Outward and Inward Purification of the Kaʿba

Purity is fundamental to the Kaʿba, much like a foundation is essential for the construction and preservation of a building. A structure cannot come into existence without a foundation, and if the foundation is removed, the structure will inevitably collapse. Similarly, the task of ensuring the purity of the Kaʿba was initially entrusted to Prophet Abraham (a.s.) as the primary figure responsible for its establishment: “...Purify My House...” [22:26]. For its ongoing purity, this responsibility was extended to both Prophet Abraham and Ishmael (a.s.): “...Purify My House...”. This duality reveals the wisdom behind the initial singular command for purification and the subsequent joint responsibility for maintaining it.

God, the Glorified, took a covenant from the founders of the Kaʿba, Prophet Abraham and Ishmael (a.s.), to ensure its purity: “And We covenanted with Abraham and Ishmael that they should purify My House.” The omission of a specific object in the command suggests a general obligation, indicating that the entire sanctuary of the Kaʿba, both its interior and exterior, must be free from all forms of rijs (filth) and rijz (abomination), whether physical or spiritual.

Consequently, polytheists, as highlighted in the verse “The polytheists are indeed unclean” [9:28], have no right to enter the sacred sanctuary of the Kaʿba. Instead, its management is entrusted to those who are pure and righteous: “And they were not its guardians. Its guardians are not but the righteous” [8:34]. By divine command, Prophet Abraham and Ishmael (a.s.) undertook the task of purifying the Sacred House through both removal and prevention. They removed the traces of polytheism left by others and ensured that new signs of polytheism and deviation would not infiltrate it.

Thus, after the victory of Islam over atheism and idolatry, the first action commanded by the Messenger of God (s.a.w.) was the purification of the Kaʿba. This task was carried out by the Commander of the Faithful, ʿAlī ibn Abī Ṭālib (a.s.), who cleansed it of the defilements of idols and the stains of paganism.

In the Noble Qur’an, the term purification (taṭhīr) is used in contexts referring to both physical purity and spiritual cleansing. For example, it is associated with physical purification through water: “And He sends down upon you water from the sky, to purify you with it” [8:11] and “We sent down from the sky pure water” [25:48]. It also refers to spiritual purity, as seen in the purpose behind the legislation of tayammum (dry ablution): “...So do tayammum with clean soil... but He desires to purify you...” [5:6]. Here, it is clear that the purpose of tayammum is not physical cleanliness but rather a spiritual act of humility and self-effacement, akin to the act of shaving the head in Minā as an expression of seeking nearness to God.

Similarly, in financial worship, the giving of zakāt (alms) with the intention of seeking divine nearness is described as a means to purify a person from the attachment to wealth: “Take charity from their wealth to purify them and cleanse them with it” [9:103].

God, the Glorified, commanded Prophet Abraham and Ishmael (a.s.) to purify the Sacred House for those who perform ṭawāf (circumambulation), those who stay for worship, those who bow, and those who prostrate: “Purify My House for those who circumambulate, and those who stay for worship, and those who bow and prostrate.” The command emphasizes the importance of the House’s purity, aiming to cleanse those who worship there. Thus, if a visitor to the House of God or one who circumambulates it does not attain purity and instead returns spiritually impure from that pure sanctuary, he has not truly fulfilled the essence of ṭawāf around the Kaʿba. Similarly, one who prays without purity has not truly faced the Kaʿba. Without achieving purity, one cannot grasp the deeper realities of the Sacred House of God, just as understanding the teachings of the Qur’an requires inner purity.

God, the Glorified, describes the founders and worshippers of the Qubā Mosque in a way that highlights their duty: the sincere pursuit of purity and the attainment of spiritual cleanliness. As He says: “In it are men who love to purify themselves, and God loves those who purify themselves” [9:108]. Achieving purity makes a person beloved to God, which represents one of the highest levels of human excellence. While becoming a lover and friend of God marks the beginning of the spiritual path, being beloved by God represents an advanced stage. This status means that the beloved becomes a conduit for divine grace, with God, the Glorified, channeling His actions through them.

Note:

1. Since circumambulation (ṭawāf) and staying for worship (iʿtikāf) are performed in the mosque, their location must be ritually pure (ṭāhir) according to jurisprudential requirements. For prayer conducted within a mosque, purity is mandated due to the sanctity of the mosque itself, not just because it serves as a place of prayer. If prayer is conducted outside a mosque, only the area of prostration needs to be pure. Beyond that, as long as there is no transferable impurity, other areas do not present a problem.

2. Because the purification of the House (Kaʿba) is for those who circumambulate, stay for worship, and pray, it indicates that activities not limited to the outside—such as staying for worship—can also take place inside the Kaʿba. Thus, one may stay for worship or perform prayer inside the Kaʿba. However, circumambulation, which inherently involves moving around the Kaʿba, cannot be performed inside it. The detailed rulings about the qibla when inside the Kaʿba—such as whether facing the door or a wall makes a difference, and if it does, whether it matters if the door is open or closed as al-Shāfiʿī(158) suggests—are subjects addressed within the discipline of jurisprudence (fiqh).