The Security of Mecca

God, the Glorified, answered the first part of Abraham’s prayer concerning the security of Mecca in an absolute manner, without any conditions. Firstly, He recounted that prayer without indicating any restrictions, and it is inconceivable that God would narrate a prayer without objection or limitation but then not fulfill it. Secondly, partial discrimination in security—where only a portion of the population, such as the believers, enjoys protection—would be impractical, as true security in a land should encompass all its people to shield them from external aggression. The reason for the unconditional acceptance of Abraham’s (a.s.) prayer regarding security is rooted in reverence for the Kaʿba.

The acceptance of this prayer is evident in multiple ways. Firstly, security became an official attribute of the city, as God referred to Mecca as the “secure city” (balad amīn): “And [by] this secure city [Mecca]” [95:3]. Secondly, the tranquility of its inhabitants was considered among the finest blessings God bestowed upon them: “Who has fed them against hunger and made them secure from fear” [106:4]. Thirdly, in response to those who viewed the potential for expulsion, kidnapping, and disturbances as hindrances to belief, God reminded them: “Did We not establish for them a secure sanctuary (ḥaram āmin) to which are brought the fruits of all things as provision from Us?” [28:57]. And in another verse, God highlighted Mecca’s security amidst surrounding insecurity: “Have they not seen that We made it [Mecca] a safe sanctuary, while people are being taken away all around them? Then in falsehood do they believe, and in the favor of God they disbelieve?” [29:67].

Thus, the security of Mecca is a blessing and effect of Abraham’s (a.s.) supplication, as indicated in this verse: “Indeed, We have made it a secure sanctuary.” This security is by divine decree; it does not imply that all inhabitants of Mecca were inherently righteous, nor that outsiders always respected its sanctity, even if they disregarded the sanctity of other lands.

Note: Just as the original construction of the Kaʿba took place in the era of Adam (a.s.), and it eventually became dilapidated and abandoned, prompting its reconstruction by Abraham, the Friend of the Merciful, by God’s command, the security of that land—initially established according to some narrations—gradually diminished and was re-established through Abraham’s (a.s.) supplication.

The key distinction here lies between the security of the Kaʿba itself, which was not requested by Abraham but rather established by God as a place of return, circumambulation, qibla, and security, and the security of the city of Mecca, which came as a response to Abraham’s (a.s.) prayer. Some points previously discussed regarding the difference between the Kaʿba and the sanctuary (ḥaram), or the Kaʿba and the city of Mecca, are beneficial to keep in mind without further elaboration.