Returning to the Kaʿba

The terms mathāb and marjaʿ refer to a place from which a person originates and to which they return. When the Kaʿba is described as the repeated destination of the people—“wa idh jaʿalnā l-bayt mathābatan li-n-nās” (When We made the House a place of return for the people)—it signifies that the true refuge and homeland for humanity is the Kaʿba. Anyone who turns towards or visits the Kaʿba is, in essence, returning to their origin.

This return may happen in the form of Ḥajj (pilgrimage) or visitation for those nearby, or it may be realized from afar through prayer, supplication, and other acts of worship oriented toward the Kaʿba. Therefore, the inherent state of human beings is to return to the Kaʿba, and those who turn away from it deviate from their original state. This is because the Kaʿba is a representation of the monotheistic nature (fiṭra) of humanity. As a universal destination, the hearts of people are drawn to it with a profound attachment and yearning. Even after visiting the Kaʿba many times, there remains a strong desire to return.

Another understanding of mathāba is that the Kaʿba serves as the constant destination for Muslims at all times of the day and night. The continuous and direct connection of Muslims with the Kaʿba is evident, as in most cases—except for a few situations where facing or turning one’s back to the Kaʿba is either forbidden or discouraged—turning towards it is obligatory or recommended. This even applies to situations such as dying and burial, where facing the Kaʿba remains significant. As it is said, “The best of gatherings are those in which the qibla (Kaʿba) is faced.”(146) Hence, the command to purify and maintain both the outward and inward purity of the Sacred House of God is due to the continuous attention and connection people have with it, both in life and in death.

It is noteworthy that the expression “li-n-nās” (for the people) indicates that the Kaʿba is the destination and place of return for all people, serving as the refuge for all of humanity. As the verse says: “wa idh jaʿalnā l-bayt mathābatan li-n-nās wa amnan” (When We made the House a place of return for the people and a sanctuary). The unity of this destination paves the way for the unity of those returning to it.

A more detailed explanation of this subject will be provided in the discussion of allusions (the tenth characteristic of the Kaʿba).

Note: Fakhr al-Rāzī inferred the obligation of performing individual ʿumra (the minor or lesser pilgrimage) from the term mathāba, which implies returning and suggests the repetition of the act. However, he acknowledges that most exegetes who specialize in legal rulings and the jurisprudential issues of the Qur’an do not accept this reasoning. They argue that the verse does not indicate an obligation for individual ʿumra.(147) Of course, the details concerning this issue fall within the scope of fiqh (Islamic jurisprudence).