Subtleties and Allusions

1) The Realization of Seemingly Impossible Matters through God’s Will

The land of Mecca was barren and uncultivable: “Our Lord, indeed I have settled some of my descendants in an uncultivated valley near Your sacred House” [14:37]. The term “uncultivated” (ghayr dhī zarʿ) is distinct from “not sown” (lam yuzraʿ), as it refers to land that is lifeless and barren, lacking the potential for cultivation. Typically, three types of land can be revived and cultivated, but an uncultivated land lacks the natural factors necessary for development. However, while cultivation of barren land is impossible by ordinary natural means, in relation to the will of God the Glorious, any ordinary impossibility can be achieved.

Abraham (a.s.), certain and reliant upon the limitless power of God, prayed, “My Lord, make this a secure city and...” This was a twofold request: firstly, to transform this barren land into a populated city, and secondly, to ensure its security. Although such a prayer might seem inconceivable to ordinary people, it was natural for God’s friends, who had witnessed many miracles, to make such extraordinary requests.

Abraham (a.s.) had previously experienced a profound miracle when he and his wife, both elderly—she having been barren for years and beyond the age of fertility—were given the glad tidings of a child by the angels. “Indeed, We give you good tidings of a learned boy. He said, ‘Do you give me good tidings when old age has befallen me? Of what do you give me good tidings?’” [15:53-54]. And in response to the astonishment he and his wife expressed, as she said, “‘Oh my! Shall I bear a child when I am an old woman, and this husband of mine is an old man? [11:72]. This is indeed an odd thing!’” the angels replied, “‘Are you amazed at God’s dispensation?’” [11:73].

Having witnessed such a miracle, Abraham (a.s.) found it conceivable that his extraordinary prayer might be granted. Thus, through the supplication and heartfelt plea of His friend, God transformed the barren ghayr dhī zarʿ land into a fertile dhī zarʿ land, complete with resources for agriculture and animal husbandry—both cultivated fields and livestock needs were provided.

2) The Non-Inherent Security of Mecca

The sanctity of the Sanctuary (ḥaram), Mecca, the Sacred Mosque (al-masjid al-ḥarām), and the Kaʿba is not intrinsic. This sanctity arises out of reverence for the presence of the Noble Messenger (s.a.w.), as expressed in the verse, “I swear by this city, and you are a resident of this city” [90:1-2]. Otherwise, Mecca is, materially speaking, composed of mere stones, soil, and similar elements, like any other city.

Further evidence for this non-inherent sanctity is seen in the prayer of the deprived believers in Mecca after the Prophet’s (s.a.w.) migration, who sought relief from their hardship by asking God, “Our Lord, take us out of this town whose people are wrongdoers” [4:75]. Similarly, the location and foundational structure of the Kaʿba are based solely on pure monotheism (tawḥīd), untainted by any form of polytheism (shirk), whether manifest or concealed: “When We settled for Abraham the site of the House [saying], ‘Do not ascribe any partners to Me’” [22:26]. When the Kaʿba and its surroundings were exposed to the threat of polytheism and its adherents, God allowed His Prophet (s.a.w.) to strip these polytheistic inhabitants of their security. Consequently, the Noble Messenger (s.a.w.) entered Mecca armed and conquered it, casting the city’s previously secure inhabitants (vide 106:4) into a state of fear.

Another indication that the security of Mecca is not intrinsic lies in the fact that if individuals or groups violate and threaten the sanctity of Mecca and the Sacred Mosque, the legislative sanctity of that place no longer applies to them. Although God has established sacredness for certain times and places, prohibiting anyone from violating them, this sanctity is conditional. If outsiders transgress and fail to respect the sanctity of these times or places, Muslims are permitted, in retaliation, to suspend their respect for these sanctities in order to defend Islam and themselves: “Kill them wherever you confront them, and expel them from where they have expelled you, for faithlessness (fitna) is graver than killing. But do not fight them near the Sacred Mosque unless they fight you therein; but if they fight you, kill them; such is the requital of the faithless. ... A sacred month for a sacred month, and all sanctities require retribution. So should anyone aggress against you, assail him in the manner he assailed you” [2:191-194].

In s_umma_ry, the sanctity and security of Mecca are not inherent but rather conditional upon its adherence to monotheistic principles and the absence of violations against its sanctity.

3) The Secret Behind the Request for an Abundance of Blessings

The divine prophets and saints are beyond the pull of material needs, such as food and drink; indeed, some of their disciples have reached the lofty station of “surpassing the dominion of the stomach...”(211) Although they attain abundance, they remain mindful of the weak and the average among people. Therefore, they ask God, exalted be He, for an abundance of blessings, their accessibility, and a healthy economy for society. This strengthens the foundation of internal security, fosters self-sufficiency, and enables independence from others—all in service of religion. For true belief is the essence of human identity, not the economy, yet a lack of economic health can be a challenging barrier for average people in acquiring or preserving pure belief.

Of course, the most belief-centered and truth-focused individuals may think beyond ordinary comforts, but in social matters, the majority must be taken into consideration.

4) A Comprehensive Word in Establishing the System of Monotheism (Tawḥīd)

Abraham (a.s.), as the patriarch of the Abrahamic prophets, established a tradition and path of spiritual revival. Some of his actions and supplications are recognized among the jawāmiʿ al-kalim (comprehensive expressions). For example, his stand against idolatry—demonstrated by “he broke them into pieces, except the biggest of them” [21:58] and his unwavering patience in the face of the terrifying threat, “Burn him and help your gods!” [21:68]—represented a comprehensive statement in dismantling the system of disbelief.

His supplication for the land—to first become a secure sanctuary (balad), then to attain absolute safety, next to gather diverse fruits from the regions of the world, and finally, to transform into the Mother of Cities (Umm al-Qurā), referring to Mecca—was a comprehensive word (kalima jāmiʿa) in establishing the foundation of tawḥīd (monotheism), expanding faith and righteous deeds, and comprehensively nurturing doctrinal, ethical, social, and political teachings. For a city to truly become the Mother of Cities, its security must extend beyond its immediate residents to those in surrounding areas. Without this broader security, movement between neighboring regions and the city would be hindered, as highway robbers could restrict access, blocking both communication and the transport of goods, ultimately preventing it from becoming an established marketplace.

However, if all routes leading to the city are secure, people from near and distant regions can freely bring their commercial goods to its markets. This would reinforce the city’s status as the Mother of Cities, ensuring its influence over surrounding areas and facilitating a steady influx of visitors. Such a city—with the Kaʿba at its core, serving as both the qibla and the center for ṭawāf (circumambulation), and with Abraham’s (a.s.) call by the command of the House’s Owner (God, glory be to Him) inviting the world to gather for Ḥajj and ʿUmra—possesses a unique foundation. With its roads secure and its markets filled with abundant natural and industrial goods, this city is ideally positioned to undertake the mission of spreading monotheism on a global scale and fulfilling the purpose of universal outreach.