An Islamic Perspective of September 11th

The recent terrorist attacks on sensitive economic and military centers of the U.S. were undeniable tragedies. Although the perpetrators and their motives are not yet known (at the time of this writing, Oct. 2001), their actions have clearly shifted public attention towards Islam and its perceived violent image. The phrase “Islamic Terrorism,” which is heard frequently from many political analysts, has left many with the impression that perhaps Islam has a violent and anti-peace nature. Politically, the way has been paved for this belief since the collapse of the former Soviet Union, by theoreticians such as Huntington of Harvard University, who considers the “Islamic threat” as the biggest threat to world civilization, now that the “Red Menace” is over. He also warns the West to be prepared to deal with this threat.Although in the last week (at the time of this writing, Oct. 2001) many scholars in the media have tried to change this negative image, the action of some political groups and even some governments in Islamic countries indicate that the belief, in using Islam as a weapon, is not without support. When a considerable number of individuals sacrifice their lives via suicidal attacks in order to destroy the vital economic centers of another country, there is no choice but to believe that their acts could not have been carried out without a deep devotion to their belief system. The slogan of “attacking the interests of imperialism throughout the world” promoted by Marxists, influenced some Muslim freedom fighters in various Islamic countries and manifested itself in some respects through explosions in the economic, political, and military centers in the not so distant past (i.e. 1960’s & 1970’s). These facts indicate that under the current conditions, one of the critical duties of Muslim scholars is to conduct in-depth research in order to determine the criteria and boundaries for a political campaign throughout Islam.It seems that the biggest problems facing Muslim communities are their despotic regimes and their undemocratic systems of government. In the words of Imam Ali “The distress is within you, so is it’s cause.” The Muslim community should look no further than itself for the causes of failure rather than blaming external factors and formulating conspiracy theories. The internal weaknesses must be reexamined and corrected. Resolutions, however, should be based solely on the Qur’an and the traditions of prophet Muhammad, in order to implement the rules and regulations set forth by our Creator. The actions and thoughts of Muslims, just like the followers of other religions, have in some instances been influenced by human emotions. Unfortunately, anger, violence, and revenge have too often displaced forgiveness, peace, and understanding. For this reason, in order to become educated on a religion, one must refer to its original sources instead of its history. This critical task should be tackled by our religious scholars.The following is a list of some diverse points, which can perhaps be considered and used for further study:
1) In the Qur’an, permission to go to war is granted only to those (i.e. Muslims) who have been under attack and subjected to acts of injustice (22:39). It has been emphasized, “fight in the cause of Allah those who fight you. But don’t transgress limits...” (2:190). Similar types of defensive directives would be issued by the leaders of any society under attack In the case of September 11 th, the U.S. Government declared war on the terrorists responsible for the attacks in New York and Washington, because the government deemed their tactics to be acts of war. In Islam, the permission to engage in warfare is called “jihad.” Contrary to popular opinion, jihad does not mean the killing of innocent human beings; rather, it is only for defensive purposes to fight against those who have engaged in violence and invasion against the Muslim community. However, Islam clearly requires the halting of such defensive acts once the aggressors are defeated or surrender. This is to prevent the unnecessary prolonging of war and subsequently the loss of innocent life from both sides. Interpreting “Islamic jihad” as a license to kill and to commit atrocities and aggression is neither humane nor consistent with the tenets of Islam. Those who blow such interpretations out of proportion in order to sway public opinion to their way of thinking have their own agenda and are not concerned about the welfare of Muslims, much less humanity. The Western analysts who are searching for the causes of the September 11th tragedies should consult with reputable Islamic scholars rather than relying on the words of the political leaders of various Islamic countries.2) God has not precluded Muslims from displaying acts of kindness and establishing fair trade relations with non-Muslims. It is only prohibited that Muslims accept to be ruled by the following: those who have fought against them because of their faith, those who have driven them out of their homes, and those who have supported their enemies (60:8).3) In the campaign to conquer Mecca, the Muslim army didn’t engage in a military attack against the Meccans for fear that innocent Muslim men and women among the residents of Mecca would inadvertently be hurt (48:23-25). Is crashing commercial airplanes, filled with unaware and unwilling passengers, into high-rise buildings, containing thousands of innocent people from all walks of life including Islam, and destroying precious resources compatible with the aforementioned teaching of the Qur’an? According to the prophet Muhammad, “if tens of guilty people go free, it is better than one innocent person being wrongly incarcerated.” When safeguards to protect the innocent are prescribed to such an extent, how can taking the lives of thousands of innocent people be so ignorantly justified?4) When Moses and Aaron were sent to meet the Pharaoh to persuade him (by asking and not by trying to overthrow his regime) to let the Israelites go free from Egypt, they were commanded by God, “but speak to him (Pharaoh) mildly; perchance he may take warning of fear (Allah)” (20:44). “Say to him, wouldst thou that thou shouldst be purified (from sin)” (79:18). When one is not permitted to speak rudely even to the most blatant dictator in history, how can violent acts be considered as legitimate means to promoting a religion?5) God tells his messenger (i.e. Prophet Muhammad), “it is part of the mercy of Allah that thou dost deal gently with them; went thou severe or harsh hearted, they would have broken away from about thee... (20:43). He (Prophet Muhammad) was the messenger of peace and God’s grace, and “thou standest on an exalted standard of character” (68:4). Can the tradition and mannerism of this symbol of God’s grace be followed through violent words and acts?6) In the history of Kabala and Imam Hussein’s uprising, it is written that Moslem lbn Aghil in response to Hani lbn Orveh, who asked why he (Aghil) had not followed his (Hani’s) signal to come out of his hiding place and assassinate the then governor of Kufeh, Aghil replied, “because a believer does not commit an act of terror.” Islam has forbidden such an act.7) God has provided the believers with two very effective tools for paths to success: patience and piety. Patience in this context means resisting, preserving, and defending against aggression, and against those who have committed acts of violence. Piety is defined as exercising control over one’s vices, ego, and abstaining from committing vengeful acts. Chapter 3 of the Qur’an discusses the strategy for confronting an enemy. “If you are patient and do your duty, their plotting will not harm you in any way; God embraces anything they do” (3:120). “Of course if you act disciplined and obey orders, and they should come at you all of a sudden just like this, your Lord will supply you with five thousand angels sent on purpose” (3:125). “If you are patient and do your duty, that is what will determine matters” (3:185). “You who believe, act patient, discipline yourselves, and hold yourselves ready! Heed God so that you may succeed” (3:200). Are the suicidal attacks against the unknown and innocent people, who may not necessarily agree with the policies of their respective governments, examples of patience and piety?8) Besides the word Allah, the most frequently used words in the Qur’an are derivatives of the word “qaal” meaning discussion and dialogue. It also offers the following advice, “Invite (people) to your Lord’s way with discretion and kindly instruction, and discuss (things) with them in the politest manner” (16:105). With such an importance placed on discussion and dialogue, as mentioned in the previous verse, are violent acts an accurate way to implement Islam?9) It has been emphasized in the Qur’an that one should defend oneself in the most honorable and civilized manner. Only in this way can enemies reconcile their differences and attain peace. Needless to say, such a virtuous state of heart and mind is only possible through exhibiting a great deal of compassion for humanity and by possessing a strong will.10) God has commanded the believers, “0 ye who believe, enter into Islam whole¬heartedly, and follow not the footsteps of the evil one.”

Abdolali Bazargan

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The Holy Qur’anTranslation and commentary by T.B. Irving (Al-Hajj Ta’Iim ‘All)International Publishing Co. 2000

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A Response to

"Jihad at the Heart of Islam"

This is a response to an interview between Minister Robertson and CNN, dated Tuesday November 26, 2002, Posted: 10:42 PM EST (0342 GMT) Link to CNN

Please allow me to wish you a merry Christmas and to extend my best wishes for your success in propagating the objectives of that model human being, Jesus Christ, Son of Mary.Last month I heard your speech, critical of Islam, and your follow up television interview with CNN anchorman. For me as an Iranian Muslim it is with wonder and sorrow that I ask, why in an age when the believers in God and his holy prophets should be united and kind to each other and protect one another against injustice and corruption, by mental and physical cooperation, an important Christian personality says things about Islam and the Qur’an that are miles from the truth. Of course, such attacks against Islam have been taking place for a long time in the American public media and unfortunately very few speakers have the fairness to distinguish between a true religion and the practices of those who claim to follow that religion. And if it were not for lack of statements in your interview indicating that you yourself are at a juncture in understanding and are perplexed and bewildered that if Islam is a savage religion why then there are millions of peace-loving Muslims, I would have accepted your words as with the rest of the other taunting comments toward Islam and the Qur’an and would have ignore them with sorrow and indifference. But your claim that you are not against Islam and that you have many Muslim friends encouraged me to show you, with reliance on the Qur’an, that your concept of the Qur’an is not correct. I would like to invite you, due to your distinguished religious position and the responsibility that you bear toward God in following the style of Jesus Christ, at the minimum, to read the Qur’an once without prejudgment so that you will be able to see that not only the Qur’an is not in contradiction with the real teachings of Jesus Christ with respect to peace and friendship, but that it is the certifier of and is complimentary to such teachings. Unfortunately, lack of opportunity to directly communicate with you had so far prevented me from doing so, but today which is the birthday of Jesus Christ, because of his prosperity and blessed being, I decided to write some elucidations for you and I hope that God will provide the opportunity for me to send this to you.1) The axiom of your speech which the CNN reporter had made into a title was, “Jihad at the Heart of Islam.” Forgoing the fact that no such phrase has ever been used in the Qur’an, the meaning of Jihad, contrary to what contemporarily is translated is not violence and terrorism. The meaning of Jihad in the Qur’an is the use of the ultimate exertion and struggle while accepting difficulties and hardship in order to attain the objective, in which case defending one’s people and custom against the aggressors is one of the meanings of the word Jihad. The other meaning of Jihad according to the Qur’an is cultural struggle by the way of the Qur’an as guidance for human beings (25:52). The other and the most important meaning of Jihad is control and harness of the self which the prophet has called Jihad-e Akbar or the Great Jihad.”With respect to armed military Jihad, if you consider the circumstances at the time and place when and where the prophet lived and his responsibilities toward the people and how he had to defend his followers from the non-believers and primitive tribes worshiping idols, who considered monotheism to be against their and their ancestral beliefs, you will judge differently. The appearance of the prophet of Islam took place in an era when ignorance, pillage and plunder, poverty, adultery, infanticide and many other forms of corruption were common.If being armed and preparing for Jihad and war is absolutely unacceptable then how is it that the followers of Jesus Christ, the holy prophet of God, more than other nations in the world, strive and search, day and night, to produce all kinds of weapons for mass slaughter of human beings and sell such weapons to other countries and produce the largest and best equipped armies of the world!?
2) No verse in the Qur’an places the other-than-believer in a status of compulsion to choose between changing one’s religion and death. All the wars during the time of the prophet have been with polytheists and non-believers or the Jews who had transgressed or had used treachery and had cooperated with enemies of Islam to violate contracts regarding peace and reconciliation for coexistence. The best proof of this fact is Chapter Tobah which takes the harshest stance toward the enemies of Islam. In verse four and seven of this chapter, by making an exception for those non-believers who had not violated their contracts, it shows that the recommended harshness was never because of their polytheism beliefs and has merely addressed contract violations which in those days and tribal environment and culture meant declaring war and hostility. In the Qur’an war overall is prohibited and permission is granted exclusively to those who have been attacked and victimized by the enemy (22:39). Of course the Qur’an has permitted combat but only in the way of God (not for aggression, expansionism or imposition of ideas) and then only with those who fight them and then only to fend off the attackers and without infringing upon the rights of the enemy (2:190).In the Qur’an it has been stressed that there is no reluctance in religion. (2:256) Then according to which verse have you claimed, several times, that the Muslims want to kill us (Christians and Jews)? Can you show a verse, as a sample that only because of opposing beliefs (even polytheism and atheism) for the Muslims to be allowed to bother others?3) You have mentioned that the Muslims consider the Jews to be descendents of monkeys and pigs. This statement has no universality whatsoever. Just as among any people and followers of any religion there are very good and very bad persons, the Qur’an has rebuked those people of the Book (the Jews) who have strayed from the right path and who have committed debauchery, fornication, libertinism, bribery, aggression, transgression, and injustice, and has compared their profiteering to pigs, their imitations to monkeys and their allegiance to power masters as to servants of the riches. The Qur’an has used these analogies whose personifications and fulfillments remind us of the qualities and attributes of human beings. (5:60)One cannot understand the judgment of the Qur’an with regards to the Jews solely from a verse that is exclusively about those who have strayed from the right path. For your information and a more comprehensive look I will mention the following points:
3.1) The Qur’an in 16 verses has confirmed and acknowledged the Torah and the Bible 1 and has nominated them guidance, light, sermon and mercy 2. How is it possible to place the followers of these Books in a state of compulsion to choose between death and changing their religion and customs? The Qur’an has introduced itself as their guardian 3.3.2) IWhereas the name of the prophet of Islam has been mentioned in the Qur’an only four times, the name of Moses has been mentioned 136 times, Abraham 69 times, and Mary and Jesus together have been repeated 70 times. In addition, the names of noble prophets such as Issac, Jacob, Yusuf, Solomon, David, Yunis, etc., have been mentioned repeatedly. According to the Qur’anic orders, the Muslims have no right to allow for the slightest discrimination among the prophets 4, and to selfishly follow the path of separation and disunion. How then is it possible for the Qur’an to commission the Muslims to kill those who the Qur’an says should be supported?3.3) The Qur’an has stipulated that the people of the Bible have to judge according to what God has sent to them (their own Book) or else they would be outside the bounds of their religion 5, and the Qur’an has ordered the prophet of Islam to tell the people of the Book (Jews and Christians), “You are nothing (not dependent on anything worthy) unless you uphold the Torah and the Bible.” 6
3.4) God has commissioned the prophet of Islam to tell the people of the Book:
“Say: We believe in God, and in what has been revealed to us and what was revealed to Abraham, Isma’il; Issac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: We make no distinction between one and another among them, and to God [not our tribal and racial inclinations] do we bow our will (in Islam).” 7 (3:84)
3.5) Not only because of the above declaration which has been repeated in the Qur’an several times in different languages, but also because the Prophet of Islam had orders to invite the people of the Book to unite with the Muslims around three common axioms: Monotheism, separation from polytheism, rejecting allegiance to the masters of the riches.83.6) The Qur’an stipulates that:
“…To each among you have We prescribed a Law and an Open Way. If God had so willed, He would have made you a single People, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute;” (5:48)
3.7) Not only the Qur’an has not nullified practicing Torah and Bible, but it has emphasized that:
“If only they had stood fast by the Law, the Gospel and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course: but many of them follow a course that is evil.” (5:66)
3.8) The Qur’an has taught the Muslims that:
“Of the people of Moses there is a section who guide and do justice in the light of truth.” (7:159)
The Qur’an has glorified the good people of the Book in an unparalleled way. It says,
“Not all of them are alike: of the People of the Book are a portion that stand (for the right); they rehearse the Signs of God all night long, and they prostrate themselves in adoration.” (3:113)
“They believe in God and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: they are in ranks of the righteous.” (3:114)“Of the good that they do, nothing will be rejected of them; for God knoweth well those that do right.” (3:115)

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Muhammad and America
Analysis of Some of the Propaganda Attacks Against Islam

The above title is the subject of a speech given by priest Max Lucado in one of the churches in San Antonio, Texas, about a month and a half after the September 11th tragedy. The text of the speech has been published in writing.The above article mentions a series of tragedies in the history of the United States of America and points to the aerial assaults on the World Trade Center and follows with the following questions:
Why do the present peoples (the Arabs) of the lands of the birth place of our holy book (Bible), rich with history of Christianity (instead of respecting us) consider us their enemies?
Why do they use phrases such as holy war, martyr and Paradise and consider us as Pagans?
Why do they sacrifice their own lives in suicidal missions and the Islamic millionaire (Bin Laden) plots against us and our children?
After introducing these questions, he tries to find the answers from the holy book by introducing three major religious figures: Abraham, Mohammad and Jesus (peace be upon them.) Certainly, if the speaker would analyze these divine authorities honestly and impartially he would answer his own questions, but unfortunately, with patriarchal and religious prejudice, and narrow-minded prejudgments one can never realize the truth.In introducing Prophet Abraham, the writer, instead of using grace to characterize this prophet whose efforts and endeavors were nothing other than unconditional surrender to God and implementation of justice, monotheism and eradication of polytheism, he has found disunity and prejudice and has drawn the following two conclusions:
Palestinians have no right to the lands that the State of Israel has conquered and, even prior to that, God had given to Prophet Abraham, and his generations after him to the present generation of Jews who are legally and judicially the heirs and owners of these lands and the Arabs (Muslims) who claim to have conquered the land of Palestine in the past centuries, according to the divine adjudication, have no rights.
Of the two children of Prophet Abraham, Ishmael and Isaac, the latter is more genuine and more important since he was born of Abraham’s wife Sara, while Ishmael is the son of Hajar, Abraham’s maid, who during her time of infertility and because Sara had had a son, presented Abraham with a child. Therefor, the divine faith in the creation of the great religious sect has been verified with Isaac, and this prophet’s generation which ultimately concludes with Jesus, is more genuine than that of Ishmael of whom the Muslims are the descendents!
Such judgements, no matter how consistent and compatible with today’s contemporary and materialistic standards which consider material wealth a sign of power, are non-the-less inconsistent with the intellectual and spiritual standards of Jesus whose disciples and followers were mostly from the low casts of the society, and also with the claims of the Christian missionaries regarding egalitarian manifestation of classes among peoples.The author briefly introduces Prophet Mohammad and by closing his eyes on the blessings of his mission, like the self-centered biographers, to his own satisfaction, describes the Prophet’s birth date, marriage, escape (!) (Hejrat, historical departure,) return to Mecca, and death…and presents the Prophet’s purpose, after settling in Medina, as conquering the Arabian Peninsula by slaughtering the masses, ransacking of property, forceful possession of women, and terrorist activities. He points out the slaughter of eight hundred men of a Jewish tribe 1 and enslaving women and children 2.In the same section the author displays his deep anxiety with regards to the growth rate of the Muslims in the United States and the future of the world with the following numbers:
“There are more than a billion Muslims (about 1 out of every 5 people on the planet); the UN projects that by 2055 at least half of the global birthrate will be Islamic.”“Muslims have targeted the United States with an aggressive missionary program. Saudi Arabia has given millions of dollars to Harvard and the University of Arkansas to fund Islamic study centers.”“There are already more Muslims than Episcopalians in America, and, within ten years, Islam may be the second largest religion in the United States.”“Between 1989 and 1998 the Islamic population in this country grew by 25%; there are now estimated to be between 4 and 7 million Muslims in the U.S.”
What is required for a sociological program and scientific research for discovering the roots of different societal problems is abstinence from presumption of guilt and avoidance of bigotry. Unfortunately the writer has not been ale to overcome such feelings and perceptions in the text he has presented.

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Does Islam really allow the killing of innocent unbelievers?

Noble Verses that deal with peace:
"Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors. (The Noble Quran, 2:190)"
"On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land. (The Noble Quran, 5:32)"
"Those who invoke not, with God, any other god, nor slay such life as God has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment. (But) the Penalty on the Day Of Judgement will be doubled To him, and he will dwell Therein in ignominy. (The Noble Quran, 25:68-69)"
"But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in God: for He is One that heareth and knoweth (all things). (The Noble Quran, 8:61)"
"If thou dost stretch thy hand against me, to slay me, it is not for me to stretch my hand against thee to slay thee: for I do fear God, the cherisher of the worlds. (The Noble Quran, 5:28)"
"God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes. God loves just dealers. (The Noble Quran, 60:8)"
"And fight them until persecution is no more, and religion is for God. But if they desist, then let there be no hostility except against wrongdoers. (The Noble Quran 2:193)"
"Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah hath grasped the most trustworthy handhold, that never breaks. And Allah heareth and knoweth all things. (The Noble Quran, 2:256)"
"Again and again will those who disbelieve, wish that they had bowed (to God's will) in Islam. Leave them alone, to enjoy (the good things of this life) and to please themselves: let (false) hope amuse them: soon will knowledge (undeceive them). (The Noble Quran, 15:2-3)"
"Say, 'The truth is from your Lord': Let him who will believe, and let him who will, reject (it):......(The Noble Quran, 18:29)"
"If it had been thy Lord's will, they would all have believed,- all who are on earth! wilt thou then COMPEL mankind, against their will, to believe! (The Noble Quran, 10:99)"
"Say: 'Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message). (The Noble Quran, 24:54)"
"Say : O ye that reject Faith! I worship not that which ye worship, Nor will ye worship that which I worship. And I will not worship that which ye have been wont to worship, Nor will ye worship that which I worship. To you be your Way, and to me mine. (The Noble Quran, 109:1-6)"
"Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: 'O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness.' (The Noble Quran, 18:86)" In this Noble Verse we see that if the enemy wants to do us harm, then we must punish those who did us harm. Otherwise, we must treat the enemy civilians and the innocents with kindness.
Let us look at Noble Verse 45:14 "Tell those who believe, to forgive those who do not look forward to the days of Allah: It is for Him to recompense (for good or ill) each people according to what they have earned."
Let us look at Noble Verse 5:32 "...if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people..." In this Noble Verse we clearly see that Allah Almighty honors all the innocent souls that He created. Killing any innocent soul is so hated by Allah Almighty that He considers it as a crime against all of Mankind.
Let us look at Noble Verse 25:68 "Those who invoke not, with God, any other god, nor slay such life as God has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment." In this Noble Verse we clearly see that Allah Almighty considers the innocent soul "sacred". He will punish those who kill the innocent souls (by throwing them in hell).
Let us look at Noble Verse 2:182 "But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For God is Oft-forgiving, Most Merciful."
Let us look at Noble Verse 2:224 "And make not God's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for God is One Who heareth and knoweth all things."
I'd say, this Noble Verse clearly proves my point: Let us look at Noble Verse 8:61 "But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in God: for He is One that heareth and knoweth (all things)." In this Noble Verse, we clearly see Allah Almighty ordering us, the Muslims, to incline toward peace when the enemy inclines toward peace. This proves that Islam is not a religion for wars, but for peace.
Allah Almighty orders Muslims in the Noble Quran to allow total freedom of choice to people and to never try to force them into Islam; "Let there be no compulsion (forcing others) in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah hath grasped the most trustworthy handhold, that never breaks. And Allah heareth and knoweth all things. (The Noble Quran, 2:256)" The Noble Quran prohibits Muslims to force any person into Islam. Muslims must not let people resent Islam and Muslims. They must leave people decide for themselves because the "Truth stands out clear from error...(2:256)"
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What Is The Ka'bah?

Islamic tradition relates that the Ka'bah was built by the Prophet Abraham and his son Ismai'l. The stone structure, cubed in design, was built for the purpose of worshipping and maintaining a relationship with God. The rites performed by the two Prophets, thousands of years ago, are to this day performed by pilgrims the world over. It is the center, on earth, where hundreds of millions of people face every day in transcendental unity and harmonious prostration for the purpose of reverence of the One God. It symbolically represents the universality and unity of conviction and purpose of those whom worship the Almighty.
The Ka'bah is a spiritual meeting place for the souls of the Believers to join and reach their destination of communion with one another and their Creator. It is merely a marker that points to the direction of God's House for those who wish to offer up their prayers. There is nothing inside the Ka'bah and its physical construction is of no significance. The worshippers go around the Ka'bah, counterclockwise, symbolizing walking the righteous path towards God. Full circle is marked by the Black Stone. The worshippers walk by and touch or raise their hands towards it symbolizing the renewal of their pledge of allegiance with the Lord of the Ka'bah. They physically reach out to God and God in return spiritually reaches out to them. Here, in the house of God, mankind finds tranquility and a Welcoming, Loving and Compassionate Landlord. The Ka'bah is a sanctuary for the souls of mankind to express their devotion and seek harmony with God and His way.
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