Commentary on the Quran (Chapter 3:96-97)

Commentary on the Quran (Chapter 3:96-97)

By: Mohammad Sobhanie

The First House of Worship

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ ‎﴿٩٦﴾‏ فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ ‎﴿٩٧﴾‏

3:96 Indeed, the first House (of worship) established for mankind was that at Makkah – blessed, and a guidance to the peoples.

3:97 In it are clear signs (such as) the standing place of Abraham. And whoever enters it shall be safe. And (due) to Allah (SWT) from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allah (SWT) is free from need of the worlds.

Commentary: The Jews had two criticisms of the Prophet of Islam (PBUH). The first was their accusation that Islam did not adhere to the dietary laws of the Prophet Abraham (AS) and Noah (AS). Verse 93 of Surah Aal-e-Imrān refutes this claim, and those interested can refer to the commentary on Verses 93 to 95 of Surah Aal-e-Imrān for more information.

The second criticism was that all prophets from the lineage of the Prophet Abraham (AS) prayed toward the direction of the Masjid-al-Aqsa, while the Prophet of Islam (PBUH) turned away from it and prayed toward the Kaʿbah. In response, Verses 3:96-97 were revealed, and the virtue of praying toward the Kaʿbah over the Masjid-al-Aqsa was stated.

This virtue is deeply rooted in the historical and spiritual significance of the Kaʿbah, which is 1) the House of God [1]; 2) the first House of worship built for the guidance of humanity [2]; and 3) Allah (SWT) called people to its pilgrimage[3]. Verses 3:96 reads: Indeed (إِنَّ), the first House (of worship) established for mankind (أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ) was that at Bakkah (بِبَكَّةَ) – a blessed (مُبَارَكًا), and a guidance for the worlds (وَهُدًى لِّلْعَالَمِينَ).

According to Islamic history and sources, the Kaʿbah was built by the Prophet Adam (AS) and was damaged in the flood of Noah (AS). The Prophet Abraham (AS), known for his unwavering faith and devotion to God, was commissioned by Allah (SWT) to rebuild the Kaʿbah as a place of worship and prayer. [4]

Following the reconstruction of the Kaʿbah, Allah (SWT) issued a divine command to the Prophet Abraham (AS), instructing him to invite all humankind to the Hajj, the pilgrimage to the Kaʿbah. [5] This obligatory and weighty pilgrimage is a testament to the virtue of praying to the Kaʿbah compared to the Masjid-al-Aqsa.

The word “Bakkah” (بَكَّهْ) comes from the verb Bakka (بَكَّ), with double “k,” and means to crowd, and in verse 3:96 refers to the land on which the Kaʿbah was built due to the gathering of many people during the Hajj.

According to a narration from Imam Ja’far Sadiq (AS), “Makkah” is the name of the entire city, whereas “Bakkah” specifically refers to the area where the Kaʿbah stands. Some commentators suggest that “Bakkah” is a variation of “Makkah,” where the letter “m” was changed to “b.”

“Mubārak” (مُبَارَك) means complete with blessings. Verse 3:96 calls the Kaʿbah a blessed place with numerous inexhaustible benefits for humankind and guidance for humanity (وَهُدًى لِّلْعَالَمِينَ).

Individuals who deeply contemplate the philosophy of Hajj during the pilgrimage experience a profound uplifting of their spirit, shifting their perspective from that of transient life to one of eternal life.

Hajj is a season of spiritual retreat and soul revitalization. It provides an opportunity for the diverse nations within Islam to come together and, with one voice, declare their servitude to God, affirm their faith, exchange ideas, explore opportunities, bridge their differences, and become a strong and united community, thereby strengthening the Islamic nation.

Hajj fosters a sense of solidarity and brotherhood among believers. Hence, the Qurʾān, in verse 97 of Sūrah Al-Ma’idah, considers Hajj to be the backbone of the Islamic Ummah, without which the Islamic Ummah would collapse. Like the pillars of a building and the poles of a tent, without which the structure and the tent will collapse. Verse 5:97 reads:

جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِّلنَّاسِ …. ‎﴿٩٧﴾‏

5:97 Allah (SWT) has made the Kaʿbah, the Sacred House, a standing place for the people

Many signs (آيَاتٌ بَيِّنَاتٌ) have been displayed for the guidance of people at the Masjid-al-Haram, such as the standing place of Abraham (AS) [6] (مَّقَامُ إِبْرَاهِيمَ), the mountains of Safa and Marwah (الصَّفَا وَالْمَرْوَةَ), and the water of Zam Zam, among others. These signs remind the pilgrims of the noble servants of God who sincerely worshiped Him and conquered the epic of servitude.

The standing place of Abraham (AS) [7] (مَّقَامُ إِبْرَاهِيمَ) is a small sacred stone in the Masjid al-Haram, on which the footprint of Prophet Abraham (AS) is engraved. According to the narrations, after God commanded the Prophet Abraham (AS) to call people to perform Hajj, he stood on this stone and carried out God’s command, leaving footprints on the stone. Another narration states that the footprints of Prophet Abraham (AS) were imprinted on a stone on which he stood while building the upper parts of the wall of Kaʿbah.

The precinct of the House of Kaʿbah is sacred, and it is a place of peace, tranquillity, and safety for humankind (وَأَمْنًا). As stated in the jurisprudential books, even a criminal is immune from prosecution and punishment under certain circumstances. The translation of Verse 3:97 is:

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ …‎﴿٩٧﴾‏

In it are clear signs (فِيهِ آيَاتٌ بَيِّنَاتٌ) (such as) the standing place of Abraham (AS) (مَّقَامُ إِبْرَاهِيمَ). And whoever enters it shall be safe (وَمَن دَخَلَهُ كَانَ آمِنًا).

The Proclamation of Hajj: Verse 3:97 calls the people to the pilgrimage of the Kaʿbah and emphasizes that it is a solemn duty that man owes to Allah (SWT) (وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ). This kind of expression is unique to the pilgrimage to the House of God. For instance, the Qurʾān does not state that we owe Allah (SWT) the duty of prayer or fasting, but in the case of Hajj, it is described as a “duty man owes to Allah (SWT).” The Verse clarifies that this obligation is only for those physically and financially able to undertake this journey, underscoring the weight of this religious duty. (مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا).

“The word “Is’taṭāʿa” (اسْتَطَاعَ) means “is able”, “Ilayhi” (إِلَيْهِ) means “to it,” and “Sabīlan” means “a way”. Hence, “Mani Is’taṭāʿa Ilayhi Sabīlan” (مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا) means “whoever is able to take the journey Hajj.”

Translation of verse 3:97 is, “And Allah (SWT) has a right (وَلِلَّهِ) incumbent on the people (عَلَى النَّاسِ) to perform pilgrimage to the House (حِجُّ الْبَيْتِ) – for one who is able (مَنِ اسْتَطَاعَ) to it (إِلَيْهِ) finds a way (سَبِيلًا).

Nahjul-Balāghah [8] and some narrations imply the obligation of Hajj existed since the Prophet Adam’s (AS) time. It was the Prophet Abraham who, after rebuilding the Kaʿbah, proclaimed the pilgrimage to humankind. This tradition was continued and practiced even before the advent of Islam. Islam has legislated the Hajj tradition further and eliminated pre-Islamic superstitions.

At the end, the verse emphasizes that those who abandon Hajj and take lightly the command of Allah (SWT) harm themselves, because God is free from need of the worlds. The verse reads:

… وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ ‎﴿٩٧﴾‏

3:97 … But whoever disbelieves (abandons Hajj)- then indeed, Allah (SWT) is free from need of the worlds.

In the Qurʾān, the Arabic word Kafãra (كَفَرَ) means “to disbelieve” or “to turn away from the truth” and is used to describe those who reject or deny the teachings of Islam, implying also ingratitude. One could reject the principle of religion or divine instruction. The word Kafãra (كَفَرَ) in the above verse means abandoning the Hajj.

[1] Sūrah Al-Hajj, 22:26, “My House” (بَيْتِيَ)

[2] Sūrah Aal-i-Imran, 3:97 (إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ)

[3] Sūrah Al-Hajj, 22:27, (وَأَذِّن فِي النَّاسِ بِالْحَجِّ)

[4] Sūrah Al-Baqarah, 2:125, Ibrāhīm, 14:37, Al-Hajj 22:26-27

[5] Sūrah Hajj, 22:27

[6] The standing place of Abraham

[7] https://fa.wikishia.net/view/مقام_ابراهیم

[8] Tafseer-e-Namoona, Vol. 3, P.26