Verse 125 of Surah Al-Baqarah, like a brilliant gem in the divine discourse, speaks of the exalted position of the Kaaba as Mathabatun linns (a place of return for mankind) and a sanctuary of security. It refers to the station of Abraham as a place of prayer (Musall) and emphasises the divine covenant with Abraham and Ishmael to purify the House. This verse, serving as a guiding lamp illuminating the path of worship and nearness to God, commands not only the external and internal purification of the House but also assigns the continuous responsibility of safeguarding the sanctity of the sacred precincts upon the believers. In this treatise, adopting a scholarly and systematic approach, the content and analyses of the lecture are presented in an academic and dignified framework to advance the understanding of specialists concerning this verse and its implications.
And when We made the House a place of return for mankind and a sanctuary, and [said], Take, therefore, the station of Abraham as a place of prayer. And We commanded Abraham and Ishmael, Purify My House for those who perform Tawaf and those who are devoted [in worship] and those who bow and prostrate themselves.
The Bayt, as the axis of monotheism and the focal point of the believers congregation, is introduced in this verse with three characteristics: Mathabatun (a place of return and visitation), Amn (a source of security and power), and Musall (a place of worship). These attributes position the House as the pulsating heart within the body of the Islamic Ummah, guaranteeing the spiritual and social vitality of the Muslims.
Security, like a firm shield, is an essential prerequisite for every human society. By divine decree, the House is designated as a sanctuary, providing a setting conducive to worship, contemplation, and social activities. This security transcends the material dimension, extending to spiritual and psychological tranquillity, which is actualised under the auspices of the Houses purity.
Verse 125 of Surah Al-Baqarah presents the House as the pivot of monotheism and communal life, endowed with the features of a place of return, sanctuary, and site of prayer, thereby playing a central role in the religious and social existence of the Muslims. These characteristics underpin the imperative of purifying the House and preserving its sanctity for worship.
The phrase And We commanded Abraham and Ishmael refers to a divine pact entrusting Abraham and Ishmael with the duty to purify the House. This covenant, like an unbreakable pact, delineates the prophets responsibility in maintaining the sanctity of the House.
Within the prophetic system, the simultaneous existence of multiple prophets is possible; however, the imamate is characterised by the presence of a single appointed Imam, to whom others are subordinate. Abraham, as a patriarchal figure with a superior status, and Ishmael, as the youthful prophet, collaborate in this covenant, while the preeminence of Abraham remains preserved.
Contrary to some juridical views that regard preliminary conditions as non-binding, the sacred and divine nature of the covenant renders it obligatory. The Quran, emphasising And they were mindful of their covenant, enjoins adherence to the covenant.
Certain legal rulings consider preliminary conditions as non-binding, which leads to social mistrust. This stance, damaging to the dignity of Muslims, conflicts with the spirit of the Quran that stresses adherence to covenants.
Customary agreements (Qaulnmah) are social commitments which, if unfulfilled, lack legal enforceability. This diminishes social trust and indicates the necessity to reconsider jurisprudential rulings to enhance commitment to promises.
Commitment to covenants acts as a mirror reflecting the credibility of Muslims internationally. Failures in upholding promises tarnish the global image of Islam.
The divine covenant with Abraham and Ishmael constitutes a sacred obligation to purify the House, imposing a permanent duty beyond jurisprudential constraints. Critique of non-binding legal views and emphasis on covenantal fidelity indicate the need for a re-evaluation in religious sciences to reinforce social trust and global standing of Muslims.
Purification of the House, like a pure stream, denotes both external cleansing (from idols and impurities) and internal purification (from polytheism and worldly distractions). This purification forms the foundation for worship and proximity to God.
Purification of mosques and sacred places is a communal obligation (Wajib Kify) that precedes worship. This obligation, as a steadfast pillar, highlights the importance of purity within the Islamic devotional system.
Purity, like a pervasive light, encompasses three aspects: personal (for the self), interpersonal (for worship), and social (for the community). God dwells near the contrite and pure-hearted, and purity of the heart is essential for connection with the Divine.
The purification of the House pertains to four categories of worshippers: ifn (circumambulating), kifn (those observing itikf), Rukk (those who bow), and Sujd (those who prostrate). These four groups, like four wings of spiritual flight, demonstrate the diversity of worship within the House.
These four states of worship constitute distinct stages in a spiritual journey and are mutually exclusive; they cannot be performed simultaneously. awf symbolises movement and dynamism, while Akf represents stillness and concentration.
Akf, which requires intention, willpower, and strength, is regarded as superior to awf, which even children can perform, whereas Akf demands mature volition.
Purification of the House is a divine duty that, in its external, internal, and social dimensions, is essential for worship and nearness to God. ifn, kifn, Rukk, and Sujd comprise four categories of worshippers whom the House is purified to serve. Due to its requirement for intention and concentration, Akf is deemed superior to awf.
Colonialism, like a heavy shadow, has weakened the devotional character of the Kaaba and other sanctuaries through the creation of markets and buildings. The Abu Sufyan market in Mecca exemplifies this deviation, diverting pilgrims from worship toward material pursuits.
Holy sanctuaries such as the Shrine of Lady Masoumeh have become polluted due to their proximity to markets, toilets, and commercial activities. This pollution acts like dust on the mirror of spirituality, undermining the purity and sanctity of the sanctuary.
Sanctuaries, like precious gems, require horizontal and vertical boundaries to provide space for worship, contemplation, and circumambulation. The high cost of land is often an excuse for ignoring these boundaries, constituting a breach of divine obligation.
The proximity of toilets to sanctuaries contaminates the minds of pilgrims and undermines psychological and spiritual purity. This issue acts as a thorn in the pilgrims path, obstructing concentration on worship.
Tall structures surrounding the Kaaba pose a potential threat in the event of natural disasters, endangering the security of the House. Such unprincipled development violates the purity and security of the House.
Due to gender segregation and space constraints, awf and Akf have been restricted or suspended in many sanctuaries. These limitations constitute barriers to worship and impede the full realisation of the verse.
Management of sanctuaries, prioritising commerce and trade, has disregarded sanctity and purity. This negligence of the spiritual essence has led to a decline in the sanctity of sacred places.
Due to the infiltration of materialism, proximity to markets and toilets, and unprincipled urban development, sacred sanctuaries have drifted away from purity and sanctity. Establishing boundaries, redesigning spaces, and reforming management are indispensable for reviving traditional worship and preserving the sanctity of sanctuaries.
Islam, in its philosophy and geometry, possesses a rich and advanced engineering tradition that has been neglected in the design of sacred places. This engineering, like a precise blueprint, can reconstruct worship spaces adhering to principles of aesthetics and spirituality.
The buildings surrounding sanctuaries lack Islamic engineering principles and are tainted by commercial interests. This deficiency, like a wound on the body of sacred places, signals the necessity for design reassessment.
To revive awf and Akf, gender-based scheduling (e.g., mornings for women and afternoons for men) or separate spaces can be devised. These solutions act as bridges to worship, facilitating the realisation of the verse.
Religious sciences, like a guiding torch, bear heavy responsibility in determining societal obligations to preserve sanctuary boundaries. Negligence in this field has led to diminished spirituality and deviation from the verses objectives.
Islamic engineering, with its inherent capacities, can transform sanctuaries into pure and spiritual spaces. Practical measures, such as gender-based scheduling and spatial redesign, alongside an active role of religious sciences, offer pathways to restore purity and worship in sanctuaries.
Verse 125 of Surah Al-Baqarah, like a star in the heavens of revelation, stresses the necessity of purifying the House and preserving its sanctity for the ifn, kifn, Rukk, and Sujd. This purification, encompassing external, internal, and social cleansing, is a permanent duty incumbent upon Muslims. The divine covenant with Abraham and Ishmael models adherence to divine commands and critiques non-binding juridical perspectives. Contemporary challenges, including the pollution of sanctuaries by materialism, absence of protective boundaries, and restrictions on awf and Akf, underscore the need for revising management and architectural design of sacred places. Religious sciences, relying on Islamic engineering and practical solutions, can transform these sites into centres of worship and spirituality. Preserving the boundaries and purity of sanctuaries is not only
