He brought some of those with him to Mecca and placed them inside and around the Kaʿba. During his trading expeditions, al-Khuzaʿi came across numerous idols ( assnam) worshipped by the locals. The major change to the Kaʿba occurred when the head of the Khuzaʿa tribe, ʿAmr bin Luhayy al-Khuzaʿi, took over the guardianship from the Jurhum. Photo credit: Al-Sayyid ʻAbd al-Ghaffar/ British Library Pilgrims camping near Mecca in the 1880s. Pilgrims brought expensive gifts to present to the Kaʿba, which eventually became full of treasure. They were powerful in the region and greatly contributed to the prosperity of Mecca. The Jurhum claimed “they were related to Ismaʿil by intermarriage, hence their right to the guardianship” (Hebbo, Tarikh al-ʿArab, 100 and 222). The Kaʿba continued its status as a place of monotheistic religion under its new guardians, the Yemenite tribe of Jurhum. It is believed that, pilgrimage performed by Muslims today is very similar to the one practised during Ibrahim’s time. Photographer: HA Mirza & Son/ British LibraryĪnnouncing the Kaʿba as the House of One God, Ibrahim is considered the founder of tawhid (monotheism) in Mecca, and the one who set up the pilgrimage ritual. Kaʿba during the Hajj season (circa 1907). Al-Mataf refers to the courtyard around the Kaʿba and starts from a fixed point: al-Hajar al-Aswad. Biʾr Zamzam, on the other hand, is believed to have sprung in the place where Ismaʿil stood, thirsty, while his mother engaged in finding water for him.Īlthough it was subject to periods of dryness, the well continues to provide pilgrims with water until today. The Hijr is situated on the north-western side of the Kaʿba, and is marked by a wall surrounding it. Hijr Ismaʿil refers to the place where Ibrahim left his wife and son in Mecca. A photograph showing the main features of the Kaʿba. Today, the Maqam is in a multilateral structure made of glass and brass bars. Maqam Ibrahim on the other hand is named after the place that is believed to have “miraculously” preserved the marks of Ibrahim’s feet when standing at the spot to build the Kaʿba. When pilgrims pass by the stone, they know they have completed one round. He then set the stone as the starting point of tawaf (circumambulation) around the Kaʿba. ![]() Situated in the eastern corner of the Kaʿba, al-Hajar al-Aswad is believed to have descended to Ibrahim from heaven. These are, al-Hajar al-Aswad (the Black Stone), Maqam Ibrahim (the Station of Ibrahim), Hijr Ismaʿil (the Lap of Ismaʿil), Biʾr Zamzam (the Well of Zamzam) and al-Mataf (the circular space around the Kaʿba). The significance of Ibrahim’s Kaʿba is in establishing of most of the features present in today’s Kaʿba. “And remember Abraham and Ismail raised the foundations of the House (with this prayer): ‘Our Lord! accept (this service) from us for thou art the All-Hearing and the All-Knowing’ - Qurʼan 2:127 The first Kaʿba was without a roof and there are different traditions concerning the number of its doorways. Following God’s instructions, Ibrahim and his son Ismaʿil (Ishmael) raised the walls of the building on the foundations that were already in place since Adam’s time. It was, however, during the time of Prophet Ibrahim (Abraham) that the Kaʿba acquired its current shape and characteristics. “The first House (of worship) appointed for men was that at Bakka full of blessing and of guidance for all kinds of beings.” - Qurʼan 3:96 Its foundation is believed to go back to the Day of Creation when Prophet Adam built it as a house of worship. Behind its majestic cubic shape hides an interesting story of its construction. Muslims in general believe that the Kaʿba was the first structure on earth. Photo credit: HA Mirza & Sons/ British Library It is located at the centre of the Great Mosque in Mecca.Īlthough other Kaʿbas existed in the pre-Islamic period, such as the Kaʿba of Petra and the Kaʿba of Najran, the Kaʿba of Mecca was the most popular, hence taking over the name without the need to specify its location (Hebbo, Tarikh al-ʿArab, 380). It is known as al-Bayt al-Haram (the Sacred House) and the second qibla (direction). ![]() ![]() These visual materials are provided with short descriptions without any further elaboration on the history of the places or people captured.ĭisplaying a number of those photographs along with some external materials, this blog presents a historical narrative of the Kaʿba, its physical features, and the development of its religious status before becoming the site of the Muslim pilgrimage. The India Office Records contain some fascinating visual materials, mainly photographs capturing the Kaʿba and the Hajj Season (pilgrimage) in the late 19th century and early 20th century.
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