“We made the House (the Ka’bah) a place of resort for mankind and a place of safety” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]


[Souncloud Audio Link

Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

And (remember) when We made the House (the Ka’bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka’bah] as a place of prayer (for some of your prayers, e.g. two Rak’at after the Tawaf of the Ka’bah at Makkah), and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).

[Qur’aan – Surah al-Baqarah 2:125]

Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer

The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

The Virtue of Allah’s House

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

125. And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place)

Al-Awfi reported that Ibn Abbas commented on Allah’s statement,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind)

“They do not remain in the House, they only visit it and return to their homes, and then visit it again.”

Also, Abu Jafar Ar-Razi narrated from Ar-Rabi bin Anas from Abu Al-Aliyah who said that,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety) means,

“Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.”

Also, Mujahid, Ata’, As-Suddi, Qatadah and Ar-Rabi bin Anas were reported to have said that the Ayah (2:125) means,

“Whoever enters it shall be safe.”

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),

رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(Our Lord! And accept my invocation).

Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,

وَإِذْ بَوَّأْنَا لإِبْرَهِيمَ مَكَانَ الْبَيْتِ أَن لاَّ تُشْرِكْ بِى شَيْئاً

(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Kabah at Makkah) (saying): “Associate not anything (in worship) with Me…”) (22:26) and,

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).

The last honorable Ayah emphasized the honor of Ibrahim’s Maqam, and the instruction to pray next to it,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim Sufyan Ath-Thawri reported that Said bin Jubayr commented on the Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) “The stone (Maqam) is the standing place of Ibrahim, Allah’s Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Ismail was handing him the stones (constructing the Kabah).”

As-Suddi said, “The Maqam of Ibrahim is a stone which Ismail’s wife put under Ibrahim’s feet when washing his head.”

Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi bin Anas.

Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, “When the Prophet performed Tawaf, Umar asked him, Is this the Maqam of our father’ He said, Yes.’ Umar said, Should we take it a place of prayer’ So Allah revealed,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.”)

Al-Bukhari said, “Chapter: Allah’s statement,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.” He then narrated that Anas bin Malik said that Umar bin Al-Khattab said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’ The Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet’s wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.’ I advised one of his wives and she said to me, O Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’ Allah then revealed,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ مُسْلِمَـتٍ

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)).” (66:5)

Also, Ibn Jarir narrated that Jabir said, “After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rakahs.” This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that Amr bin Dinar said that he heard Ibn Umar say, “The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rakahs behind the Maqam.”

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House’s walls became higher, Ismail brought his father a stone, so that he could stand on it, while Ismail handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Ismail and how they built the House, as narrated from Ibn Abbas and collected by Al-Bukhari. Ibrahim’s footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on the stone is still visible.”

The Muslims also saw Ibrahim’s footprints on the stone, as Anas bin Malik said, “I saw the Maqam with the print of Ibrahim’s toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.”

Earlier, the Maqam was placed close to the Kabah’s wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Kabah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Kabah’s wall during his reign. Umar is one of the two men, whom the Messenger of Allah described when he said,

«اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَر»

(Imitate the two men who will come after me: Abu Bakr and Umar.)

Umar was also the person whom the Qur’an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.

Abdur-Razzaq reported from Ibn Jurayj from Ata’, “Umar bin Al-Khattab moved the Maqam back.” Also, Abdur-Razzaq narrated that Mujahid said that Umar was the first person who moved the Maqam back to where it is now standing.” Al-Hafiz Abu Bakr, Ahmad bin Ali bin Al-Husayn Al-Bayhaqi recorded A’ishah saying, “During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. Umar moved the Maqam during his reign.” This Hadith has an authentic chain of narration.

“My Lord, Make this City (Makkah) a Place of Security” – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]


[Souncloud Audio Link

Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ 

Muhsin Khan’s Translation:

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” He (Allah) answered: “As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!”

[Qur’aan – Surah al-Baqarah 2:126]

Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer

Why was the Ka’bah Called Baytullaah Al-Haraam (Inviolable House of Allah)? – Dr Saleh As-Saleh [Short Clip|En]

FAQ – Clarifications – Why Was the Kabah Called Baytullaah Al-Haraam?

Source: Important Matters Requiring Clarification

Transcription of the Audio:

Bismillah hir Rahman nir Raheem. Alhamdulillahi Rabbil Aalameen wa sallalaahu ala nabeeyena Muhammad wa alaa alihi wa sahbhi wa sallama tasleeman kaseera

The Second Question is why was the Ka’abah called Baytullah Al Haraam, The inviolable house of Allah ?.

The Ka’bah was called Baytullah i.e The House of Allah. That is because it is the place of magnification of Allah(عز و جل) Most Mighty and Most Majestic.People come to it from all places in order to offer an obligation which Allah had ordained upon them and also because people direct themselves in its direction while in their prayers, wherever they may be fulfilling one of the conditions of the Salah i.e. directing one self towards the Qibla.

As Allah (سُبْحَانَهُ وَ تَعَالَى) stated in Surah Al- Baqarah (2:144) :

قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِى ٱلسَّمَآءِ‌ۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةً۬ تَرۡضَٮٰهَا‌ۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ‌ۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُ ۥ‌ۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡ‌ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا يَعۡمَلُونَ

Verily! We have seen the turning of your (Muhammad’s صلى الله عليه وسلم) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- Al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka’bah at Makkah in prayers) is the truth from their Lord. And Allâh is not unaware of what they do.

And Allah (سُبْحَانَهُ وَ تَعَالَى) narrated it to Himself added it when he mentioned the Ka’abah as an honour and magnification of it.

That is because that which is related to Allah in the construct of the statements by Allah (سُبْحَانَهُ وَ تَعَالَى) is divided into two types:

1) The Attribute of Himself (سُبْحَانَهُ وَ تَعَالَى)
2) The creature of  his creation

If it is an attribute, then it is related because it is established with Him and Allah(عز و جل) is qualified by it, it is His attribute like Allah’s hearing, Allah’s sight, Allah’s knowledge, Allah’s ability, Allah’s speech and other than that from His most mighty and magnificent attributes.

If it s a creature from his creation, then it is added to Allah (عز و جل) in the construct as away of honouring and magnification and in this way Allah (سُبْحَانَهُ وَ تَعَالَى)  related the Ka’abah to Himself when He said in Surah Al Hajj (22:26):

وَطَهِّرۡ بَيۡتِىَ لِلطَّآٮِٕفِينَ

And (remember) when We showed Ibrahim (Abraham) the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, [La ilaha ill-Allah (none has the right to be worshipped but Allah Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer, etc.);” )

So He said ‘My House’ (سُبْحَانَهُ وَ تَعَالَى). He narrated it it to Himself in the construct of the verse.

And also He added to Himself the masaajid (the Mosques) as He said in Surah Al Baqarah (2:114):

ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعى في خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم في الدنيا خزي ولهم في الاخرة عذاب عظيم

And who is more unjust than those who forbid Allah’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

You see that now, Allah (سُبْحَانَهُ وَ تَعَالَى) added the mosques in the  construct to Himself in the relation ‘ ‘Allah’s Mosques” and also  (سُبْحَانَهُ وَ تَعَالَى) He may do the same regarding some of his creatures in order to make clear His comprehensive possession as in His statement  (سُبْحَانَهُ وَ تَعَالَى) in Surah Al Jasiya (45:13):

“وسخر لكم ما في السماوات وما في الارض جميعا منه ان في ذلك لايات لقوم يتفكرون”

And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply.

So therefore  in summary  Allah  (سُبْحَانَهُ وَ تَعَالَى) referred the Ka’abah to Himself as an honour and magnification and no one should think that Allah (سُبْحَانَهُ وَ تَعَالَى) reffered the ka’abah to Himself because it is “a place in which He resides”. This is impossible because (سُبْحَانَهُ وَ تَعَالَى) encompasses everything and nothing from his creatures encompass Him, rather His Kursee(سُبْحَانَهُ وَ تَعَالَى) encompasses the Heavens and the Earth, as Allah Stated in Surah Al Baqarah (2:255) that his Kursee extends over the Heavens and the Earth.

And in Surah Zumar (39:67):

وما قدروا الله حق قدره والارض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه سبحان

And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.

And He is above His heavens ascended the throne in the most majestic way that befits Him and it’s not possible that He ( سُبْحَانَهُ وَ تَعَالَى) dwells in any of his creation.

And Allah knows the best.

Transcribed by AbdurRazak bin AbdulAleem, verified and corrected by AbdurRahman.Org 

Source: AbdurRahman.Org

Refuting Misconceptions about Kabah and Black Stone – by Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 56:37)

The Sacred Mosque in Makkah – by Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 21:30)
[audio https://salafiaudio.files.wordpress.com/2014/09/faq-clarifications-points-of-benefit-the-sacred-mosque-in-makkah-saleh-as-saleh.mp3]

The Black Stone does not Harm and does not Benefit – Shaykh Ahmed al-Wasaabee

Narrated ‘Umar ibnul-Khattaab (radiyAllaahu ‘anhu), that he came to the Black Stone and kissed it and said:

((Verily, I know that you are a stone, and that you do not harm and do not benefit, and if I did not see the Messenger of Allaah (صلّى الله عليه وسلّم ) kiss you, then I would not kiss you)).

Narrated by al-Bukhaaree, no. 1520, 1528, 1532 and Muslim, no. 1270.

Click the below link to read or download PDF

The Black Stone does not Harm and does not Benefit [PDF]

Source: ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

Zamzam Water and the Answered Supplication – Shaykh al-Albaani

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 814


Question #13: “The du’aa (supplication) is answered when drinking zamzamwater, so is this particularly in Makkah or in any place?”

Shaykh al-Albaani (rahimahullaah) answers:

“The first one (i.e., particularly in Makkah) is that which I consider to be correct.”


asaheeha translations

Restoration of Monuments might lead to Shirk – Shaykh Ibn Baaz

Ruling on restoration of monuments

All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family and Companions.

Some newspapers have published articles on reviving and paying attention to monuments, written by some authors, including Professor Salih Muhammad Jamal. These articles have been responded to by His Eminence, Shaykh `Abdullah ibn Muhammad ibn Humayd. He efficiently and instructively answered to the claims included therein, may Allah reward him. However, Professor Anwar Abul-Jadayil, may Allah guide and inspire him with what is right, was not satisfied with that reply or had not seen it. Therefore, he wrote an article on the subject, published by the ‘Madinah’ newspaper, issue number 5448, dated 22/4/1402 A.H. In this article, which is entitled “The Way of the Two Hijrahs”, he stated: “This is a review of the word published in the ‘Madinah’ newspaper, issue 5433, on 7/4/1402 A.H., by Professor `Abdul-Quddus Al-Ansary, as a commentary on the investigation done by the researcher and man of letters, Professor `Abdul-`Aziz Al-Rifa`y, of the sites which the Messenger of Allah (peace be upon him) passed through on his Hijrah (emigration) from Makkah to Al-Madinah Al-Munawwarah. It urges us to stimulate officials to set signs indicating such posts such as, for example, two tents as close as possible to the two tents of Um Ma`bad with whatever else is suitable for the rest of posts, after taking the necessary precautions to prevent any transgression that could impart to them the tinge of sanctity or glory, and any deviation from the requirements of Shari`ah (Islamic law). For, the aim is to inform students, researchers and tourists who want to know about this path and these posts, to perceive the difficulties that the Messenger (peace be upon him) went through during this secret and covert trip.This is meant only to give lesson and example and inure people to hardships in Da`wah (calling people to Allah), following the example of the Prophet (peace be upon him).

However, side roads should be built and paved, off the main roads, with rest houses for the tourists, making it easier for people to enter the places where the Prophet (peace be upon him) passed, starting with Hira’ Cave, then Thawr, and the place where the Prophet (peace be upon him) was pursued by Suraqah ibn Malik, until we reach Quba’. This should also include the preceding sites in Makkah Al-Mukarramah, such as Dar Al-Arqam ibn Abul-Arqam, the pass where he and his family were boycotted, the pathway he assumed during the Conquest of Makkah, and then the places he stopped at in Al-Abtah, and also in Al-Hudaybiyah, Hunayn, and Badr. This also applies to sites he stopped at in Al-Madinah Al-Munawwarah, the battlefields of the conquests, and his places of presence in their rural areas, then his path toKhaybar and to Tabuk. This is thus meant to provide people with more information about his unique efforts in spreading the Da`wah, and to teach them to follow the Prophet’s example in that regard. [End of quote]

Likewise, Dr. Faruq Akhdar recommended in his article, published in Al-Jazirah newspaper, issue number 3354, dated 13/1/1402 A.H., the development of archaeological sites in the Kingdom of Saudi Arabia by the Muslims on a continuing basis, to ensure income; as he alleged that petrol reserves would run out. Maintaining his viewpoint, he stated “that Christian religious tourism in the Vatican is one of the main sources of income in Italian economy. Israel sold empty bottles to the Jews in America, under the claim that such bottles were full of holy air from Al Quds.” He also pointed out that among the benefits this will bring about is that it will “Engrave knowledge about Islam in the minds of Muslim children…”

Due to the bad effects that reviving religious monuments have on the `Aqidah (creed), I wanted to clarify the truth and corroborate the writings of scholars on this issue, cooperate with those scholars in righteousness and Taqwa (fear or wariness of offending Allah), advise people for the Sake of Allah, expose suspicious points, and illustrate supporting evidence.

Hence, I would like to say that taking care of monuments in the way mentioned above would lead to Shirk (associating others with Allah in His Divinity or worship). This is because people’s souls are weak and are prone to cling to that which they deems beneficial. Besides, there are many types of Shirk, which are imperceptible for most people. Hence, those who stop at these monuments – whether they are real or fake monuments – will realize that ignorant people wipe themselves with the dirt of these places, and with the trees and stones therein. Those ignorant people also pray there and invoke those to whom the sites are attributed, thinking that this is a means of approaching Allah (Exalted be He), attaining Shafa`ah (intercession), and having theirs distresses relieved. Such an ignorance-based approach is maintained by misleading callers whose souls are impregnated with idolatry, and who exploit these monuments to misguide people and encourage them to visit these monuments in order to acquire some financial gains. Regretfully, there is no one at these monuments to inform people that they are meant only for people to derive an example. Rather, the opposite usually takes place.

The Foundations of Kabah : Shaykh al-Albanee

source: Silsilat ul-ahaadeeth us-saheeha – the series of authentic narrations – hadeeth no. 43
assaheeha translations.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “O ‘Aaisha, if your people had not recently been polytheists (and new converts to Islaam), and if I had enough means to reconstruct it, I would have spent the treasure of the Ka’bah in the way of Allaah, and I would have demolished the Ka’bah and made it at a level with the ground. Then I would have rebuilt it on its original foundations laid by Ibraaheem (Abraham) and made two doors for it – a door facing the east, for the people to enter, and a door facing the west, for their exit… And I would expand (the Ka’bah) by six cubits (around three meters) of area from al-Hijr (the unroofed portion of the Ka’bah which is at present in the form of a semi-circular, wall-surrounded area in the north side of the Ka’bah); (in [another] narration: I would have included the space of al-Hijr in it ), for when the Quraish had rebuilt the Ka’bah, they reduced its (area). And if your people would take initiative after me in rebuilding it, then come along with me so that I could show you what they have left out of it.” He [sallAllaahu ‘alayhi wa sallam] showed her about seven cubits (three and a half meters) of area (from the side of al-Hijr).

In [another] narration from her (‘Aaisha), she said: “I asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) about the wall (i.e., al-Hijr): ‘Is it regarded as part of the House (the Ka’bah)?’ He [sallAllaahu ‘alayhi wa sallam] replied, ‘Yes.’ I said: ‘Then why did they not include it in the House?’ He [sallAllaahu ‘alayhi wa sallam] said, ‘Your people ran short of the means/money (to do so).’ I said: ‘Why is it that the level of its door is raised high?’ He [sallAllaahu ‘alayhi wa sallam] said, ‘Your people did it to admit whomever they liked, and prevent whomever they disliked; (in [another] narration: (They did it) out of vanity so that (they might be in a position) to grant admittance to only whom they wished. So when a person intended to enter it, they called him to climb (the stairs), and when he was about to enter, they pushed him and he fell down). Were your people not close to the Pre-lslamic Period of Ignorance (i.e. they have recently embraced Islaam) and were I not afraid that their hearts might deny (my action), then surely I would have included the (area of the) wall inside (the building of) the House and I would have made its gate touch the ground.’”

Then, when Ibn uz-Zubayr ruled, he demolished it and made two doors for it. (In [another] narration: That was what urged Ibn uz-Zubayr to demolish (the Ka’bah). Yazeed bin Rumaan said: ‘I saw Ibn uz-Zubayr when he demolished it, rebuilt it and included al-Hijr in it. And I saw the original foundations of Ibraaheem (‘alayhi ssalaam) which were of stones joined together resembling the humps of camels.’)

*the translation of the above hadeeth, for the most part, was taken directly from the already translated text of saheeh al-bukhaari and saheeh muslim*

shaykh al-albaani (rahimahullaah) summarizes a number of benefits from the above narration:

“This hadeeth indicates two things:

First: that it is obligatory to delay carrying out rectification, if an evil greater than [its good] results from it. And from it, the scholars of fiqh took their famous principle: ‘Repelling the evil [comes] before bringing the good.’

Second: that the honorable Ka’bah is now in need of the reconstructions that the hadeeth includes, due to the disappearance of the reason for the sake of which the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) left that – and (the reason) is that the hearts of those who were recently polytheists in his time (sallAllaahu ‘alayhi wa sallam) would have a dislike [for it]. And Ibn Battaal has reported from some of the scholars that: ‘the dislike that he (sallAllaahu ‘alayhi wa sallam) feared was that they would accuse him of boasting by himself over them.’

It is possible to list those reconstructions in what follows:

  • 1- Expanding the Ka’bah and building it upon the foundation of Ibraaheem (‘alayhi ssalaat wa ssalaam), and that is by adding approximately six cubits (three meters) of al-Hijr
  • 2- Leveling its ground with the surface of the Haram (Al-Masjid ul-Haraam)
  • 3- Opening another door for it from the Western side
  • 4 – Making the two doors low with the ground to organize and facilitate entering it and exiting from it for everyone who wishes

And indeed, ‘Abdullaah bin uz-Zubayr (radi Allaahu ‘anhumaa) had carried out the fulfillment of this reconstruction completely during his rule in Makkah, but the unjust political administration returned the Ka’bah after him to its previous state!”

the shaykh then mentions the following hadeeth as narrated by Muslim and Abu Nu’aym on the authority of ‘Ataa who said:

“The House was burnt during the time of Yazeed bin Mu’aawiya when the people of Shaam had fought (in Makkah), and it happened with it (the Ka’bah) what was (in store for it). Ibn uz-Zubayr left it (in the same state) until the people came in the season (of Hajj) – he wanted to encourage them or urge them on (to war) against the people of Shaam. When the people had arrived, he said to them, ‘O people, advise me about the Ka’bah. Should I demolish it and then build it from its very foundation, or should I repair whatever has been damaged of it?’ Ibn ‘Abbaas [radi Allaahu ‘anhu] said, ‘An idea has occurred to me, according to which I think that you should only repair whatever has been damaged for it, and leave the House (in the same state) in which people embraced Islaam, (and leave) the stones (in the same state) in which people embraced Islaam and upon which the Prophet (sallAllaahu ‘alayhi wa sallam) was sent.’ So, Ibn uz-Zubayr said, ‘If the house of any one of you was burnt, he would not be pleased until he had reconstructed it, then how about the House of your Lord (which is far more important than your house)?! Indeed, I will seek good advice from my Lord thrice and then I will make up my mind about this affair.’

After seeking good advice thrice, he made up his mind to demolish it. The people were suspicious and fearful that calamity might fall from heaven on those persons who would be first to climb over it (for the purpose of demolishing it), until a man climbed it and threw down one of its stones. When the people saw no calamity befalling him, they followed him and demolished it until they leveled it to the ground. Then, Ibn uz-Zubayr erected pillars and hung curtains on them until the walls were raised. And Ibn uz-Zubayr said, ‘Indeed I heard ‘Aaisha say that the Prophet (sallAllaahu ‘alayhi wa sallam) said: (he then mentioned the first portion of the hadeeth [mentioned in the beginning], then he said) – I today have the means to spend and I don’t fear the people (that they would protest against this change).’ So he expanded it by five cubits (around two and a half meters) of area from the side of al-Hijr until it appeared as the original foundation (upon which Ibraaheem had built the Ka’bah), and the people saw it; and it was upon this foundation that he raised the wall. The length of the Ka’bah was eighteen cubits (around nine meters), and when he had expanded it, he found it to be short (since the addition was made to its width, so naturally the length appeared to be small compared to its width). Therefore, he expanded its length by ten cubits (around five meters). He also constructed two doors, one of which (was meant) for entrance and the other one for exit.

Then, when Ibn uz-Zubayr was killed, al-Hajjaaj wrote to ‘Abd ul-Malik bin Marwaan informing him about it, and telling him that Ibn uz-Zubayr had built (the Ka’bah) on the very foundation (which was laid by Ibraaheem) and which reliable persons among the people of Makkah had seen. Then, ‘Abd ul-Malik wrote to him: ‘Indeed, we are not concerned with disgracing Ibn uz-Zubayr in anything. As for what he added in the side of its length, keep it intact; and as for what he added from the side of al-Hijr, return it to its (previous) foundation, and close up the door which he opened.’ Thus, he (al-Hajjaaj) demolished it (that portion) and rebuilt it on its (previous) foundation.”

*the translation of the above hadeeth, for the most part, was taken directly from the already translated text of saheeh muslim*

shaykh al-albaani continues:

“That is what al-Hajjaaj the oppressor did by the command of ‘Abd ul-Malik the mistaken one, and I don’t think that his regret later on clears him of his mistake. Muslim and Abu Na’eem have also narrated from ‘Abdullaah bin ‘Ubayd who said: Al-Haarith bin ‘Abdillaah came to ‘Abd ul-Malik bin Marwaan as an envoy during his Khilaafa (Caliphate), and ‘Abd ul-Malik said, ‘I don’t think that Abu Habeeb (i.e., Ibn uz-Zubayr) heard from ‘Aaisha that which he claimed to hear from her.’ Al-Haarith said: ‘But yes, I [myself] heard it from her.’ He (‘Abd ul-Malik) said, ‘You heard her saying what?’ He (Al-Haarith) said, ‘She said: the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: (he then mentioned the hadeeth).’ ‘Abd ul-Malik said to Al-Haarith, ‘You heard her saying this?’ He said, ‘Yes.’ Then, he (‘Abd ul-Malik) scratched the ground with his staff for a while and then said, ‘I wish that I had left it and not changed [the reconstructions carried out by Ibn uz-Zubayr].’

And there is in [another] narration from them both (Muslim and Abu Na’eem) from Abu Qaz’ah that: While ‘Abd ul-Malik bin Marwaan was going around the House, he at that time said, ‘May Allaah fight Ibn uz-Zubayr since he uttered a lie upon the mother of the believers, saying: I heard her say: (he then mentioned the hadeeth).’ So, Al-Haarith bin ‘Abdillaah bin Rabee’ah said, ‘Don’t say this O leader of the believers, for I [myself] heard the mother of the believers saying this.’ He (‘Abd ul-Malik) said, ‘If I had heard it before I demolished it (the Ka’bah), I would have left it upon what Ibn uz-Zubayr had built.’

I (Shaykh al-Albaani) say: it was (obligatory) upon him, before the demolition, to verify and to ask the people of knowledge about that, whether it was allowed for him to criticize ‘Abdullaah bin uz-Zubayr and accuse him of uttering a lie upon the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam). And his truthfulness (radi Allaahu ‘anhu) became clear to ‘Abd ul-Malik by Al-Haarith‘s agreeing with it, as many a group from ‘Aaisha (radi Allaahu ‘anhaa) agreed with it. And I have collected their narrations…in this hadeeth, and the hadeeth is detailed from ‘Aaisha. Therefore, I indeed fear that ‘Abd ul-Malik had prior knowledge about the hadeeth before he demolished the House, but he pretended that he did not hear about it except through Ibn uz-Zubayr. So when Al-Haarith bin ‘Abdillaah opposed him, that he also had heard it (the hadeeth) from ‘Aaisha, he (‘Abd ul-Malik) showed regret at what he had done, [but] it was too late for regrets.

On the other hand, it has reached us that there is an idea or plan to expand the area of tawaaf (circumambulation) around  the Ka’bah and transfer the Maqaam Ibraaheem (the Standing Place of Ibraaheem) (‘alayhi ssalaat wa ssalaam) to another place. So in relation to this, I suggest to those responsible (for the Ka’bah) that they hasten to expand the Ka’bah before everything (else) and rebuilt it upon the foundation of Ibraaheem (‘alayhi ssalaat wa ssalaam), fulfilling the noble, honorable Prophetic wish in this hadeeth, and saving the people from the problems of crowding at the door of the Ka’bah which is witnessed every year, and from the domination of the guard over the door who prevents whoever he wishes from entering and allows whoever he wishes, for the sake of a few dirhams!”

Authentic Hadeeths mentioning the virtues of Zamzam water? Ibn Baz

Question:Are there any authentic Hadeeths that mention the virtues of Zamzam water?Answer:

There are Hadeeths which indicate that Zamzam water is noble and blessed. In a Hadeeth confirmed in the Sahih, the Prophet (sallAllaahu `alayhi wa sallam) said about Zamzam water:

“Indeed it is blessed, and that like food, it fills.” (Muslim no. 2473)

And in Abu Dawud’s narration, there is this addition:

“And a cure for illness.” (Abu Dawud At-Tiyalsi 2nd Volume no. 61)

So this Hadeeth proves its virtues, that it is a filling food, a cure for illness, and that it is blessed.

The Sunnah is to drink it as the Prophet (sallAllaahu `alayhi wa sallam) drank it, but it is also permissible to make ablution with it, to use it to purify yourself after you have relieved yourself, and if necessary, to take a shower using it when you are Junub (impure).

It is confirmed that on one occasion, water poured forth from between the Prophet’s fingers, and then people took what they needed from that water, using it to drink, to make ablution, to wash their clothes, or to purify themselves after relieving themselves.

Zamzam water may not be the same as the water that poured forth from between the Prophet’s fingers, but it is also not more blessed, for each has its place as pure water. If it is permissible to use the water that miraculously poured forth from between the Prophet’s fingers for all the purposes mentioned above, then it is also permissible in the case of Zamzam.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 7, Pages 195-196, DARUSSALAM

History of Makkah – Shaikh Safiur-Rahman Mubarakpuri


History of Makkah Mukarramah (Shaikh Safiur-Rahman Mubarakpuri)

Publisher: Darussalam Publishers and Distributors (2002)
Pages: 176 Binding: Paperback

You can buy Here or read most of the book @ Google Books Here

Description from the publisher:

Mentions the different aspects of Makkah, and records the most important historical events that have direct effect on the establishment and sacredness of Makkah as well as its religious weight. Highlights the sites that are highly important whenever Makkah is mentioned like the Black Stone, Zamzarn Well and others. Designates a great part of the book speaking about the Holy Ka’bah and the Holy Mosque updating the extensions and the improvements, that have taken place from the time of Muhammad (S) to the Saudi era.At the end of the book there is a complete appendix about Hajj and its rites.

Excellence of Supplications at Al-Multazim

Iltizaam Between The Corner And The Door ( from Rites of Hajj and Umrah – by Shaik Nasiruddin Albanee )

38. And he may cling to the place between the corner and the Door – placing his chest and face and forearms upon this place.(45)

This is narrated by two isnaads from the Prophet by which the hadith reaches the level of hasan – and is increased in strength by the fact that a group of the Sahaabah acted on it – from them Ibn ‘Abbaas – may Allaah be pleased with him – who said: “This is the Multazam between the Corner and the Door. And it is authentically narrated from ‘Urwah ibn az-Zubair also – see ‘As-Sahaabah, no.2138.

And Ibn Taimiyyah said in his ‘Mansak’ (p.387): “And if he wishes to come to the Multazam – and that is what is between the Black stone and the Door – and he places upon it his chest and face and forearms and hands – and makes du’aa – and he asks Allaah for whatever he needs – then he may do so. And he may do so before the Farewell Tawaaf there being no difference in this being at that time or any other – and the Sahaabah used to do so when they entered Makkah – and if he stands near the Door making du’aa without iltizaam of the House then that is also good, and when he leaves he does not stand or turn or walk backwards.”

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

This is a matter concerning which the scholars differed, although it was not narrated from the Prophet (peace and blessings of Allaah be upon him) (i.e. that was not narrated in a saheeh hadeeth, as the ahaadeeth that were narrated concerning this were deemed to be da’eef or weak). Rather it was narrated from some of the Sahaabah (may Allaah be pleased with them). So is iltizaam (clinging) Sunnah? When should it be done – upon arrival or when about to leave, or at any time?

The reason for this difference of opinion among the scholars is that it is not narrated in the Sunnah of the Prophet (peace and blessings of Allaah be upon him), rather the Sahaabah (may Allaah be pleased with them) used to do that when they arrived in Makkah.

The fuqaha’ said: He (the pilgrim) should do that when about to leave, and should cling to the multazam, which is the area between the corner where the Black Stone is located and the door…

Based on this, there is nothing wrong with iltizaam (clinging to the Ka’bah in this area) so long as that does not involve annoying others.

Al-Sharh al-Mumti’, 7/402, 403.

Visiting the places of Hajj outside of it’s time – Shaykh Rabee’ al-Madkhalee

Bismillaah Al-Hamdulillah wa salatu wa salaamu ‘ala rasulullaah

Visiting the places of Hajj outside of it's time - Shaykh Rabee' al-Madkhalee

Related Links:

What Did Abu Dharr Eat During His 30 Days In Makkah – Dr Murtaza bin Baksh [Video – Urdu/English]

Video Courtesy : Bilal Nahim

It was reported in Sahih Muslim that the Prophet, sallallahu ‘alayhi wa sallam, said to Abu Dharr, who had stayed near the Ka’bah and its coverings for forty days and nights with no food or drink other than (Zamzam), “How long have you been here?” Abu Dharr said, “I have been here for thirty days and nights.” The Prophet, sallallahu ‘alayhi wa sallam, said, “Who has been feeding you?” He said, “I have had nothing but Zamzam water, and I have gotten so fat that I have folds of fat on my stomach. I do not feel any of the tiredness or weakness of hunger and I have not become thin.” The Prophet, sallallahu ‘alayhi wa sallam, said, “Verily, it is blessed, it is food that nourishes.” [Narrated by Imam Muslim, 2473]

The Terms ‘al-Munawarah’ and ‘al-Mukkarama’ – Shaykh Hamad al-Ansaari (rahimahullaah)

The Term ‘al-Munawarah’

Hamad al-Ansaari (rahimahullaah) said:

‘I searched for the origin of what people say these days of al-Madina ‘al-Munawarah’ and I found that the first people to label it ‘al-Munawarah’ were the ‘Uthmaanyoon’.  As for the Companions and the Successors and those after them, then for many centuries they called it al-Madina an-Nabaweeyah.’

AbdulAwal bin Hamad al-Ansaari commented:

‘I noticed from my father -Rahimullaah- that if he saw a person write ‘al-Munawarah’, he would say to him to wipe out the word ‘al-Munawarah’ and write ‘an-Nabaweeyah.’[28]

‘Indeed the people of knowledge apply the term ‘an-Nabaweeya’ to al-Madina.’[29]

The Shaykh also said:

‘Applying the word ‘al-Munawarah’ after the word al-Madina was introduced by the non-Arabs.  What was well known by the Companions and the Successors was the addition ‘an-Nabaweeyah’. Likewise, adding the term ‘al-Mukkarama’ to Makkah is not known.’[30]

Source : Taken from A Brief Biography of Shaykh, ‘Allaama, al-Muhaddith Hamad al-Ansaari – Translated & Compiled  By  Abbas Abu Yahya

Salah (Prayer) inside the Ka’bah (Hijr) is preferred and is a means of drawing close (to Allaah)

Hijr Ka'bah Makkah Masjid al haram

Making Takbir, then du’aa to Allaah after praying two rak’ah inside the Ka’bah (Hijr) is a Sunnah

Question: Is salat inside the Ka’bah in any way superior to salat outside it, and is it permissible for a person to speak of what he has seen inside the ka’bah?

Answer by The Permanent Committee: Salat inside the Ka’bah is preferred, if it is possible to do so without any inconvenience, difficulty or harm to anyone, as the Prophet (salallaahu ‘alaihi wa sallam) entered it and prayed therein, according to an authentic narration in the Sahihain (Two Sahihs). And it has been reported from him (salallaahu ‘alaihi wa sallam) that he came out one day looking sad, and he said: “Verily, I fear that I may have placed a burden upon my Ummah (i.e. by entering the ka’bah).” [1]

And when ‘A`ishah (radiallaahu ‘anha) asked him about salat in the Ka’bah, he said: “Pray in the Hijr, because it is a part of the House.” [2]

This proves that salat inside the Ka’bah is preferred and is a means of drawing close (to Allaah) and an act of obedience, and in it is great merit.

However, it is not fitting that there should be crowding, or harm, or doing anything which causes difficulty to him or to the people. It is enough for him to pray in the Hijr, because it is a part of the House; and there is no objection to speaking about what he has seen inside the Ka’bah, such as its inscriptions, or what is on its ceiling or the like. There is no objection to a person talking and saying: “I saw such and such and such and such.” There is no sin in that.

The Sunnah, when one enters the Ka’bah, is to pray two rak’ahs and to say “Allaahu Akbar” and invoke Allaah, the Almighty, the All-Powerful with whatever supplications are easy for him at the end of it, especially those which have been reported (from the Prophet, salallaahu ‘alaihi wa sallam) because the Prophet (salallaahu ‘alaihi wa sallam) entered the Ka’bah and prayed therein, then he performed Takbir and supplicated Allaah. All of this has been authentically reported from him (salallaahu ‘alaihi wa sallam).

The Permanent Committee; Fatawa Islamiya, Volume 2

[1] Abu Dawud no. 2029.
[2] Abu Dawud no. 2028; Ahmad 6:92

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