Tafsir of Al Imran 3:96-97

Surah Al 'Imran (The Family of Imran): Verses 96-97

Verse 96: {Indeed, the first House [of worship] established for mankind was that at Bakkah [Mecca]—blessed and a guidance for the worlds.}

Verse 97: {In it are clear signs: the standing place of Abraham. And whoever enters it will be safe. And [it is] for Allah from the people the Hajj to the House, whoever is able to make the way to it.}

There are several ways this verse connects to what preceded it:

1. Response to Jewish Objections: When the Prophet (PBUH) changed the Qibla (direction of prayer) to the Ka'bah, the Jews objected, claiming that Jerusalem (Bayt al-Maqdis) was superior because it was established first, is the place of gathering (Hashr), and was the Qibla for all previous prophets. Allah responded by stating that the Ka'bah was the first House established for mankind, indicating its superior status, thus justifying its designation as the primary Qibla.
2. Justification for Abrogation (Naskh): The preceding verses discussed the permissibility of abrogation. The Prophet (PBUH) used the abrogation of dietary laws previously permitted to the Children of Israel as evidence for the permissibility of abrogation. The most significant abrogation was the change of the Qibla. Allah mentions the Ka'bah's virtue here to explain why the Qibla was changed to it—because it is superior.
3. Following Abraham's Path: Since Allah commanded, {So follow the religion of Abraham, inclining to truth...} (Al 'Imran: 95), and Hajj was a central rite of Abraham's religion, Allah mentioned the Ka'bah's virtue here as a foundation for establishing the obligation of Hajj.
4. Refuting Claims of Adherence to Abraham: Both Jews and Christians claimed to follow Abraham's path. Since the Hajj to the Ka'bah was part of Abraham's path, and the Jews and Christians do not perform this Hajj, this proves their claim false.

Issue 1: The Meaning of "The First House" (أول بيت)

The precise meaning of "first" is debated:

• The Preceding Individual Instance: The term "first" refers to the first specific instance. If someone says, "The first slave I buy will be free," and then buys two slaves at once, neither is freed because the condition was for the first individual one.
• Application to the Ka'bah: The verse means the Ka'bah was the first House established for mankind (لِلنَّاسِ). This implies it was established for the common benefit of all people, unlike other houses specific to individuals or groups.
• Implication of "For Mankind": Being established for all people means it was designated for acts of worship, obedience, and as a Qibla for creation. This includes being a Qibla for prayer, a site for Hajj, and a place where the reward for good deeds is multiplied.

Objection: If it is the first in this description, it implies there must be a second sharing these attributes (like Bayt al-Maqdis), which is not the case regarding the obligation of Hajj.

Response:

1. Linguistically, "first" denotes the initial occurrence, whether followed by another instance or not (e.g., "This is the first time I arrived in Mecca").
2. Alternatively, "first House established for mankind" means the first House established for the worship and obedience of mankind. Bayt al-Maqdis shares the attribute of being a place of worship, as indicated by the Prophet's (PBUH) saying: "No one should set out on a journey except to three mosques: Al-Masjid al-Haram, Al-Masjid al-Aqsa, and my mosque [in Medina]." This is sufficient for the Ka'bah to be called the "first House established for mankind," even if Bayt al-Maqdis shares some aspects of worship, it does not share all aspects, such as the obligation of Hajj.

Issue 2: The Nature of its "Firstness" (In Construction vs. Blessing)

The word "first" could refer to:

1. Its precedence in construction/establishment.
2. Its precedence in being blessed and a guidance.

View 1: First in Construction/Establishment

• Narration 1 (Pre-creation): Some narrations state Allah created the site of the Ka'bah 2,000 years before creating the earth, with its foundations in the seventh lower earth. A narration attributed to the Prophet (PBUH) states Allah commanded angels to build a house on Earth mirroring the Bayt al-Ma'mur (the House in heaven), and people were commanded to circumambulate it before Adam was created.
• Narration 2 (Water/Adam): Others say it was the first house placed on the water when the earth and heavens were created, existing 2,000 years before the earth, appearing as white foam, beneath which the earth was spread out.
• Narration 3 (Adam): When Adam was sent down, he felt lonely and was commanded to build the Ka'bah and circumambulate it. This practice continued until Noah's time. During the Flood, the Ka'bah was raised to the seventh heaven, where angels worshiped. After the Flood, its site was lost until Gabriel guided Abraham to rebuild it with Ishmael.

The Stronger Opinion: The Ka'bah existed in Adam's time. Evidence:

1. All prophets were obligated to pray (Sujud/prostration), which requires a Qibla. If the Qibla of earlier prophets (like Seth, Idris, Noah) was elsewhere, the verse stating the Ka'bah is the first house established for mankind would be contradicted. Thus, their Qibla must have been the Ka'bah, proving its perpetual honor.
2. Allah named Mecca Umm al-Qura (Mother of Cities), implying its precedence in virtue since its existence.
3. The Prophet (PBUH) said on the day of Mecca's conquest: "Indeed, Allah made Mecca sacred the day He created the heavens and the earth." Sanctity requires existence.
4. Narrations from Companions and Successors indicate its existence before Abraham.

Counterarguments to Pre-Abrahamic Existence:

1. The Prophet (PBUH) said: "O Allah, I have made Medina sacred just as Abraham made Mecca sacred." This suggests Abraham established Mecca. Rebuttal: The Ka'bah existed, but Abraham established its sanctity (or re-established it).
2. The verse: {And [recall] when Abraham was raising the foundations of the House and [with him] Ishmael} (Al-Baqarah: 127). Rebuttal: The House may have existed, collapsed, and Abraham was commanded to raise its foundations again, which is common in reports.
3. The idea that the physical structure was raised to heaven during the Flood is deemed unlikely by Al-Qadi, as sanctity belongs to the location (the specific direction), not the physical stones, which would lose their honor if moved elsewhere. Rebuttal: The physical structure gained honor by being moved to that exalted location, serving as a sign of the location's supreme sanctity.

View 2: First in Blessing and Guidance This view holds that the "firstness" refers to its being the first in blessing and guidance.

• The Prophet (PBUH) was asked about the first mosque established, and he replied: "Al-Masjid al-Haram, then Al-Masjid al-Aqsa," noting a 40-year gap.
• Ali (RA) stated: "There were houses before it, but it is the first house established for mankind with guidance, mercy, and blessing." He noted it was first built by Abraham, then by the Jurhum tribe, then the Amalekites, and finally by Quraysh.

Conclusion on "Firstness": The verse must indicate precedence in virtue and honor, as the primary goal is to elevate it above Bayt al-Maqdis, which is achieved through virtue, not just construction time. However, precedence in virtue does not negate precedence in construction.

Issue 3: Virtues of the Ka'bah

If the "firstness" refers to virtue, here are the virtues mentioned:

1. Builder's Status: The Ka'bah was built by Abraham (the Friend of Allah), while Bayt al-Maqdis was built by Solomon (peace be upon them both). Abraham holds a higher rank than Solomon, making the Ka'bah superior. The command came from Allah, the engineer was Gabriel, the builder was Abraham, and the assistant was Ishmael.
2. The Standing Place of Abraham (Maqam Ibrahim): The stone that softened under Abraham's foot, sinking his foot while remaining hard everywhere else, is a clear miracle only Allah can perform and only reveal through prophets. After his foot was lifted, the stone regained its hardness, remaining as a perpetual sign.
3. Pebble Collection: Despite hundreds of thousands performing Hajj annually, each throwing 70 pebbles (totaling millions over millennia), the collected pebbles remain few, and the area is not a water runoff or subject to strong winds that would sweep them away. Narrations suggest accepted pilgrims' pebbles are raised to heaven.
4. Birds Avoidance: Birds avoid flying directly over the Ka'bah, veering away when they reach its zenith.
5. Safety and Sanctuary: Wild animals (like dogs and gazelles) gather there without harming each other. Anyone residing in Mecca is safe from plunder and raids, due to Abraham's prayer: {My Lord, make this a secure city} (Al-Baqarah: 126). No tyrant has ever completely destroyed Mecca, whereas Nebuchadnezzar completely destroyed Bayt al-Maqdis.
6. The Event of the Elephant: Abraha attempted to destroy the Ka'bah with his army and elephants, but Allah sent flocks of birds (Ababil) carrying small stones, destroying the king and his army. This is a clear sign of the Ka'bah's honor and a precursor to Muhammad's prophethood.
   • Objection: Could this be due to a powerful, unknown talisman? Response: If it were a talisman, it would be unique, as no other structure has maintained such preservation over such a long period. Such preservation belongs only to miracles performed by prophets.
7. Location in a Barren Valley: Allah placed it in a valley without cultivation for several wisdoms:
   • To cut off the hope of its guardians from relying on anyone but Allah.
   • To deter tyrants and kings who seek worldly comforts from settling there.
   • To ensure it is sought only for pure worship and visitation, not for trade.
   • To demonstrate the virtue of poverty: placing the noblest house in the least endowed worldly location, implying that the poor in this world will be the inhabitants of the secure station in the Hereafter.
   • Just as He placed the Ka'bah in a place devoid of worldly blessings, He places the "Ka'bah of gnosis" (true knowledge) only in hearts devoid of worldly love.

Thus, the Ka'bah is the first house in terms of virtues, invalidating the Jewish claim that Bayt al-Maqdis is superior.

Issue 1: Bakkah vs. Mecca

• Identity: Bakkah is Mecca. The difference between the letters Bā’ (ب) and Mīm (م) is slight in articulation, allowing them to substitute for each other (like dā’ib and dā’im).
• Etymology of Bakkah:
  1. From al-bakk, meaning pushing or crowding. People are said to tabāka (crowd/push) during Tawaf. This is supported by Sa'id ibn Jubayr, Al-Baqir, Mujahid, and Qatadah.
  2. It means it breaks the necks of tyrants; any tyrant intending evil against it has his neck broken.
• Etymology of Mecca:
  1. From makk (to suck dry), meaning it wipes away sins.
  2. From imtak (to draw out completely), as it draws people from all corners of the earth.
  3. From makk (to absorb water), due to the scarcity of water in its land.
  4. It is the center of the Earth, and springs flow from beneath it, so the entire earth draws water from Mecca.
• Distinction: Some differentiate: Bakkah is the name for the Mosque specifically, as the root relates to crowding during Tawaf. Mecca is the name for the entire city. The majority hold that Mecca is the name for the Mosque and the circumambulation area, while Bakkah is the name for the city, supported by the verse structure: {the House... in Bakkah}, implying Bakkah is the container (the city) for the House.

Issue 2: Names of Mecca

Al-Qaffal mentioned several names: Mecca, Bakkah, Umm Rahm, Kuwaysa', Al-Bashasha (which destroys those who disrespect it), and Umm al-Qura (Mother of Cities), because the earth was spread out from it.

Issue 3: Names of the Ka'bah

1. Al-Ka'bah: Signifies loftiness and elevation (like the ka'b of the ankle). It is named this because it is the most noble, ancient, and virtuous house on Earth.
2. Al-Bayt al-'Atiq (The Ancient House):
   • It is ancient (as established earlier).
   • Allah saved it from drowning by raising it to heaven.
   • It is called Atiq like a strong bird in its nest; anyone intending to harm it is destroyed by Allah.
   • Allah freed it from belonging to any created being.
   • Anyone who visits it is freed by Allah from the Fire.
3. Al-Masjid al-Haram (The Sacred Mosque): Its sanctity will be explained later.

Query: How can the verse say {the first House established for mankind} (implying for people) and also {purify My House for those who circumambulate} (implying it is Allah's)? Answer: The House belongs to Allah, but He established it not for His own benefit (as He is transcendent) but as a Qibla for people's supplications.

1. Blessed (Mubārak)

• Grammar: Mubārak is in the accusative case, functioning as a Hāl (circumstantial adverb): "It was established in Bakkah, while being blessed."
• Meaning of Blessing: Blessing means growth/increase or permanence/stability.
  • If Growth: Deeds performed there have increased reward. The Prophet (PBUH) stated the superiority of Al-Masjid al-Haram over his mosque, and a prayer in his mosque is better than 1,000 prayers elsewhere. Hajj itself brings immense reward: {Whoever performs Hajj... will emerge free of sins as the day his mother bore him.}
  • If Permanence: The Ka'bah is never without those circumambulating, staying, bowing, and prostrating. Since the Earth is a sphere, at any given moment, it is morning, noon, afternoon, evening, or night for some group, meaning the Ka'bah is perpetually being turned toward by people praying. Furthermore, its existence for thousands of years is a form of permanence.

2. Guidance for the Worlds (Hudā li-l-'Ālamīn)

• Meaning 1 (Direction): It is the Qibla by which the worlds are guided to the direction of their prayers.
• Meaning 2 (Proof of God): It is a sign pointing to the existence of the Chosen Creator, and the truthfulness of Muhammad (PBUH) in his prophethood, encompassing all the signs and miracles mentioned.
• Meaning 3 (The Path to Paradise): Whoever fulfills the obligatory prayers toward it earns Paradise.

The verse continues: {In it are clear signs: the standing place of Abraham. And whoever enters it will be safe.}

View 1: The Signs are General The signs are the general virtues already mentioned: safety for the fearful, the miraculous collection of pebbles, birds avoiding it, healing associated with it, swift punishment for those who violate its sanctity (like the People of the Elephant). In this view, the mention of Maqam Ibrahim is separate, indicating that in addition to these signs, it is also the standing place of Abraham.

View 2: The Signs are Specific The signs are the Maqam Ibrahim and the safety of entry.

• Objection: "Signs" is plural, but Maqam Ibrahim is singular.
• Response:
  1. Maqam Ibrahim itself constitutes multiple signs (the impression of the foot, the depth of the impression, the selective softening of the stone, its preservation). It is like saying {Indeed, Abraham was a nation...} (Al-Nahl: 120).
  2. The safety of entry ({And whoever enters it will be safe}) is also part of the signs. The plural form can sometimes refer to two items, as in {Indeed, if you two repent to Allah, then your hearts have inclined [toward righteousness]} (At-Tahrim: 4).
  3. The verse implies three signs: Maqam Ibrahim, safety upon entry, and the obligation of Hajj (with the word an implied: "and that Allah has upon the people the Hajj...").
  4. Mentioning just these two (Maqam and Safety) implies the abundance of other signs.
  5. Some read the word as singular: Āyatun Bayyinah (a clear sign).
  6. Al-Mubarrad suggests Maqam is a verbal noun (masdar) and refers to all the stations/rites Abraham established during Hajj, which are numerous, thus equating the signs with the rites of Hajj.

The Standing Place of Abraham (Maqām Ibrāhīm)

1. When the Ka'bah walls were high, Abraham stood on this stone to place the upper stones, causing his feet to sink.
2. When visiting from Syria, Hagar asked him to descend so she could wash his head. He refused (having sworn not to descend until returning). She brought the stone, and he stood on it while she washed one side of his head, then moved it to wash the other side, leaving the impressions.
3. It is the stone upon which Abraham stood when calling people to Hajj. (It is possible he stood on it for all these purposes).

Whoever Enters It Will Be Safe (Wa Man Dakhala-hu Kāna Āminan)

This is supported by other verses confirming the sanctuary of the Haram (e.g., Al-Baqarah: 125, Al-'Ankabut: 67).

Legal Debate (Regarding Punishment):

• All agree that if someone commits murder inside the Haram, they are subject to Qisas (retaliation) there.
• The dispute is if someone commits a crime outside the Haram and flees inside:
  • Shafi'i: Qisas is carried out inside the Haram.
  • Abu Hanifa: He is denied sustenance (food, drink, trade) until he leaves, then Qisas is carried out. Abu Hanifa used this verse, arguing that if the statement {was safe} is taken as a literal report, it contradicts reality (since he might still be killed later), so it must be interpreted as a command to grant safety except in cases of murder (which violates the sanctity itself) or lesser crimes.

Our Response (The Majority): The phrase {was safe} confirms the existence of safety. It is sufficient if safety is established in some aspects:

1. Safety from Hellfire: Whoever enters for worship is safe from the Fire on the Day of Judgment.
2. Innate Compassion: Allah instills compassion in people's hearts toward anyone seeking refuge there, causing them to repel harm from him, which happens most of the time.
   • This interpretation is stronger because it avoids treating a report as a command (as Abu Hanifa did) and relies on a known virtue of the Ka'bah that would be a valid argument for Jews and Christians, unlike a ruling specific to Islamic law (Shari'ah).
3. Specific Historical Safety: It refers to the safety granted during the Prophet's (PBUH) entry during the Treaty of Hudaybiyyah (as per Al-Fath: 27).
4. Safety from Past Sins: Whoever performs Hajj is safe from sins committed before it.

The core principle is that the statement confirms the existence of safety in at least one dimension, fulfilling the text without contradicting established rulings on Qisas.

Verse 97 (Conclusion): {And [it is] for Allah from the people the Hajj to the House, whoever is able to make the way to it.}

Issue 1: Pronunciation of Hajj (Hajj vs. Hijj)

• Hajj (with fatḥa on the Hā’): The dialect of Hijaz.
• Hijj (with kasra on the Hā’): The dialect of Najd. They mean the same thing.

Issue 2: Grammatical Status of {Whoever is able} (Man Istata'a)

1. Substitution (Badal): In the genitive case, substituting for an-nās (the people). Meaning: Hajj is obligatory upon those among the people who are able.
2. Conditional (Shart): If the sentence is resumed conditionally, the consequence (the obligation) is omitted because it is implied by the preceding context. Meaning: Whoever is able to make the way to it, then Hajj is obligatory upon him.
3. Topic Marker (Mubtada'): In the nominative case, serving as a topic for the people: Who among the people must perform Hajj? Answer: Those who are able.

Issue 3: Definition of Ability (Istita'ah)

The majority agree that provisions (Zād) and transportation (Rāḥilah) are prerequisites for ability. Narrations from Companions confirm this interpretation of the Prophet's (PBUH) explanation.

• Some scholars suggest that if a young, healthy person has no wealth, he must work until he earns enough for Hajj, even if it means crawling if necessary, because he has an inheritance (the Ka'bah) in Mecca he would not abandon.
• Counterpoint: Tying ability strictly to Zād and Rāḥilah ignores other factors like physical health and safety of the road, which are implied by the general meaning of "ability." Relying solely on isolated reports (Ahad) to override the apparent meaning of the Qur'an is problematic, especially since these reports seem to ignore health and safety, which are necessary for ability. The ruling should rely on the general principle: {Allah does not burden a soul beyond that it can bear} (Al-Baqarah: 185).

Issue 4: Are Non-Believers Obligated?

Some argue that the verse {And [it is] for Allah from the people...} includes disbelievers, meaning they are obligated by the branches of the Law (Furu' al-Shara'i'). Rebuttal: Lack of faith is not a valid excuse to exempt one from a general command, just as a disbeliever is obligated to believe in Muhammad (PBUH) even if the prerequisite (belief in Allah) is absent, or obligated to pray even if the prerequisite (Wudu') is absent.

Issue 5: Is Ability Pre-Action or Concurrent?

The Mu'tazila argue that ability must precede the action. If ability were concurrent with the action, then anyone who hasn't performed Hajj would be considered able (since they haven't failed the action yet), meaning the command wouldn't apply to them, which is contrary to consensus.

• Our Response: This logic applies to them too. If ability precedes the action, the command must come either before or after the motive (Dā'i) for the action arises. Before the motive, action is impossible (making the command an unbearable burden). After the motive, the action becomes necessary, making the command redundant. Thus, in both cases, the command would not apply, leading to the conclusion that no one is commanded to perform Hajj—which is false by consensus.

Issue 6: Is Hajj Repeated Annually?

When this verse was revealed, the Companions asked if Hajj was obligatory every year. The Prophet (PBUH) remained silent for three times, then said on the fourth: "If I said yes, it would become obligatory every year, and if it became obligatory, you would not fulfill it, and if you failed to fulfill it, you would become disbelievers. So leave me as I have left you. When I command you to do something, do of it what you can..." This proves the command does not imply repetition, as the Companions needed clarification on this point.

Issue 7: Defining Ability (Revisited)

Ability means the possibility of reaching the destination. This requires: sound health, safety from enemies/predators, sufficient provisions/transportation, and settling all debts and returning all trusts. If one must support dependents, Hajj is not obligatory unless one leaves enough for their sustenance during the journey.

Verse 97 (Final Clause): {And whoever disbelieves—then indeed, Allah is free from need of the worlds.}

Issue 1: Connection to the Preceding Command

1. Independent Warning: It is a general warning to all disbelievers, unrelated to the Hajj command.
2. Related to Hajj:
   • Those who abandon Hajj: The context implies that "disbelief" here means abandoning the obligation of Hajj. This is supported by narrations stating: "Whoever dies without performing the obligatory Hajj may die as a Jew or a Christian."
     • Rebuttal: This might be hyperbole (exaggeration), similar to saying someone's heart "reached the throat" (meaning extreme fear), or the Prophet's saying, "Whoever intentionally abandons prayer has disbelieved."
   • Those who reject the obligation of Hajj: The stronger view is that this warning applies to those who reject the obligation itself. Narrations suggest that when the command for Hajj was given, the Prophet (PBUH) addressed the six religious groups (Muslims, Jews, Christians, Sabians, Magians, Polytheists), commanding them to perform Hajj. The five non-Muslim groups rejected it, leading to the revelation: {And whoever disbelieves...}

Issue 2: The Nature of Hajj Obligation

Acts of worship are divided:

1. Basis is Rational, Details are not: Like prayer (basis: glorifying Allah; details: specific movements are not fully rational).
2. Hajj: It involves travel to a specific place with specific rites. The wisdom behind the details is not fully known, and the basis (why this specific place/ritual) is not fully known rationally.

Performing this second type of worship (Hajj) is a greater sign of complete servitude and submission than the first type, as the performer of the first type might be motivated by perceived worldly benefits, whereas the performer of the second type acts purely out of obedience.

Emphasis on the Hajj Command:

1. {For Allah upon the people...}: It is an obligation due to His Divinity, requiring submission whether the wisdom is known or not.
2. {Upon the people... whoever is able}: The substitution emphasizes the command and shows intense care. The initial generality followed by specification shows great concern.
3. Use of Lām (for) and ’Alā (upon): Both convey obligation.
4. General Scope: The obligation applies to every capable individual, showing the seriousness of the command.
5. Severe Warning: Equating abandoning Hajj with disbelief is a severe warning.
6. Allah's Self-Sufficiency: Mentioning His self-sufficiency indicates displeasure and abandonment of the one who neglects it.
7. {From the worlds}: He is self-sufficient from all worlds, making His self-sufficiency from one individual's obedience even more pronounced.
8. Purpose: The obligation is purely for His glory and majesty, not for His benefit or to avert harm from Him.

Supporting Narrations: The Prophet (PBUH) urged: "Perform Hajj before you cannot perform it, for the House has been destroyed twice and will be raised a third time," and "Perform Hajj before the land side prevents travel."

This verse begins the next section, addressing the People of the Scripture (Jews and Christians) directly regarding their rejection of Allah's signs.