of Resurrection because Allah made it a sanctuary. It was not legal for anyone to fight in it before me, and it was legal for me for a few hours of one day. Therefore, it is a sanctuary until the Day of Resurrection, because Allah made it a sanctuary. None is allowed to uproot its thorny shrubs, or to chase its game, or to pick up something that has fallen, except by a person who announces it publicly, nor should any of its trees be cut. Al-Abbas said, O Messenger of Allah! Except the lemon-grass, for our goldsmiths and for our graves.' The Prophet added, إِلاَّ الاِْذْخِر Except lemon-grass. This is the wording of Muslim. The Two Sahihs also recorded Abu Hurayrah narrating a similar Hadith, while Al-Bukhari recorded a similar Hadith from Safiyyah bint Shaybah who narrated it from the Prophet. Abu Shurayh Al-Adawi said that he said to `Amr bin Sa`id while he was sending armies to Makkah, ""O Commander! Let me narrate a Hadith that the Messenger of Allah said the day that followed the victory of Makkah. My ears heard the Hadith, my heart comprehended it, and my eyes ﷺ the Prophet when he said it. He thanked Allah and praised Him and then said, إِنَّ مَكَّةَ حَرَّمَهَا اللهُ وَلَمْ يُحَرِّمْهَا النَّاسُ فَلَ يَحِلُّ لاِمْرِىءٍ يُوْمِنُ بِاللهِ وَالْيَومِ الاْخِرِ أَنْ يَسْفِكَ بِهَا دَمًا وَلَا يَعْضِدَ بِهَا شَجَرَةً فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم فَقُولُوا إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُمْ وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ وَقَدْ عَادَتْ حُرْمَتُهَا الْيَومَ كَحُرْمَتِهَا بِالاَْمْسِ فَلْيُبَلِّغِ الشَّاهِدُ الْغَايِب Allah, not the people, made Makkah a sanctuary, so any person who has belief in Allah and the Last Day, should neither shed blood in it nor should he cut down its trees. If anybody argues that fighting in it is permissible on the basis that Allah's Messenger fought in Makkah, say to him, `Allah allowed His Messenger and did not allow you.' Allah allowed me only for a few hours on that day (of the Conquest), and today its sanctity is valid as it was before. So, those who are present should inform those who are absent (concerning this fact). Abu Shurayh was asked, `What did `Amr reply?' He said, (Amr said) `O Abu Shurayh! I know better than you about this, the Sacred House does not give protection to a sinner, a murderer or a thief.' This Hadith was collected by Al-Bukhari and Muslim. After this, there is no contradiction between the Hadiths that stated that Allah made Makkah a sanctuary when He created the heavens and earth and the Hadiths that Ibrahim made it a sanctuary, since Ibrahim conveyed Allah's decree that Makkah is a sanctuary, before he built the House. Similarly, the Messenger of Allah was written as the Final Prophet when Adam was still clay. Yet, Ibrahim said, رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِّنْهُمْ (Our Lord! Send amongst them a Messenger of their own), (2:129). Allah accepted Ibrahim's supplication, although He had full knowledge beforehand that it will occur by His decree. To further elaborate on this subject, we should mention the Hadith about what the Messenger of Allah said when he was asked, ""O Messenger of Allah! Tell us about how your Prophethood started."" He said, دَعْوَةُ أَبِي إِبْرَاهِيمَ عَلَيْهِ السَّلَمُ وَبُشْرَى عِيسَى ابْنِ مَرْيَمَ وَرَأَتْ أُمِّي كَأَنَّهُ خَرَجَ مِنْهَا نُورٌ أَضَاءَتْ لَهُ قُصُورُ الشَّام I am the supplication of my father Ibrahim, the good news of Jesus, the son of Mary, and my mother ﷺ a light that radiated from her which illuminated the castles of Ash-Sham (Syria). In this Hadith, the Companions asked the Messenger about the beginning of his Prophethood. We will explain this matter later, if Allah wills. Ibrahim invokes Allah to make Makkah an Area of Safety and Sustenance Allah tells; وَإِذْ قَالَ إِبْرَاهِيمُ And (remember) when Ibrahim said, رَبِّ اجْعَلْ هَـَذَا بَلَدًا امِنًا My Lord, make this city (Makkah) a place of security, from terror, so that its people do not suffer from fear. Allah accepted Ibrahim's supplication. Allah said, وَمَن دَخَلَهُ كَانَ ءَامِناً Whosoever enters it, he attains security, (3:97) and, أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them. (29:67) We have already mentioned the Hadiths that prohibit fighting in the Sacred Area. Muslim recorded that Jabir said that the Messenger of Allah said, لَاا يَحِلُّ لاِاَحَدٍ أَنْ يَحْمِلَ بِمَكَّةَ السِّلَاح No one is allowed to carry weapons in Makkah. Allah mentioned that Ibrahim said, رَبِّ اجْعَلْ هَـَذَا بَلَدًا امِنًا (My Lord, make this city (Makkah) a place of security) meaning, make this a safe city. This occurred before the Ka`bah was built. Allah said in Surah Ibrahim, وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ امِنًا And (remember) when Ibrahim said, ""My Lord! Make this city (Makkah) one of peace and security..."" (14:35) as here, Ibrahim supplicated a second time after the House was built and its people lived around it, after Ishaq who was thirteen years Ismail's junior was born. This is why at the end of his supplication, Ibrahim said here, الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ إِنَّ رَبِّى لَسَمِيعُ الدُّعَأءِ All the praises and thanks be to Allah, Who has given me in old age Ismail (Ishmael) and Ishaq (Isaac). Verily, my Lord is indeed the Hearer of invocations. (14:39) Allah said next, وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ امَنَ مِنْهُم بِاللّهِ وَالْيَوْمِ الاخِرِ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِيْسَ الْمَصِيرُ ""...and provide its people with fruits, such of them as believe in Allah and the Last Day."" He (Allah) answered:""As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!"" Ibn Jarir said that Ubayy bin Ka`b commented on, قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِيْسَ الْمَصِيرُ (He answered:""As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!"") ""These are Allah's Words (meaning not Ibrahim's)"" This is also the Tafsir of Mujahid and Ikrimah. Furthermore, Ibn Abi Hatim narrated that Ibn Abbas commented on Allah's statement, رَبِّ اجْعَلْ هَـَذَا بَلَدًا امِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ امَنَ مِنْهُم بِاللّهِ وَالْيَوْمِ الاخِرِ (My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.) ""Ibrahim asked Allah to grant sustenance for the believers only. However, Allah revealed, `I will also provide for the disbelievers, just as I shall provide for the believers. Would I create something and not sustain and provide for I shall allow the disbelievers little delight, and then force them to the torment of the Fire, and what an evil destination."" Ibn `Abbas then recited, كُلًّ نُّمِدُّ هَـوُلاءِ وَهَـوُلاءِ مِنْ عَطَأءِ رَبِّكَ وَمَا كَانَ عَطَأءُ رَبِّكَ مَحْظُورًا On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden. (17:20) This was recorded by Ibn Marduwyah, who also recorded similar statements from Ikrimah and Mujahid. Similarly, Allah said, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ Verily, those who invent a lie against Allah will never be successful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve. (10:69-70) وَمَن كَفَرَ فَلَ يَحْزُنكَ كُفْرُهُ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّيُهُم بِمَا عَمِلُواْ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ نُمَتِّعُهُمْ قَلِيلً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ And whoever disbelieves, let not his disbelief grieve you (O Muhammad). To Us is their return, and We shall inform them what they have done. Verily, Allah is the Knower of what is in the breasts (of men). We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment. (31:23-24) and, وَلَوْلَا أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ وَلِبُيُوتِهِمْ أَبْوَباً وَسُرُراً عَلَيْهَا يَتَّكِيُونَ وَزُخْرُفاً وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ And were it not that mankind would have become of one community (all disbelievers desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious (Allah), silver roofs for their houses, and elevators whereby they ascend. And for their houses, doors (of silver), and thrones (of silver) on which they could recline. And adornments of gold. Yet all this would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is (only) for the Muttaqin (the pious). (43:33-35) Allah said next, ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِيْسَ الْمَصِيرُ Then I shall compel him to the torment of the Fire, and worst indeed is that destination! meaning, ""After the delight that the disbeliever enjoyed in this life, I will make his destination torment in the Fire, and what an evil destination."" This Ayah indicates that Allah gives the disbelievers respite and then seizes them in a manner compatible to His greatness and ability. This Ayah is similar to Allah's statement, وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ And many a township did I give respite while it was given to wrongdoing. Then (in the end) I seized it (with punishment). And to Me is the (final) return (of all). (22:48) Also, the Two Sahihs recorded, لَاا أَحَدَ أَصْبَرُ عَلى أَذًى سَمِعَهُ مِنَ اللهِ إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم No one is more patient than Allah when hearing abuse. They attribute a son to Him, while He grants them sustenance and health. The Sahih also recorded, إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه Allah gives respite to the unjust person, until when He seizes him; He never lets go of him. He then recited Allah's statement, وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ Such is the punishment of your Lord when He punishes the (population of) towns while they are doing wrong. Verily, His punishment is painful (and) severe. (11:102) Building the Ka`bah and asking Allah to accept This Deed Allah said, وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ And (remember) when Ibrahim (Abraham) and (his son) Ismail (Ishmael) were raising the foundations of the House (the Ka`bah at Makkah), (saying), ""Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower. Allah said, ""O Muhammad! Remind your people when Ibrahim and Ismail built the House and raised its foundations while saying, رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ (Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower)."" Al-Qurtubi mentioned that Ubayy and Ibn Mas`ud used to recite the Ayah this way, وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ وَيَقَُولَانِ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ And (remember) when Ibrahim and (his son) Ismail were raising the foundations of the House (the Ka`bah at Makkah), Saying, ""Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower."" What further testifies to this statement (which adds `saying' to the Ayah) by Ubayy and Ibn Mas`ud, is what came afterwards, رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ (Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You). The Prophets Ibrahim and Ismail were performing a good deed, yet they asked Allah to accept this good deed from them. Ibn Abi Hatim narrated that; Wuhayb bin Al-Ward recited, وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا (And (remember) when Ibrahim and (his son) Ismail were raising the foundations of the House (the Ka`bah at Makkah), (saying), ""Our Lord! Accept (this service) from us"") and cried and said, ""O Khalil of Ar-Rahman! You raise the foundations of the House of Ar-Rahman (Allah), yet you are afraid that He will not accept it from you"" This is the behavior of the sincere believers, whom Allah described in His statement, وَالَّذِينَ يُوْتُونَ مَا اتَوا And those who give that which they give, (23:60), meaning, they give away voluntary charity, and perform the acts of worship yet, وَّقُلُوبُهُمْ وَجِلَةٌ (with their hearts full of fear) (23:60) afraid that these good deeds might not be accepted of them. There is an authentic Hadith narrated by Aishah on this subject, which we will mention later, Allah willing. Al-Bukhari recorded that Ibn Abbas said, ""Prophet Ibrahim took Ismail and his mother and went away with them until he reached the area of the House, where he left them next to a tree above Zamzam in the upper area of the Masjid. During that time, Ismail's mother was still nursing him. Makkah was then uninhabited, and there was no water source in it. Ibrahim left them there with a bag containing some dates and a water-skin containing water. Ibrahim then started to leave, and Ismail's mother followed him and said, `O Ibrahim! To whom are you leaving us in this barren valley that is not inhabited?' She repeated the question several times and Ibrahim did not reply. She asked, `Has Allah commanded you to do this?' He said, `Yes.' She said, `I am satisfied that Allah will never abandon us.' Ibrahim left, and when he was far enough away where they could not see him, close to Thaniyyah, he faced the House, raised his hands and supplicated, رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ (O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka`bah at Makkah)) until, يَشْكُرُونَ (Give thanks) (14:37). Ismail's mother then returned to her place, started drinking water from the water-skin and nursing Ismail. When the water was used up, she and her son became thirsty. She looked at him, and he was suffering from thirst; she left, because she disliked seeing his face in that condition. She found the nearest mountain to where she was, As-Safa, ascended it and looked, in vain, hoping to see somebody. When she came down to the valley, she raised her garment and ran, just as a tired person runs, until she reached the Al-Marwah mountain. In vain, she looked to see if there was someone there. She ran to and fro (between the two mountains) seven times."" Ibn Abbas said that the Messenger of Allah said, ""This is why the people make the trip between As-Safa and Al-Marwah (during Hajj and Umrah)."" ""When she reached Al-Marwah, she heard a voice and said, `Shush,' to herself. She tried to hear the voice again and when she did, she said, `I have heard you. Do you have relief?' She found the angel digging with his heel (or his wing) where Zamzam now exists, and the water gushed out. Ismail's mother was astonished and started digging, using her hand to transfer water to the water-skin."" Ibn Abbas said that the Prophet then said, ""May Allah grant His mercy to the mother of Ismail, had she left the water, (flow naturally without her intervention), it would have been flowing on the surface of the earth."" ""Ismail's mother started drinking the water and her milk increased for her child. The angel (Gabriel) said to her, `Do not fear abandonment. There shall be a House for Allah built here by this boy and his father. Allah does not abandon His people.' During that time, the area of the House was raised above ground level and the floods used to reach its right and left sides. Afterwards some people of the tribe of Jurhum, passing through Kada', made camp at the bottom of the valley. They ﷺ some birds, they were astonished, and said, `Birds can only be found at a place where there is water. We did not notice before that this valley had water.' They sent a scout or two who searched the area, found the water, and returned to inform them about it. Then they all went to Ismail's mother, next to the water, and said, `O Mother of Ismail! Will you allow us to be with you (or dwell with you)?' She said, `Yes. But you will have no exclusive right to the water here.' They said, `We agree.""' Ibn Abbas said that the Prophet said, ""At that time, Ismail's mother liked to have human company."" ""And thus they stayed there and sent for their relatives to join them. Later on, her boy reached the age of puberty and married a lady from them, for Ismail learned Arabic from them, and they liked the way he was raised. Ismail's mother died after that. Then an idea occurred to Abraham to visit his dependents. So he left (to Makkah). When he arrived, he did not find Ismail, so he asked his wife about him. She said, `He has gone out hunting.' When he asked her about their living conditions, she complained to him that they live in misery and poverty. Abraham said (to her), `When your husband comes, convey my greeting and tell him to change the threshold of his gate.' When Ismail came, he sensed that they had a visitor and asked his wife, `Did we have a visitor?' She said, `Yes. An old man came to visit us and asked me about you, and I told him where you were. He also asked about our condition, and I told him that we live in hardship and poverty.' Ismail said, `Did he ask you to do anything?' She said, `Yes. He asked me to convey his greeting and that you should change the threshold of your gate.' Ismail said to her, `He was my father and you are the threshold, so go to your family (i.e. you are divorced).' So he divorced her and married another woman. Again Ibrahim thought of visiting his dependents whom he had left (at Makkah). Ibrahim came to Ismail's house, but did not find Ismail and asked his wife, `Where is Ismail?' Ismail's wife replied, `He has gone out hunting.' He asked her about their condition, and she said that they have a good life and praised Allah. Ibrahim asked, `What is your food and what is your drink?' She replied, `Our food is meat and our drink is water.' He said, `O Allah! Bless their meat and their drink.""' The Prophet (Muhammad) said, ""They did not have crops then, otherwise Ibrahim would have invoked Allah to bless that too. Those who do not live in Makkah cannot bear eating a diet only containing meat and water."" ""Ibrahim said, `When Ismail comes back, convey my greeting to him and ask him to keep the threshold of his gate.' When Ismail came back, he asked, `Has anyone visited us?' She said, `Yes. A good looking old man,' and she praised Ibrahim, `And he asked me about our livelihood and I told him that we live in good conditions.' He asked, `Did he ask you to convey any message?' She said, `Yes. He conveyed his greeting to you and said that you should keep the threshold of your gate.' Ismail said, `That was my father, and you are the threshold; he commanded me to keep you.' Ibrahim then came back visiting and found Ismail behind the Zamzam well, next to a tree, mending his arrows. When he ﷺ Ibrahim, he stood up and they greeted each other, just as the father and son greet each other. Ibrahim said, `O Ismail, Your Lord has ordered me to do something.' He said, `Obey your Lord.' He asked Ismail, `Will you help me?' He said, `Yes, I will help you.' Ibrahim said, `Allah has commanded me to build a house for Him there,' and he pointed to an area that was above ground level. So, both of them rose and started to raise the foundations of the House. Abraham started building (the Ka`bah), while Ismail continued handing him the stones. Both of them were saying, `O our Lord ! Accept (this service) from us, Verily, You are the Hearing, the Knowing.' (2.127).""' Hence, they were building the House, part by part, going around it and saying, رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ (Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower). The Story of rebuilding the House by Quraysh before the Messenger of Allah was sent as Prophet In his Sirah, Muhammad bin Ishaq bin Yasar said, ""When the Messenger of Allah reached thirty-five years of age, the Quraysh gathered to rebuild the Ka`bah, this included covering it with a roof. However, they were weary of demolishing it. During that time, the Ka`bah was barely above a man's shoulder, so they wanted to raise its height and build a ceiling on top. Some people had stolen the Ka`bah's treasure beforehand, which used to be in a well in the middle of the Ka`bah. The treasure was later found with a man called, Duwayk, a freed servant of Bani Mulayh bin `Amr, from the tribe of Khuza`ah. The Quraysh cut off his hand as punishment. Some people claimed that those who actually stole the treasure left it with Duwayk. Afterwards, the sea brought a ship that belonged to a Roman merchant to the shores of Jeddah, where it washed-up. So they collected the ship's wood to use it for the Ka`bah's ceiling; a Coptic carpenter in Makkah prepared what they needed for the job. When they decided to begin the demolition process to rebuild the House, Abu Wahb bin Amr bin A'idh bin Abd bin Imran bin Makhzum took a stone from the Ka`bah; the stone slipped from his hand and went back to where it had been. He said, `O people of Quraysh! Do not spend on rebuilding the House, except from what was earned from pure sources. No money earned from a prostitute, usury or injustice should be included.""' Ibn Ishaq commented here that the people also attribute these words to Al-Walid bin Al-Mughirah bin Abdullah bin Amr bin Makhzum. Ibn Ishaq continued, ""The Quraysh began to organize their efforts to rebuild the Ka`bah, each sub tribe taking the responsibility of rebuilding a designated part of it. However, they were still weary about bringing down the Ka`bah. Al-Walid bin Al-Mughirah said, `I will start to bring it down.' He held an ax and stood by the Ka`bah and said, `O Allah! No harm is meant. O Allah! We only seek to do a good service.' He then started to chop the House's stones. The people waited that night and said, `We will wait and see. If something strikes him, we will not bring it down and instead rebuild it the way it was. If nothing happens to him, then Allah will have agreed to what we are doing.' The next morning, Al-Walid went to work on the Ka`bah, and the people started bringing the Ka`bah down with him. When they reached the foundations that Ibrahim built, they uncovered green stones that were above each other, just like a pile of spears."" Ibn Ishaq then said that some people told him, ""A man from Quraysh, who was helping rebuild the Ka`bah, placed the shovel between two of these stones to pull them up; when one of the stones was moved, all of Makkah shook, so they did not dig up these stones."" The Dispute regarding Who should place the Black Stone in Its Place Ibn Ishaq said, ""The tribes of Quraysh collected stones to rebuild the House, each tribe collecting on their own. They started rebuilding it, until the rebuilding of the Ka`bah reached the point where the Black Stone was to be placed in its designated site. A dispute erupted between the various tribes of Quraysh, each seeking the honor of placing the Black Stone for their own tribe. The dispute almost led to violence between the leaders of Quraysh in the area of the Sacred House. Banu Abd Ad-Dar and Banu Adi bin Ka`b bin Lu'ay, gave their mutual pledge to fight until death. However, five or four days later, Abu Umayyah bin Al-Mughirah bin Abdullah bin Amr bin Makhzum, the oldest man from Quraysh then intervened at the right moment. Abu Umayyah suggested that Quraysh should appoint the first man to enter the House from its entrance to be a mediator between them. They agreed. The Messenger - Muhammad - was the first person to enter the House. When the various leaders of Quraysh realized who the first one was, they all proclaimed, `This is Al-Amin (the Honest one). We all accept him; This is Muhammad.' When the Prophet reached the area where the leaders were gathering and they informed him about their dispute, he asked them to bring a garment and place it on the ground. He placed the Black Stone on it. He then requested that each of the leaders of Quraysh hold the garment from one side and all participate in lifting the Black Stone, moving it to its designated area. Next, the Prophet carried the Black Stone by himself and placed it in its designated position and built around it. The Quraysh used to call the Messenger of Allah `Al-Amin' even before the revelation came to him."" Ibn Az-Zubayr rebuilds Al-Ka`bah the way the Prophet wished Ibn Ishaq said, ""During the time of the Prophet, the Ka`bah was eighteen cubits high and was covered with Egyptian linen, and they with a striped garment. Al-Hajjaj bin Yusuf was the first person to cover it with silk."" The Ka`bah remained the same way the Quraysh rebuilt it, until it was burned during the reign of Abdullah bin Az-Zubayr, after the year 6o H, at the end of the reign of Yazid bin Muawiyah. During that time, Ibn Az-Zubayr was besieged at Makkah. When it was burned, Ibn Az-Zubayr brought the Ka`bah down and built it upon the foundations of Ibrahim, including the Hijr in it. He also made an eastern door and a western door in the Ka`bah and placed them on ground level. He had heard his aunt Aishah, the Mother of the believers, narrate that the Messenger of Allah had wished that. The Ka`bah remained like this throughout his reign, until Al-Hajjaj killed Ibn Az-Zubayr and then rebuilt it the way it was before, by the order of Abdul-Malik bin Marwan. Muslim recorded that Ata said, ""The House was burnt during the reign of Yazid bin Muawiyah, when the people of Ash-Sham raided Makkah. Ibn Az-Zubayr did not touch the House until the people came for Hajj, for he wanted to incite them against the people of Ash-Sham. He said to them, `O people! Advise me regarding the Ka`bah, should we bring it down and rebuild it, or just repair the damage it sustained.' Ibn Abbas said, `I have an opinion about this. You should rebuild the House the way it was when the people became Muslims. You should leave the stones that existed when the people became Muslims and when the Prophet was sent.' Ibn Az-Zubayr said, `If the house of one of them gets burned, he will not be satisfied, until he rebuilds it. How about Allah's House I will invoke my Lord for three days and will then implement what I decide.' When the three days had passed, he decided to bring the Ka`bah down. The people hesitated to bring it down, fearing that the first person to climb on the House would be struck down. A man went on top of the House and threw some stones down, and when the people ﷺ that no harm touched him, they started doing the same. They brought the House down to ground level. Ibn Az-Zubayr surrounded the site with curtains hanging from pillars, so that the House would be covered, until the building was erect. Ibn Az-Zubayr then said, `I heard Aishah say that the Messenger of Allah said, لَوْلَا أَنَّ النَّاسَ حَدِيثٌ عَهْدُهُمْ بِكُفْرٍ وَلَيْسَ عِنْدِي مِنَ النَّفَقَةِ مَا يُقَوِّينِي عَلى بِنَايِهِ لَكُنْتُ أَدْخَلْتُ فِيهِ مِنَ الْحِجْرِ خَمْسَةَ أَذْرُعٍ وَلَجَعَلْتُ لَهُ بَابًا يَدْخُلُ النَّاسُ مِنْهُ وَبَابًا يَخْرُجُونَ مِنْه If it was not for the fact that the people have recently abandoned disbelief, and that I do not have enough money to spend on it, I would have included in the House five cubits from Al-Hijr and would have made a door for it that people could enter from, and another door that they could exit from. Ibn Az-Zubayr said, `I can spend on this job, and I do not fear the people.' So he added five cubits from the Hijr, which looked like a rear part for the House that people could clearly see. He then built the House and made it eighteen cubits high. He thought that the House was still short and added ten cubits in the front and built two doors in it, one as an entrance and another as an exit. When Ibn Az-Zubayr was killed, Al-Hajjaj wrote to Abdul-Malik bin Marwan asking him about the House and told him that Ibn Az-Zubayr made a rear section for the House. Abdul-Malik wrote back, `We do not agree with Ibn Az-Zubayr's actions. As, for the Ka`bah's height, leave it as it is. As for what he added from the Hijr, bring it down, and build the House as it was before and close the door.' Therefore, Al-Hajjaj brought down the House and rebuilt it as it was."" In his Sunan, An-Nasa'i collected the Hadith of the Prophet narrated from Aishah, not the whole story, The correct Sunnah conformed to Ibn Az-Zubayr's actions, because this was what the Prophet wished he could do, but feared that the hearts of the people who recently became Muslim could not bear rebuilding the House. This Sunnah was not clear to Abdul-Malik bin Marwan. Hence, when Abdul-Malik realized that Aishah had narrated the Hadith of the Messenger of Allah on this subject, he said, ""I wish we had left it as Ibn Az-Zubayr had made it."" Muslim recorded that Ubadydullah bin Ubayd said that Al-Harith bin Abdullah came to Abdul-Malik bin Marwan during his reign. Abdul-Malik said, `I did not think that Abu Khubayb (Ibn Az-Zubayr) heard from Aishah what he said he heard from her.' Al-Harith said, `Yes he did. I heard the Hadith from her.' Abdul-Malik said, `You heard her say what?' He said, `She said that the Messenger of Allah said, إِنَّ قَوْمَكِ اسْتَقْصَرُوا مِنْ بُنْيَانِ الْبَيْتِ وَلَوْلَا حَدَاثَةُ عَهْدِهِمْ بِالشِّرْكِ أَعَدْتُ مَا تَرَكُوا مِنْهُ فَإِنْ بَدَا لِقَوْمِكِ مِنْ بَعْدِي أَنْ يَبْنُوهُ فَهَلُمِّي لاُِرِيَكِ مَا تَرَكُوهُ مِنْه Your people rebuilt the House smaller. Had it not been for the fact that your people are not far from the time of Shirk, I would add what was left outside of it. If your people afterwards think about rebuilding it, let me show you what they left out of it. He showed her around seven cubits.' One of the narrators of the Hadith, Al-Walid bin Ata, added that the Prophet said, وَلَجَعَلْتُ لَهَا بَابَيْنِ مَوْضُوعَيْنِ فِي الاَْرْضِ شَرْقِيًّا وَغَرْبِيًّا وَهَلْ تَدرِينَ لِمَ كَانَ قَومُكِ رَفَعُوا بَابَهَا I would have made two doors for the House on ground level, one eastern and one western. Do you know why your people raised its door above ground level? She said, `No.' He said, تَعَزُّزًا أَنْ لَا يَدْخُلَهَا إِلاَّ مَنْ أَرَادُوا فَكَانَ الرَّجُلُ إِذَا هُوَ أَرَادَ أَنْ يَدْخُلَهَا يَدَعُونَهُ يَرْتَقِي حَتَّى إِذَا كَادَ أَنْ يَدْخُلَ دَفَعُوهُ فَسَقَط To allow only those whom they wanted to enter it. When a man whom they did not wish to enter the House climbed to the level of the door, they would push him down. Abdul-Malik then said, `You heard Aishah say this Hadith?' He said, `Yes.' Abdul-Malik said, `I wish I left it as it was."" An Ethiopian will destroy the Ka`bah just before the Last Hour The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said, يُخَرِّبُ الْكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الْحَبَشَة The Ka`bah will be destroyed by Dhus-ﷺiqatayn (literally, a person with two lean legs) from Ethiopia. Also, Ibn Abbas said that the Prophet said, كَأَنِّي بِهِ أَسْوَدَ أَفْحَجَ يَقْلَعُهَا حَجَرًا حَجَرًا As if I see him now:a black person with thin legs plucking the stones of the Ka`bah one after another. Al-Bukhari recorded this Hadith. Imam Ahmad bin Hanbal recorded in his Musnad that Abdullah bin Amr bin Al-`As said that he heard the Messenger of Allah say, يُخَرِّبُ الْكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الْحَبَشَةِ وَيَسْلُبُهَا حِلْيَتَهَا وَيُجَرِّدُهَا مِنْ كِسْوَتِهَا وَلَكَأَنِّي أَنْظُرُ إِلَيْهِ أُصَيْلِعَ وَ أُفَيْدِعَ يَضْرِبُ عَلَيْهَا بِمِسْحَاتِهِ وَمِعْوَلِه Dhus-ﷺiqatayn from Ethiopia will destroy the Ka`bah and will loot its adornments and cover. It is as if I see him now:bald, with thin legs striking the Ka`bah with his ax. This will occur after the appearance of Gog and Magog people. Al-Bukhari recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said, لَيُحَجَّنَّ الْبَيْتُ وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوج There will be Hajj and Umrah to the House after the appearance of Gog and Magog people.) Al-Khalil's Supplication Allah said that Ibrahim and Ismail supplicated to Him, رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَأ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik, and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. Ibn Jarir said, ""They meant by their supplication, `Make us submit to Your command and obedience and not associate anyone with You in obedience or worship."" Also, Ikrimah commented on the Ayah, رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ (Our Lord! And make us submissive unto You), ""Allah said, `I shall do that.""' وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ (And of our offspring a nation submissive unto You), Allah said, `I shall do that.'"" This supplication by Ibrahim and Ismail is similar to what Allah informed us of about His believing servants, وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً And those who say:`Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqin. (25:74) This type of supplication is allowed, because loving to have offspring who worship Allah alone without partners is a sign of complete love of Allah. This is why when Allah said to Ibrahim, إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا (Verily, I am going to make you an Imam (a leader) for mankind (to follow you)), (2:124), Ibrahim said, وَمِن ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ (""And of my offspring (to make leaders)."" (Allah) said, ""My covenant (Prophethood) includes not the Zalimin (polytheists and wrongdoers)"") (2:124) which is explained by, وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الَاصْنَامَ (And keep me and my sons away from worshipping idols) (14:35) Muslim narrated in his Sahih that Abu Hurayrah said that the Messenger of Allah said, إِذَا مَاتَ ابْنُ ادَمَ انْقَطَعَ عَمَلُهُ إِلاَّ مِنْ ثَلَثٍ صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَه When the son of Adam dies, his deeds end except for three deeds: an ongoing charity, a knowledge that is being benefited from and a righteous son who supplicates (to Allah) for him. The Meaning of Manasik Sa`id bin Mansur said that Attab bin Bashir informed us from Khasif, from Mujahid who said, ""The Prophet Ibrahim supplicated, وَأَرِنَا مَنَاسِكَنَا (and show us our Manasik), Jibril then came down, took him to the House and said, `Raise its foundations.' Ibrahim raised the House's foundations and completed the building. Jibril held Ibrahim's hand, led him to As-Safa and said, `This is among the rituals of Allah.' He then took him to Al-Marwah and said, `And this is among the rituals of Allah.' He then took him to Mina until when they reached the Aqabah, they found Iblis standing next to a tree. Jibril said, `Say Takbir (Allah is the Great) and throw (pebbles) at him.' Ibrahim said the Takbir and threw (pebbles at) Iblis. Iblis moved to the middle Jamrah, and when Jibril and Ibrahim passed by him, Jibril said to Ibrahim, `Say Takbir and throw at him.' Ibrahim threw at him and said Takbir. The devious Iblis sought to add some evil acts to the rituals of Hajj, but he was unable to succeed. Jibril took Ibrahim's hand and led him to Al-Mash`ar Al-Haram and Arafat and said to him, `Have you Arafta (known, learned) what I showed you' thrice. Ibrahim said, `Yes I did.""' Similar statements were reported from Abu Mijlaz and Qatadah."