Subtleties and Allusions

Attributes of the Kaʿba

The Sacred House, the Kaʿba, is endowed with spiritual attributes, characteristics, and virtues. If those who perform ṭawāf (circumambulation) and visit the House of God are aware of these qualities, they will gain a deeper understanding of their object of worship and worship Him with greater sincerity. Since the verse under discussion is the first in which the Kaʿba is mentioned, some of these qualities are highlighted here:

First: Manifestation of the Divine Throne

Everything that exists in the material world has a spiritual essence that is preserved with God: “And there is not a thing but that with Us are its treasuries”. These existences are sent down from that essence according to a specific measure: “And We do not send it down except in a known measure” [15:21]. Every creation is a sign and mirror of God’s presence: “Praise be to God who manifests Himself to His creation through His creation”(160) and serves as a means of ascending towards Him: “Unquestionably, to God do all matters evolve” [42:53]. In this sense, the structure and elements of the Kaʿba also possess a pure essence in the divine presence, from which their material form has descended.(161) This idea is supported by a narration from Imam al-Ṣādiq (a.s.), which explains the cubic shape of the Kaʿba and its construction upon four pillars. The narration states that the Kaʿba is parallel to the Bayt al-Maʿmūr (the Frequented House), which, in turn, aligns with the Throne of God. The Throne has four sides and pillars, which is reflected in the cubic design of the Kaʿba.

Imam al-Ṣādiq (a.s.), in explaining the secret behind the square shape of the Throne, said: “This is because the words upon which Islam is founded are four, and these words correspond to the four glorifications (tasbīḥāt arbaʿa): ‘Glory be to God (subḥān Allāh), praise be to God (al-ḥamdu lillāh), there is no god but God (lā ilāha illā Allāh), and God is the greatest (Allāhu akbar).”(162)

The essence of Imam al-Ṣādiq’s (a.s.) profound words is that the reality of these four glorifications, which underpin the order of existence, is connected to the structure of the square Throne. This formation gives rise to the Bayt al-Maʿmūr (the Frequented House), and from there, the Bayt al-Maʿmūr is mirrored in the creation of the Kaʿba in the physical world. Thus, the realities of the natural world reflect those of the ʿ_ālam al-mithāl_ (the world of images), which itself mirrors the realities of the ʿālam al-mujarradāt al-tāmm (the world of fully immaterial beings). The world of immaterial beings, in turn, mirrors the beautiful Divine Names that surpass all.

In s_umma_ry, this divine order, following the hierarchy of existential levels, serves as the foundation for the realization of the intellectual, imaginal, and natural realms. In light of this narration, the meaning of the ḥadīth also becomes clear: “It [the Kaʿba] is the qibla from its place to the heavens.”(163) While the apparent meaning of this ḥadīth highlights the requirement to face the Kaʿba as a legal ruling, its deeper meaning points to the connection between the physical world, the world of similitudes, and the world of intellects. The path to understanding these truths lies in contemplation and reflection on the teachings derived from tasbīḥ (glorification), taḥmīd (praise), tahlīl (declaration of divine unity), and takbīr (magnification).

The pure spirit of those who undertake the pilgrimage to the Kaʿba, with divine assistance and the grace of ascension, reaches the elevated station of the Bayt al-Maʿmūr (the Frequented House) and, beyond that, the station of the Throne; “To Him ascends the good word, and righteous work raises it” [35:10]. Just as the descent of the divine Throne and the Bayt al-Maʿmūr occurs through tajallī (manifestation) rather than tajāfī (separation), so too is the ascent of the human spirit a journey of status, a spiritual elevation rather than a physical or spatial separation from the earthly realm.

Thus, if a pilgrim fails to grasp this profound meaning—if their aim in circumambulating the Kaʿba is not the elevation of the spirit, and if they do not perceive this House as corresponding to the Bayt al-Maʿmūr, or see this cubic structure as a terrestrial counterpart of the Throne—then they have missed the path to understanding the sublime status of the Kaʿba. In such a case, they will not fully benefit from this deeper, mystical comprehension, even though their understanding may be deemed valid within the traditional framework of theology (ʿilm al-kalām) and acceptable in the common practice of jurisprudence (fann al-fiqh).

Second: The Foundation of the Kaʿba upon Pure Monotheism (Tawḥīd)

The foundation and design of the Kaʿba, including its dimensions and structure, were established under the guidance of God, the Glorified: “And [mention] when We designated for Abraham the site of the House, [saying], ‘Do not associate anything with Me and purify My House...’” [22:26]. This verse implies that the location of the Kaʿba and the determination of its placement and geometry—according to the specific position revealed through divine guidance—are fundamentally rooted in pure monotheism (tawḥīd), untainted by any form of association (shirk), whether obvious or subtle.

The structure of the Kaʿba, as a symbol of monotheism, forever reflects the nature of its Divine Originator. Abraham (a.s.), a devout monotheist completely devoted to God, was instructed by the One and Only God to construct a House where even he was commanded to refrain from associating anything or anyone with God. This monotheistic directive from the singular Divine Source to a builder whose heart was wholly dedicated to unity could have no purpose other than to inspire a sense of unity and a focus on pure monotheism. From this perspective, the significance of the command to purify the House even before its physical construction becomes clear, as discussed in the exegetical analysis.

The Kaʿba, shaped by divine guidance and geometry, has become the focal point of many religious rulings, including those related to Ḥajj. All of these jurisprudential aspects are rooted in proper ethics, which, in turn, are grounded in a sound monotheistic belief.

Third: God’s Special Lordship Over the Kaʿba

While God, the Glorified, is the Lord of all worlds, the unique status of the Kaʿba and His special attention toward it have allowed it to stand for at least forty centuries. This enduring existence is due to God Himself directly overseeing its care and management, as stated: “So let them worship the Lord of this House” [106:3].

Thus, the Kaʿba’s foundation cannot be completely destroyed by natural, social, or political events, even though parts of its structure might suffer damage in such instances. The focal point for Muslims’ prayers and circumambulation is not merely the Kaʿba’s physical walls but rather the special spatial dimension in which it stands. If it were otherwise, the qibla’s essence would have been compromised whenever the structure was damaged by floods or attacks, such as that by al-Ḥajjāj. Unlike other structures, the Kaʿba’s spatial sanctity remains preserved even when its physical form is affected.

Fourth: The Foundation of the Kaʿba is Based on the Purity of Its Architect

“And [mention] when We designated for Abraham the site of the House” [22:26]. Two great prophets of God, Abraham and Ishmael (a.s.), were chosen to undertake its construction: “And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael” [2:127]. The building and raising of the Kaʿba’s foundations were acts of pure worship, performed with sincerity by Abraham, the Friend of God (Khalīl Allāh), and Ishmael, the Sacrifice of God (Dhabīḥ Allāh). They undertook this task solely for the sake of God, seeking no reward or gratitude from anyone: “And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], ‘Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing’” [2:127].

Their sincerity was not merely in their words but was deeply rooted in their hearts and visible in their actions. The foundations of the Kaʿba were thus established with sincerity and accepted by God due to the piety of its architects. Because the Kaʿba’s design is grounded in monotheism and its prosperity in piety and sincerity, it was honored with the title “the House of God” (Bayt Allāh). It has become a blessed symbol, inspiring the construction of mosques and sacred sites around the world, where God’s name is remembered: “In houses which God has permitted to be raised and that His name be mentioned therein” [24:36].

Since every effect mirrors its cause, and every cause is reflected in its effect, any attribute mentioned in the Qur’an or the words of the pure progeny (a.s.) about the noble figures of Abraham (Khalīl) and Ishmael (Dhabīḥ) is also a reflection of the spiritual nature of the Kaʿba. Thus, just as Abraham (a.s.) was neither Jew nor Christian but a ḥanīf (pure monotheist), moderate, submissive, and free from any form of polytheism, so too can the essence of the Kaʿba be seen in terms of moderation, monotheism, and submission. The purity and sincerity of the architects were integral to its design, imbuing its structure with the sanctity of “sincerity.”

Consequently, those who are closest to and most deserving of Abraham (a.s.) are best suited to safeguard the Kaʿba’s physical and spiritual sanctity. This includes the true followers of his time, the Prophet of Islam (s.a.w.), and the pure believers—those who neither lean towards Judaism or Christianity nor deviate from the path of moderation in belief, character, and righteous deeds, and who remain free from ideological, moral, and practical polytheism.

Fifth: The Axis of Purity

Just as the establishment of the Kaʿba was based on divine revelation and God’s command, its purification from any polytheism and impurity, as well as its elevation above the defilement of oppression and rebellion, was also ordained by God. This command is reflected in the verse: “And purify My House for those who perform ṭawāf (circumambulation) and those who stand [in prayer] and those who bow and prostrate” [22:26]. Abraham and his son Ishmael (a.s.) were instructed to cleanse the Kaʿba from all filth and impurities, ensuring it remained free from any form of polytheism and uncleanliness: “And We charged Abraham and Ishmael, [saying], ‘Purify My House for those who perform ṭawāf, those who stay for worship, and those who bow and prostrate [in prayer].’”

With this divine covenant of purity, there remains no place for the filth and pollution of polytheism, nor for the impurity and defilement of idols and the remnants of idolatry. Even though, after the era of those great figures, the Kaʿba may have been turned back into a temple of idols by the leaders of ignorance, it was purified once more by the capable hands of the Prophet (s.a.w.) and the strong arm of ʿAlī (a.s.). And if, at times, it was marred by the rigidity and the divisiveness of religion—“Those who have made the Qur’an into portions” [15:91]—under the misguided slogan, “God’s Book is sufficient for us,” it will be sanctified by the presence of the righteous and committed believers and by those truly awaiting the relief of the Ahl al-Bayt (a.s.).

Just as the Qur’an is in a protected record, untouched except by the pure, both in its outward and inward aspects,(164) the pure Kaʿba, with its Black Stone that symbolizes the right hand of God(165)—both of whose hands are right(166)—is not to be touched by polluted hands. Only the pure genuinely circumambulate it and place it at the center of their lives. For the good is for the good, just as the wicked is for the wicked.(167)

Just as the Qur’an serves as a rustless mirror, reflecting the viewer’s true nature, be it beautiful or flawed, the Kaʿba similarly acts as a spotless mirror, showing each person their true reflection. Thus, those impure individuals tainted by the filth of polytheism and ensnared by the corruption of oppression and rebellion could never perceive the Kaʿba as the House of God—God, who is above dwelling in a location, unbound by time, free of need, and exalted above any form of dependence. As a result, they could not attain the grace of sincere prayer and supplication in its sacred precincts. Their worship around it manifested instead as mere whistling and clapping—“And their prayer at the House was not except whistling and clapping” [8:35].

Sixth: The Kaʿba as the Origin of All Mosques

Every mosque has a prayer niche (miḥrāb), which serves as its face directed towards the Kaʿba: “So turn your faces towards it” [2:144]. Thus, the respect and sanctity of all mosques derive from their connection to the Kaʿba. Regarding the Mosque of Qubāʾ, God, the Glorified, says: “A mosque founded on righteousness from the first day is more worthy for you to stand in” — “A mosque founded on righteousness (taqwā) from the first day is more worthy for you to stand in it” [9:108].

Considering this, what is mentioned in the verse is a universal premise, with the specific instance stated in the verse under discussion: the Kaʿba is established upon purity—“Purify My House...” and “...to purify My House...”. Therefore, the Kaʿba and the Sacred Mosque (al-Masjid al-Ḥarām), whose foundation in purity is explicitly affirmed in the Qur’an, are more deserving than all other mosques for divine monotheists to stand within them and uphold the pillars of religion.

Seventh: Establishing Truth and Justice

The Kaʿba serves as a central axis of steadfastness, guiding people in adhering to the command of truth, avoiding falsehood, and resisting oppression and tyranny. God says: “God has made the Kaʿba, the Sacred House, a means of sustenance for the people” [5:97]. The concept of “standing” in this context is similar to the meaning conveyed in the verse: “Say, ‘I only advise you of one thing—that you stand for God’” [34:46]. This steadfastness and resistance, which empowers people to rise up against vile tyrants, is sustained through the life and continuity of the Kaʿba.

As Imam al-Ṣādiq (a.s.) explained: “As long as the Kaʿba stands, the religion will also endure,” and “The religion will continue to stand as long as the Kaʿba stands.”(168) The Kaʿba’s existence is intrinsically tied to the vitality of religion, and with the flourishing of religion, the vitality of the people follows. Conversely, if the Kaʿba were to be abandoned or destroyed, religion would also decline, and with the decline of religion, the spiritual life of the people would suffer.

These reflections are rooted in the verse: “God has made the Kaʿba, the Sacred House, a means of sustenance for the people.” Thus, the Imam of the Time, the Qāʾim of the Family of Muḥammad (a.s.), will begin his global movement with a focus on the Kaʿba, as it symbolizes the core of human societies’ uprising and resilience, drawing his followers towards him.(169)

For the religion of God, the Kaʿba is like the backbone in the human body. If this backbone remains strong and healthy, it allows for resistance, standing firm, walking, accelerating, and advancing. However, if the backbone weakens, then standing, steadfastness, progress, and all that depends on its strength become impossible.

On this basis, if the House of God is neglected, the connection to the center of divine power is disrupted. When this bond is severed, standing up for “justice” (qisṭ) and resisting “injustice” (qasṭ) becomes unattainable. This disruption results in the loss of both worldly and otherworldly blessings because, as Imam al-Ṣādiq (a.s.) emphasized, the Kaʿba serves as a key factor for the people’s standing in their religion and livelihood.(170)

This significance is reflected in the words of the Messenger of God (s.a.w.), who said: “Whoever desires this world and the Hereafter should make this House (the Kaʿba) his destination, make it his Imam and leader, and set out towards it; ‘Whoever desires this world and the Hereafter, let him take this House as his Imam.’”(171) The Noble Qur’an also presents both the Kaʿba and its associated practices as pillars of resilience: “God has made the Kaʿba, the Sacred House, a means of sustenance for the people” [5:97]. Furthermore, it highlights that economic resources are also crucial for sustaining stability: “Do not give the feeble-minded your property that Allah has assigned you to manage” [4:5].

Thus, for the Islamic nation, both the doctrinal significance of the Kaʿba and the acts of worship related to it, such as Ḥajj and ʿUmra, are vital for societal stability. While the economy plays a material role in this equation, the Qur’anic worldview regards belief as the foundation, with economic concerns as its branches. In cases of conflict, the foundation—belief—always takes precedence over the branches.

Eighth: A Symbol of Independence

The Kaʿba, a house of freedom and a symbol of liberty, is an ancient and revered structure that has never fallen under the ownership or control of any individual. Throughout history, it has remained untouched by tyrants, beyond the reach of claimants, and independent of rulers. It has always been, and will continue to be, free from the exclusive control of any person, group, tribe, race, state, or government. As Imam al-Bāqir (a.s.) explained regarding the term “ʿatīq” (ancient, free) for the Kaʿba: “It is a free house, ancient and free from the people; no one has ever owned it.”(172)

Just as the Kaʿba is the oldest and most enduring place of worship, it is also a house that has always been independent, free from the constraints of human control or ownership. This is partly because God, the Glorified, has not attributed this house to anyone but Himself from the outset: “Purify My House.” The founder of the Kaʿba, who built it by divine command, did not claim ownership over it. This is evident when he prayed: “Our Lord, indeed I have settled some of my descendants in an uncultivated valley near Your sacred House” [14:37]. Thus, the Kaʿba is termed “ʿatīq” not only due to its ancient origins and great value but also because it has remained free from any human domination or ownership. This is reflected in the verses: “And let them circumambulate the Ancient House” [22:29] and “Then their place of sacrifice is at the Ancient House” [22:23].

Circumambulating a structure defined by such freedom imparts a profound lesson in both inner and outer liberty. Those who earn the privilege of visiting it are those who are not enslaved by their inner desires or captivated by their own greed, nor are they subjugated by external colonizers or exploiters. Like its architect, Abraham, who was both protected from the desires of Āzar and from worldly temptations, true visitors to the Kaʿba emulate this spiritual freedom.

Bringing offerings to the “Ancient House” and sacrificing them “at the Ancient House” [5:95] within the boundaries of its sanctuary teaches detachment from worldly attachments. This act helps a person attain liberation from all forms of slavery—except the servitude to God, the Glorified—which is considered the highest virtue of humanity.

Embracing such a relationship with the Kaʿba transforms one’s nature, freeing them from base desires, anger, and other moral vices.

Ninth: A Symbol of Equality

The Kaʿba is a divine structure for all people throughout history, not limited to any specific person, tribe, era, or region. It serves as a universal space where city-dwellers and villagers, the civilized and the desert-dwellers, those near and far, from the past and the future, can all benefit equally. As the Qur’an states: “Indeed, those who disbelieve and avert [people] from the way of God and [from] the Sacred Mosque, which We made for the people—equal are the resident therein and one from outside...” [22:25]. This highlights that the Kaʿba and the Sacred Mosque represent a fundamental example of human equality.

God, the Glorified, has invited all to this place of equality, encouraging the teaching, practice, and embodiment of this principle. He commands: “And proclaim to the people the Ḥajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass” [22:27]. This invitation to circumambulate the Kaʿba extends to everyone, with no distinction among them. The intent behind the repeated use of “every” in this verse is to emphasize inclusivity, allowing anyone capable to participate without barriers.

Therefore, those who perform ṭawāf around the Kaʿba must shed any notions of personal, racial, financial, or other forms of privilege, recognizing the equality of all human beings, regardless of background. Just as one gains lessons in purity from circumambulating the sacred structure—“Purify My House for those who perform ṭawāf”—so too should they embrace the spirit of equality, purging themselves of pride, arrogance, and feelings of superiority. No one is inherently better than another except through taqwā (God-consciousness), a spiritual attribute that surpasses material differences.

Tenth: The Reference Point for All People

The Kaʿba is a sanctuary for all of humanity, not just Muslims, as indicated by the phrase “for the people.” “And [mention] when We made the House a place of return for the people and [a place of] security.” The unity of this reference point serves as a foundation for unifying those who are drawn to it, fostering a sense of shared destination and sanctuary. This shared focus encourages dialogue and cultural exchange among those who visit, laying the groundwork for harmony and, ultimately, the global unity envisioned in Islamic teachings and the Mahdist society.

While from a spiritual perspective, wherever one turns, they are turning towards God—“To God belongs the east and the west. So wherever you [might] turn, there is the Face of God” [2:115]. “He is with you wherever you are” [57:4]—in the material world, having a central point of focus is essential. God, the Glorified, established the Kaʿba as this central point, aiming to promote global unity. Through this, all people can focus on the principles of tawḥīd (divine unity) and aspire to a life of peace. The Kaʿba stands as the central hub for bringing this vision into reality.

Eleventh: The Center of Unity

The Kaʿba was built by the capable hands of a great prophet to be the center for spreading tawḥīd. When it needed to be rebuilt during the time of the Seal of the Prophets (s.a.w.), after laying some of the wall, there was a dispute among the Arab tribes over which tribe should have the honor of placing the Black Stone (ḥajar al-aswad). Everyone accepted Muḥammad, the Trustworthy (s.a.w.), as an impartial sage and unbiased expert, so that his judgment would be implemented. The Prophet ordered a cloak to be spread out and the Black Stone to be placed in it, and each tribe to take a corner of that cloth. Then they brought the Black Stone to its special place, and the Prophet himself installed it in its current location with his blessed hand.(173) The Messenger of God (s.a.w.), with this innovation of his, has called the people to general unity.

Therefore, in the rebuilding of the Kaʿba and the installation of the Black Stone (ḥajar al-aswad) under the guidance of the Seal of the Prophets (s.a.w.), the grounds for ignorant tribal and racial disputes were to some extent eliminated, and this historic innovation introduced the Kaʿba as the herald of unity and the center of oneness. This distinguished attribute shines alongside its other prominent qualities and makes it a school of tawḥīd, unity, and oneness. This is because the Black Stone, which is “the right hand of God on earth,” was installed by the hand of one whose pledge of allegiance is a pledge to God, and the invisible hand of God, the Glorified, is above the hands of those pledging allegiance: “Indeed, those who pledge allegiance to you, [O Muḥammad] - they are actually pledging allegiance to God. The hand of God is over their hands” [48:10].

Twelfth: The Oldest Universal Place of Worship

The Kaʿba is the first place established for communal worship and collective devotion: “Indeed, the first House [of worship] established for mankind was that at Bakka [i.e., Makkah]—blessed and a guidance for the worlds” [3:96]. Before its establishment, places of worship were meant for individual devotion. The Kaʿba became the first site built specifically for group worship, serving as a center of guidance and worship for all of humanity. Thus, movements for global reform and guidance should continue to originate from the vicinity of the Kaʿba.

With its sacred and ancient history, the Kaʿba was given precedence over Bayt al-Maqdis (Jerusalem) and became the qibla (direction of prayer) for believers worldwide. When the command, “So turn your face toward al-Masjid al-Ḥarām” [2:144 and 150] was revealed, the Jews questioned the shift, emphasizing the sanctity and history of Bayt al-Maqdis. They were reminded that the Kaʿba is the oldest and first house established on earth for humankind. This may also explain why the Kaʿba is referred to as “Bayt al-ʿAtīq” (The Ancient House), as “ʿatīq” signifies something that is both “ancient” and “precious.” Something merely old, or old without significance, does not merit the description of ʿatīq. The term “Bayt al-ʿAtīq” carries additional meanings, as discussed earlier.

Thirteenth: The Supreme Place of Worship in Early Islam

The Israelite mindset, tainted by remnants of ignorant prejudice, was spread like a poison by figures such as Kaʿb al-Aḥbār. However, the Pure Household (a.s.), who are intrinsically connected to the Noble Qur’an, strove steadfastly to reject and invalidate these notions. An illustrative incident is as follows: Zurāra narrates, “I was seated beside Imam al-Bāqir (a.s.) in front of the Kaʿba. The Imam remarked, ‘Gazing at the Kaʿba is an act of worship.’” ʿĀṣim ibn ʿUmar then said to the Imam, “Kaʿb al-Aḥbār used to claim that the Kaʿba prostrates to Bayt al-Maqdis every morning.” The Imam responded, “What is your opinion on Kaʿb’s statement?” ʿĀṣim replied, “Kaʿb spoke the truth.” Imam al-Bāqir (a.s.) retorted, “You have lied, and so did Kaʿb al-Aḥbār.” Zurāra further recounts, “The Imam grew angry, and I had never seen Imam al-Bāqir (a.s.) denounce anyone as severely as he did ʿĀṣim ibn ʿUmar.” The Imam continued, “God did not create any land more beloved to Him than the Kaʿba; ‘God, the Mighty and Sublime, did not create any spot on earth more beloved to Him than it.’” Pointing to the Kaʿba, he added, “No land is more honored by God, the Mighty and Sublime, than this one...”(174)

God, the Glorified, did not attribute Bayt al-Maqdis to Himself, despite its sanctity. In contrast, He referred to the Kaʿba as “My House.” Although the Kaʿba is also attributed to humankind—“established for mankind” [3:96]—this attribution implies that the Kaʿba has been divinely designated as a place of worship, qibla (direction of prayer), and circumambulation for people through divine legislation.

Fourteenth: The Source of Blessings and Guidance

The first house established in Makkah as a universal place of worship serves as a source of abundant blessings and a means of guidance for all people: “Indeed, the first House [of worship] established for mankind was that at Bakka [i.e., Makkah] - blessed and a guidance for the worlds” [3:96]. The term “blessing” refers to something constant and enduring. God, the Glorified, is Himself eternal, and His goodness encompasses all, yet it is especially abundant and enduring in the vicinity of the Kaʿba. This is why He praises it with the attribute of being “blessed (mubārakan)”.

The Kaʿba is a means of guidance for all people. Worshippers and seekers from around the world turn towards it, and from this sacred site, the call of truth has reached the ears of many through the messages of various prophets. Thus, it is described as “a guidance for the worlds (hudan lil-ʿālamīn)”. The Seal of the Prophets (s.a.w.) called people to monotheism from the Kaʿba, and the blessed presence of the Seal of the Successors (a.s.) will also convey this message to the world from there upon his appearance.

The Kaʿba contains clear divine signs and numerous means of guidance, as indicated by the verse: “In it are clear signs (āyātun bayyinātun)” [3:97]. Worship around the Kaʿba is continuous, with circumambulation ceasing only during congregational prayers. The multiplied reward of worship and the forgiveness of sins near the Kaʿba further underscore its blessed nature. Additionally, the recognition of God through the clear divine signs in and around the Kaʿba, its role in guiding the direction of prayer, and the attainment of Paradise through performing Ḥajj and circumambulating the Kaʿba are all manifestations of the divine “guidance” present in this sacred place.(175)

There appears to be no basis for restricting the concepts of “blessing and guidance” mentioned in the verse or for differentiating between them, as some exegesis suggest.(176)

Fifteenth: The Sanctity of the Kaʿba

God, the Glorified, has designated the Kaʿba as a sacred House, referring to it with attributes like “sacred” (ḥarām) and “sanctified” (muḥarram): “God has made the Kaʿba, the Sacred House...” [5:97] and “Our Lord! I have settled some of my descendants in a barren valley, near Your Sacred House (baytika l-muḥarram)...” [14:37]. Out of respect for its sanctity, various actions that are generally permissible have been restricted in Mecca, within the bounds of the sanctuary, especially for those in the state of iḥrām.

The sanctity of the Kaʿba is such that not only are the Ḥajj pilgrimage, its seasons, rituals, and stations revered, but even those who journey to visit it, the pilgrims and ʿumra performers, and what they bring for sacrifice are considered among God’s symbols: “O you who have faith! Do not violate God’s sacraments, neither the sacred month, nor the offering, nor the necklaces, nor those bound for the Sacred House who seek their Lord’s grace and pleasure...” [5:2]. Disrespecting Ḥajj and ʿumra pilgrims, due to the sanctity of the House of God they intend to visit, is akin to disrespecting the symbols of God.

It is essential that pilgrims recognize their own sanctity, respecting themselves and avoiding actions that might lead to accusation, humiliation, or disgrace. The divine sanctity of the Kaʿba is twofold: creational and legislative.

Its creational sanctity ensures that, according to divine tradition, no one can destroy it: “Should anyone seek to commit therein sacrilege with evil intent, We shall make him taste a painful punishment” [22:25]. This prohibition is not confined to the time of Abraha’s army. An intention to desecrate or harm the Kaʿba results in a painful worldly punishment in addition to the Hereafter’s retribution. On the Day of Resurrection, all wrongdoers will face punishment, but a specific worldly consequence is reserved for those who violate the sanctity of the House of God.

This does not contradict the possibility of the Kaʿba’s destruction due to natural events, accidents, or its subsequent reconstruction. The protection refers specifically to its role as the qibla and the place of circumambulation for Muslims, which remains unaltered. For instance, Ḥajjāj’s act of damaging the Kaʿba, and the temporary delay of divine retribution, does not conflict with the principle “Should anyone seek to commit therein sacrilege with evil intent, We shall make him taste a painful punishment.” According to Shaykh al-Ṣadūq,(177) Ḥajjāj’s primary aim was to capture Ibn al-Zubayr, not to desecrate the Kaʿba itself. Moreover, since Ibn al-Zubayr did not align himself with the infallible Imams of his time—Imam Ḥusayn (a.s.) and Imam al-Sajjād (a.s.)—God did not extend His protection to him even within the sacred sanctuary.

The legislative sanctity of the Kaʿba includes specific jurisprudential rulings that visitors and residents must observe. This encompasses entering the state of iḥrām at designated points (mīqāt) out of respect for the sanctity of the Kaʿba, performing specific rites to exit iḥrām, and adhering to restrictions for those in iḥrām. Additionally, non-Muslims are prohibited from entering Mecca, all in recognition of the Kaʿba’s sacred status.

Sixteenth: The Inviolability of the Kaʿba

The Kaʿba was established so that worshippers of God could turn toward it, and because worship is an essential part of human existence, this ancient divine tradition cannot be abolished. Since Ḥajj, like prayer, is one of the foundational pillars of Islam and a prominent expression of worship, protecting the Kaʿba from harm and safeguarding it is part of God’s unwavering plan. This is exemplified by God’s miraculous intervention to destroy the People of the Elephant, who had intended to demolish the Kaʿba itself.(178)

The Holy Qur’an regards even the intention of committing oppression during Ḥajj or visiting the Kaʿba, even if unfulfilled, as deserving of divine retribution: “Should anyone seek to commit therein sacrilege with evil intent, We shall make him taste a painful punishment” [22:25]. If, at certain times in history, the Kaʿba has suffered harm or aggression without immediate punishment for the offenders, this is tied to the profound relationship between the Kaʿba and Imāma, underscoring the elevated station of Imāma, which will be explored further.

Seventeenth: Wilāya, the Spirit of the Kaʿba

The earthly Kaʿba corresponds to the Bayt al-Maʿmūr, which is aligned with the Throne of God. A special angel was appointed to construct the Bayt al-Maʿmūr so that the angels who initially questioned humanity’s worthiness for divine vicegerency—citing their own glorification and sanctification as proof—could circumambulate it and amend their deficiency through this worship.(179) Through God’s guidance, they became aware of the lofty station of the perfect human, regretting their previous questioning and seeking to rectify their oversight through worship.

Similarly, the Kaʿba on earth is a site for circumambulation to correct and compensate for all human shortcomings, especially any neglect regarding the station of humanity. For pilgrims and those who circumambulate, the most profound awakening lies in remedying their ignorance and addressing any neglect in recognizing the elevated station of the perfect human being and the divine vicegerent of the time, Ḥaḍrat Baqīyatullāh (may our souls be sacrificed for him). This recognition, akin to the angels’ realization, allows for a circumambulation that is truly accepted and an endeavor that is deeply valued.

Although gazing upon the Kaʿba is praiseworthy and meritorious, bringing rewards and blessings—”Looking at the Kaʿba is worship”(180)—this gaze, like the declaration of divine unity (_kalimat al-_tawḥīd) as a stronghold of security and salvation, gains deeper significance when harmonized with wilāya.(181) A gnostic gaze upon the Kaʿba, accompanied by wilāya, becomes a means of forgiveness, a foundation for attaining the rank of the celestial realm, and a deliverance from the confines of the material world and the sorrows of this life and the hereafter. As Imam al-Ṣādiq (a.s.) said, “Whoever looks at the Kaʿba with recognition, acknowledging our rights and sanctity just as he acknowledges its rights and sanctity, God will forgive his sins and suffice him in the concerns of this world and the hereafter.”(182)

In this regard, the meaning of the ḥadīth regarding the belovedness of the land of Mecca and everything within its bounds—its soil, rocks, trees, mountains, and water(183)—becomes clear. The area of the sanctuary (ḥaram), whose true sanctity and essence are realized through gnosis of the truth of wilāya and adherence to its obligations, stands as the most beloved of all things, unmatched in its endearment. Just as the Qur’an, akin to its counterpart, the Lesser Weight (thaqal al-aṣghar), is cherished and revered by the loving gnostics of the Two Weighty Things (thaqalayn), the land of revelation has fostered a respect that blends recognition with adherence and understanding with action. For this reason, it is deemed the most beloved of lands. This is affirmed by the principle that the worship of those who reject wilāya is not accepted.

If the Kaʿba is endowed with all these honors and if duties have been established concerning it, then the true spirit of its rituals and the essence of its rites lie in wilāya and imāma—in recognizing the Imam and submitting before him. Thus, when the virtues of Amīr al-Muʾminīn, Imam ʿAlī (a.s.), were mentioned and some considered themselves superior to him, God, in underscoring the unparalleled standing of Amīr al-Muʾminīn as the finest example of faith and devotion, declared: Providing water to the pilgrims and maintaining the Sacred Mosque can never be equal to the faith of those who believe in God and the Last Day, who emigrate, and who strive in the way of God: “Do you consider providing water to the pilgrims and maintaining the Sacred Mosque to be like [the deeds of] those who believe in God and the Last Day and strive in the way of God?”(184)

The point is that the sanctity of the Kaʿba—which, if violated, brings about painful divine punishment—derives from the reverence for wilāya, which embodies the inner reality of the exalted stations of prophethood, messengership, and imāma: “I swear by this city, and you are a resident of this city.”(185) Therefore, one who does not recognize his Imam and whose life and death are in a state of ignorance,(186) even if he seeks refuge within the Kaʿba, is not granted divine protection. His adversary may be given respite to capture him, even if doing so requires the destruction of the Kaʿba itself. For nothing equals wilāya: “Nothing has been proclaimed like the proclamation of wilāya.”(187) The incident of Ibn Zubayr seeking refuge and subsequently being captured by Ḥajjāj, as mentioned earlier, aligns with this principle.