A Study of the Narrations

1) The Descent of the Station of Abraham from Paradise

From al-Bāqir (a.s.), he said: “Three stones descended from Paradise: the Station of Abraham, the stone of the Children of Israel, and the Black Stone. God entrusted Abraham with a white stone that was whiter than paper, but it turned black from the sins of the children of Adam.”(188)

From the Messenger of God (s.a.w.), he said: “The Corner (rukn) and the Station (maqām) are two rubies from the rubies of Paradise. God has dimmed their light, and if their light had not been dimmed, it would have illuminated what is between the east and the west.”(189)

Note: Descent can occur in various forms. Sometimes it is in the natural realm, like the descent of rain from the atmosphere to the earth. At other times, it involves a transition from the supernatural to the natural world, as seen in the descent of the Qur’an on the Night of Decree. It may also take other forms, as rational proofs do not restrict the manner of descent. The descent of these stones appears to belong to the second type, not the first. The supernatural existence of these luminous objects is beyond ordinary perception, so they have manifested in this realm with a diminished degree of existence.

2) The Superiority of the Station of Abraham over Other Places in Mecca

From al-Ṣādiq (a.s.): “Indeed, God has favored Mecca and made some of its parts superior to others. The Exalted said: ‘Take the Station of Abraham as a place of prayer.’”(190)

Note: The Station of Abraham (maqām Ibrāhīm) refers both to the specific stone on which Prophet Abraham placed his foot—leaving the imprint of his blessed foot—and to the area in the Sacred Mosque where this stone is located, which serves as the place for the circumambulation prayer. The Station holds significance in both respects, and the narrations concerning these two aspects are complementary. Similarly, the entire Sacred Mosque has a virtue above other parts of the land of Mecca.

3) A Clear Sign and Mark of the Truth

From Ibn Sinān: “I asked Abū ʿAbdullāh (a.s.) about the verse of God, the Mighty and Majestic: Indeed, the first House [of worship] established for mankind was that at Bakka—blessed and a guidance for the worlds. In it are clear signs (āyāt bayyināt). I asked, ‘What are these clear signs?’ He replied, ‘The Station of Abraham, where he stood on the stone and his feet left an imprint, the Black Stone, and the dwelling place of Ishmael (a.s.).’”(191)

From Zurāra: “I said to Abū Jaʿfar (a.s.), ‘Did you meet al-Ḥusayn (a.s.)?’ He replied, ‘Yes, I remember when I was with him in the Sacred Mosque, and a flood had entered it. People were standing by the Station, concerned. Someone would come out and say, “The flood has taken it away!” And another would return and say, “It is still in its place.”’ He then said to me, ‘O so-and-so! What are these people doing?’ I answered, ‘May God set you right; they fear that the flood may have displaced the Station.’ He responded, ‘Announce that God, the Exalted, has made it a sign (ʿalam), and it was not to be removed by such events. Let them be at ease.’

He explained that the original place of the Station set by Abraham (a.s.) was by the wall of the House. It remained there until the people of the Age of Ignorance moved it to its current location. When the Prophet (s.a.w.) conquered Mecca, he returned it to the place where Abraham (a.s.) had set it. It remained there until the time of ʿUmar ibn al-Khaṭṭāb, who asked the people, ‘Which of you knows the original location of the Station?’ A man replied, ‘I took its measurement with a strap, and I still have it.’ ʿUmar requested it from him, and with the measurement, he restored the Station to its rightful place.”(192)

Note:

a) Although Imam al-Bāqir (a.s.) met his grandfather, Ḥusayn ibn ʿAlī (a.s.), in his early childhood and was present during his historic journey to Mecca, it is unclear if the flood incident took place on that same journey. Additionally, whether the young child fully perceived the events or experienced them with an elevated wisdom—“And We gave him wisdom in youth” [19:12]—requires further detailed analysis.

b) If the designation of the Station pertains to the fact that Abraham (a.s.) stood on this stone while building the wall of the Kaʿba, two points are worth considering: first, this stone would need to have been adjacent to the Kaʿba wall to support his stance during construction. Second, it likely did not have a fixed location but was moved around the perimeter of the Kaʿba for his work. However, if God later instructed Abraham (a.s.) to set the stone in a specific place for future jurisprudential rulings, these points would not apply, and instead, two other points would be established: a specified distance from the wall and a designated fixed location.

d) If the Station designation arises from the fact that, upon returning to Mecca, Abraham (a.s.) placed his foot on this stone and Ishmael’s wife washed his blessed feet on it, then attachment to the Kaʿba wall or a lack of fixed positioning would not be required. However, establishing its exact location would depend on reliable narrations.

e) Since the current placement of the stone has been affirmed by the infallible Imams (a.s.) without objection, it indicates that performing the circumambulation (ṭawāf) prayer near it is deemed sufficient.

4) Divine Honoring of the Footstep of a Righteous Servant

From Jābir al-Juʿfī, who said: Muḥammad ibn ʿAlī (a.s.) stated: “...Indeed, a servant from among the servants of God placed his foot on a stone, so God, the Blessed and Exalted, commanded us to take it as a place of prayer...”(193)

Note: This ḥadīth signifies the honor attributed to the placement of a foot on that stone, whether this was done while constructing the wall of the Kaʿba or for the purpose of washing the foot.

5) How the Station of Abraham Was Formed

“When Abraham finished building the House, God commanded him to call the people to Ḥajj. He said, ‘O Lord, my voice will not reach [them].’ God replied, ‘You make the call, and I will convey it.’ Abraham ascended the Station, which at that time was attached to the House. The Station rose until it was taller than the mountains. He called out, placing his fingers in his ears, turning his face east and west, proclaiming: ‘O people, the Ḥajj to the Ancient House has been prescribed for you, so answer your Lord.’ They responded to him from beneath the seven seas, from the east and west, to the ends of the earth, and from the loins of men and the wombs of women, saying the talbiya: ‘Labbayka Allāh__umma labbayk’ (Here I am, O God, here I am). Do you not see them coming, responding? So whoever performs Ḥajj from that day until the Day of Resurrection is among those who responded to God. This is [the meaning of] His saying: ‘In it are clear signs, the Station of Abraham,’ referring to Abraham’s call from the Station for Ḥajj.”(194)

From ʿUqba, from Abū ʿAbdullāh (a.s.), who said:

“Ishmael (a.s.) married a woman from the ʿAmāliqah named Sāma. Abraham longed to see him, so he rode on a donkey, having promised Sarah not to dismount until he returned. When he arrived, Ishmael’s mother had passed away. He did not find Ishmael but found his wife instead. He asked her, ‘Where is your husband?’ She replied, ‘He went out hunting.’ He then inquired, ‘How is your condition?’ She responded, ‘Our condition is difficult, and life is hard.’ She did not offer him lodging, so he told her, ‘When your husband returns, tell him: An old man came and asked you to change your doorstep.’

When Ishmael came back and sensed the scent of his father as he ascended the hill, he asked her, ‘Did anyone come to visit?’ She answered, ‘Yes, an old man came asking about you.’ He continued, ‘Did he instruct you with anything?’ She replied, ‘Yes, he told me: When your husband returns, tell him that an old man came and instructed you to change your doorstep.’ Ishmael then said, ‘Then I shall divorce her.’

Later, Abraham visited him a second time. Once again, Sarah made him promise not to dismount until his return. When he arrived, Ishmael was away, but his new wife greeted him. Abraham asked, ‘Where is your husband?’ She replied, ‘He went out hunting; may God grant you well-being.’ He then asked, ‘How are you?’ She answered, ‘We are well.’ He continued, ‘And how is your condition?’ She said, ‘Good, and we are in a favorable state. Dismount, may God have mercy on you, until he arrives.’ He refused, though she continued to urge him. She then said, ‘Give me your head so that I may wash it, as it appears disheveled.’ She proceeded to wash his head, placing a stone beside him. Abraham placed his foot on it, allowing her to wash one side of his head, then turned so she could wash the other side.”(195)

It is well-known that when the structure of the Kaʿba was being raised, Abraham (a.s.) stood on this stone to lift the building stones, and his feet left an imprint in it.(196)

Note:

a) From the story of Abraham’s call and the talbiya of future pilgrims, it appears that this stone, attached to the wall of the Kaʿba, was the place where he stood while building the wall.

b) The narrative of the call and talbiya resembles the story of the divine covenant more than an ordinary event and lies beyond the scope of this discussion.

c) Identifying the wife of Ishmael mentioned in such aḥādīth presents challenges.

6) The Station of Abraham (a.s.) as the Prayer Place of Believers

Abū ʿAbdullāh (a.s.) said: “When you have completed your circumambulation, go to the Station of Abraham (a.s.) and pray two rakʿas, making it your imām.”(197)

From Abū al-Ṣabāḥ al-Kinānī, who said: I asked Abū ʿAbdullāh (a.s.) about a man who forgot to pray the two rakʿas at the Station of Abraham (a.s.) after circumambulating during Ḥajj and ʿumra. He said: “If he is in the city, he should pray two rakʿas at the Station of Abraham (a.s.), for God, the Mighty and Majestic, says: ‘Take the Station of Abraham as a place of prayer.’ But if he has departed, I do not command him to return.”(198)

From Abū ʿAbdullāh (a.s.): “It is not for anyone to pray the two rakʿas of the obligatory circumambulation except behind the Station, due to the saying of God, the Mighty and Majestic: ‘Take the Station of Abraham as a place of prayer.’ If you pray it elsewhere, you must repeat the prayer.”(199)

Note: Abraham (a.s.) is the exemplar of wayfarers on the path of truth, and drawing near to the place of his footsteps and presence at his outward station offers grounds for perceiving his spiritual stations, some of which are reflected in the verse: “And Abraham, who fulfilled [his summons]” [53:37].

“[Those who] bow down and prostrate themselves [in prayer].” It is appropriate for the servant to enter only in a state of purity, having washed away any sweat and filth and purified himself.(200)

Note: As explained in the exegesis, the omission of a specific object indicates generality, implying that God desires purification without any limiting conditions. Therefore, one must avoid all forms of impurity in the sanctuary of the Kaʿba—whether spiritual or physical, and whether related to jurisprudence or medicine.

7) The Honorific Addition of the Kaʿba to God in a Possessive Construct

From Muḥammad b. Muslim, who said: “I asked Abū Jaʿfar (a.s.) about the narration that God, the Mighty and Majestic, created Adam in His image.” He replied: “It is a created and originated image that God chose and favored over all other diverse forms, attributing it to Himself just as He attributed the Kaʿba to Himself and the Spirit to Himself, saying: ‘My House,’ and ‘I breathed into him of My Spirit’” [15:29].(201)

Note: The concept of creating man in the “image of the Merciful” appears in two ḥadīths. The first, like this one, uses honorific attribution, while the second suggests anthropomorphism. By interpreting the pronoun in “His image” as referring to Adam himself, the specific meaning of the first ḥadīth removes any suggestion of corporeality regarding the Divine Origin. Both ḥadīths are documented by Ibn Bābawayh al-Qummī (a.s.) in the book _al-_Tawḥīd.(202)

8) The Exemplar of “Those Who Circumambulate, Bow Down, and Prostrate”

Imam Mūsā b. Jaʿfar (a.s.) said: “God’s saying, the Exalted: ‘Purify My House for those who circumambulate, those who stay for worship, those who bow down and prostrate’ [22:26], refers to the Family of Muḥammad (peace and blessings of God be upon them).”(203)

Note: For every existential perfection attributed to humankind, the People of the House of Infallibility and Purity (a.s.) represent the most complete manifestation of it. This ḥadīth, through application and conformity, highlights certain exemplary instances, though not exhaustively.