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Curtain of the Ka'ba

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The Cover of the Kaʿba, also known as Kiswa (Arabic: الكسوة), The Cover of the Kaaba (Kiswah) The cover of the Kaaba, known as the Kiswah, is a large black textile that envelops the walls of the Kaaba. Draping the Kaaba is considered a mark of deep respect and reverence for this sacred structure. The tradition of covering the Kaaba with various fabrics of different colors and materials dates back to pre-Islamic times, reflecting a longstanding historical practice. The historical accounts of preparing and installing the Kiswah are well-documented in various sources. These accounts not only highlight the significance of the Kiswah but also discuss its various aspects in Islamic jurisprudence. In contemporary times, the Kiswah is meticulously crafted in a specialized workshop in Mecca. It consists of five main sections, each meticulously embroidered with verses from the Quran and intricate designs. This process ensures that the Kiswah remains a symbol of the sanctity and honor of the Kaaba, maintaining its revered status in the Islamic tradition.


Terminology and Conceptual Understanding

The term "Kiswah al-Kaaba" "كسوة الكعبة" is an Arabic phrase translated in Persian as "Pardeh Kaaba" (the Curtain of the Kaaba), "Pirahan Kaaba" (the Garment of the Kaaba), or "Jameh Kaaba" (the Dress of the Kaaba).[1]This elegant black cloth envelops the Kaaba, leaving the section housing the Black Stone (Hajar al-Aswad) exposed. The Kiswah is a profound symbol of respect and veneration, underscoring the sanctity and esteem of the House of God.[2] Its history is deeply intertwined with that of the Kaaba itself, tracing back to pre-Islamic times.[3] Throughout history, there has been a distinguished role dedicated to the care and management of the Kaaba's covering, known as "Hijabat" or "Curtain Keeping." This esteemed position highlights the deep respect and reverence bestowed upon the sacred cloth, reflecting its significance in the Islamic tradition.

Jurisprudential Considerations

The Kiswah of the Kaaba has also been the subject of various jurisprudential rulings, some of the most important of which are as follows:

  1. Permissibility of Using Silk (Harir): There is a ruling on whether it is permissible to cover the Kaaba with silk.[4]
  2. Prohibition of Cutting or Selling the Kiswah: According to Shiite jurisprudence and some Shafi'i scholars, it is not permissible to cut, remove, or sell the Kiswah, contrary to the common Sunni perspective.[5]
  3. Use of Gold and Silver for Decoration: There are rulings concerning whether it is permissible to decorate the Kiswah with gold and silver.[6]
  4. Entering Behind the Kiswah for Supplication: There is also a ruling on the permissibility of entering behind the Kiswah to make supplications.[7]

These rulings reflect the deep respect and reverence for the Kiswah and its role in Islamic tradition.

The History of the Kaaba's Covering

Main Articles: History of the Kaaba's Kiswah and Kiswah Weaving Workshop

There is some debate regarding who first adorned the Kaaba with its covering. According to certain traditions, this act is attributed to Prophet Adam (AS).[8] However, alternative historical accounts attribute the initial covering of the Kaaba to a Himyarite king of Yemen. This event is said to have occurred either in 190 BCE or 220 BCE, well before the advent of Prophethood.[9]

The Fabrication of the Kaaba's Coverings

The tradition of weaving and providing new coverings for the Ka'ba was initially upheld by the Qurays the Quraysh and then perpetuated by the Prophet Muhammad (S) and his successors following the advent of Islam. This tradition reached notable levels of prominence during certain periods of the Abbasid era when the Kaaba's covering was replaced up to three times annually. This frequent renewal underscored the deep reverence and meticulous attention afforded to this sacred aspect of Islamic heritage.[10] Additionally, rulers from other Islamic territories[11] and some affluent individuals occasionally took on the responsibility of providing and sending the Kaaba's covering to Mecca. This practice underscores the significance and reverence attributed to the Kaaba throughout Islamic history.[12]

Weaving of the Kaaba's Coverings in Egypt

More information: The the kiswah workshop and the historical background of the Kaaba's coverings

After the fall of the Abbasid Caliphate in 659 AH, the responsibility for providing the covering for the Kaaba became the exclusive domain of the rulers of Egypt from 661 AH onward.[13] During the Ottoman era, the production of the kiswah, the sacred covering of the Kaaba, continued to be carried out in Egypt. The process was overseen with great care and precision, reflecting the region's deep commitment to preserving this important tradition.[14] From the Mamluk period onward, Egypt established endowments and specialized workshops dedicated to funding and producing the kiswah. These arrangements ensured the maintenance of this significant religious tradition, highlighting the enduring reverence and cultural importance of the Kaaba's covering.[15]

The Kiswah Weaving Workshop in Mecca

Main Article: Kiswah Weaving Workshop and History

With the rise of the Saud dynasty, a dedicated workshop for weaving the kiswah was established in Mecca. This initiative marked a significant development in the meticulous process of crafting the sacred covering of the Kaaba, ensuring that the tradition continued with the highest standards of quality and devotion.[16] This tradition persisted until 1358 AH (1939-40 CE) when the Egyptian government requested permission from King Abdulaziz to transport a new kiswah from Egypt. King Abdulaziz granted this request, leading to the closure of the Meccan workshop. Subsequently, the kiswah was once again imported from Egypt. However, this practice ceased in 1382 AH (1962-63 CE) due to diplomatic disagreements between Egypt and Saudi Arabia. Since then, the production of the kiswah has been exclusively carried out at the Meccan workshop, continuing the revered tradition locally.[17]

Dimensions and Weight of the Kaaba's Kiswah

The kiswah, the sacred covering of the Kaaba, is meticulously designed and assembled from several components. It is comprised of five primary sections, each draping one of the Kaaba's walls. The fifth section specifically covers the Kaaba's entrance, known as the Burqa'.

In total, the kiswah is assembled from 54 distinct pieces. Each piece measures approximately 14 meters in length and 95 centimeters in width. The entire kiswah spans a total area of 2,650 square meters and weighs approximately two tons. This substantial size and weight underscore the kiswah's significance and the elaborate craftsmanship involved in its creation and maintenance.[18] Many sections of the Kaaba's kiswah are embellished with intricate gilding. This gilding adorns the inscriptions and patterns, enhancing the aesthetic and spiritual significance of the covering. The use of gold highlights and intricate designs not only reflects the artistic craftsmanship involved but also underscores the reverence and honor bestowed upon the Kaaba.[19]

The Belt of the Kiswah

Main Article:The Belt of the Kiswah (Hizam)

The "Hizam" refers to the ornate belt or band that encircles the kiswah (the covering) of the Kaaba. Crafted from black silk fabric, the Hizam is a significant component of the Kaaba's adornment, featuring elaborate patterns and Quranic inscriptions in the Thuluth script.

Specifications:

  • Composition: The Hizam is made up of 16 distinct segments.
  • Dimensions: It has a total circumference of 47 meters and a width of 95 centimeters.

Design and Inscription:

  • Script and Inscriptions: Quranic verses are beautifully inscribed on the belt. Specific phrases, including "یا حی یا قیوم," "یا رحمن یا رحیم," and "الحمد لله رب العالمین," are rendered in golden letters. These inscriptions reflect the deep spiritual significance and reverence associated with the Kaaba.

The Hizam plays both a practical and symbolic role. It secures the kiswah in place, ensuring its integrity and its ornate design underscores the profound respect and veneration that Muslims hold for this sacred structure.[20]

The Curtain of the Kaaba's Door

Main article: Burqa'

The curtain covering the door of the Ka'ba referred to as the "Burqa'," is crafted from black silk and embellished with intricate gold and silver Qur'anic calligraphy and Islamic motifs. This sacred textile features verses from the Qur'an, including Surah Al-Fatiha, inscribed along three of its edges. The Burqa measures 5.7 meters in height and 4 meters in width, underscoring its significance and the detailed craftsmanship involved in its creation.[21]

The verses inscribed on the Burqa' are arranged as follows, from top to bottom:

  1. Quranic Verse (Surah Al-Baqarah 2:144):

"قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا" "We certainly see your face turning in the heavens, so We shall surely turn you to a qiblah that you will find pleasing."

This verse reflects the divine instruction given to the Prophet Muhammad (PBUH) to shift the qiblah from Jerusalem to Mecca, which was a significant moment in Islamic history.

  1. Supplication for Guidance:
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِیمِ* رَبِّ اَدْخِلْنی مُدْخَلَ صِدْقٍ وَ اَخْرِجْنی‏ مُخْرَجَ صِدْقٍ وَ اجْعَلْ لی مِنْ لَدُنْکَ سُلْطاناً نَصیراً

"In the name of Allah, the Most Compassionate, the Most Merciful. My Lord, grant me entry with truth and exit with truth, and grant me from Yourself an authority that will aid me."

This supplication, recited by the Prophet Muhammad (PBUH), seeks divine guidance and support for just and honorable outcomes, both in actions and in seeking divine assistance.[22]

Additionally, the curtain and its belt are meticulously adorned with an array of other Quranic verses, chapters, and phrases. Each inscription is crafted with precision to enhance the sacred and revered status of the Ka'ba, contributing to the spiritual ambiance and significance of this holy site.[23]

Notes

  1. ↑ Ibn Fāris. Muʿjam maqāyīs al-lugha, vol. 3, p. 132; Fāsī al-Makkī, Shifāʾ al-gharām bi akhbār al-balad al-ḥarām, vol. 1, p. 122.
  2. ↑ Baḥr al-ʿUlūm, Al-Tuḥfat al-kirām, p. 159-160.
  3. ↑ Nāblusī, Kashf al-nūr, p. 14; Subḥānī, Al- Tawḥīd wa al-shirk, p. 210.
  4. ↑ Ḥillī, Taḥrīr al-aḥkām al-sharʿiyya ʿalā madhhab al-imāmiyya, vol. 4, p. 363; Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 140; Bahūtī, Kashf al-qināʿ, vol. 3, p. 180.
  5. ↑ Ḥillī, Tadhkirat al-fuqahāʾ, vol. 7, p. 380; Rāfiʿī, Fatḥ al-ʿazīz, vol. 7, p. 513.
  6. ↑ Shirwānī, Al-Ḥawāshī, vol. 1, p. 121; Ḥalabī, Al-Sīra al-ḥalabiyya, vol. 1, p. 280.
  7. ↑ Damyāṭī, Iʿāna al-ṭālibīn, vol. 2, p. 95.
  8. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 235; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 13, p. 208.
  9. ↑ Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-bārī bi sharḥ ṣaḥīḥ al-Bukhārī, vol. 3, p. 365-366; Ḥalabī, Al-Sīra al-ḥalabiyya, vol. 1, p. 280; Bāslāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 291; Fākihī, Akhbār Makka fī qadīm al-dahr wa ḥadīthih, vol. 5, p. 230-231.
  10. ↑ Ḥalabī, Al-Sīra al-ḥalabiyya, vol. 1, p. 281; Imām Aḥmad, Fī riḥāb al-bayt al-ʿatīq, vol. 1, p. 211; Amīn, Kashf al-irtīyāb, p. 360.
  11. ↑ Ibn Kathīr, Al-Bidāya wa l-nihāya, vol. 13, p. 26.
  12. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 513; Ibn Athīr al-Jazarī, Al-Kāmil fī l-tārīkh, vol. 11, p. 65; Nawīrī, Nihāyat al-irb, vol. 23, p. 284.
  13. ↑ Amīn, Kashf al-irtīyāb, p. 360.
  14. ↑ Sakhāwī, Al-Dhaw ʾ al-lāmiʿ, vol. 4, p. 26; Bāslāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 320.
  15. ↑ Sakhāwī, Al-Tuḥfat al-laṭīfa fī tārīkh al-Madīna al-sharīfa, vol. 2, p. 107; Fāsī al-Makkī, Shifāʾ al-gharām bi akhbār al-balad al-ḥarām, vol. 1, p. 123; Bāslāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 317; Imām Aḥmad, Fī riḥāb al-bayt al-ʿatīq, p. 216; Ḥamdī, Mawsū ʿa al-mafāhīm, vol. 1, p. 553.
  16. ↑ Daqan, Kaʿba wa Jamie ān, p. 172; Bāslāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 347.
  17. ↑ Imām Aḥmad, Fī riḥāb al-bayt al-ʿatīq, vol. 1, p. 215; Bāslāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 331-332; Daqan, Kaʿba wa Jamie ān, p. 175-178.
  18. ↑ Imām Aḥmad, Fī riḥāb al-bayt al-ʿatīq, vol. 1, p. 215; Bāslāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 474.
  19. ↑ Sādiqī Ardistānī, Hajj az mīqāt tā mīʿād, vol. 55, p. 133.
  20. ↑ Imām Aḥmad, Fī riḥāb al-bayt al-ʿatīq, vol. 1, p. 215; Bāslāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 474.
  21. ↑ Qalashqandī, Ṣubḥ al-aʿshā, vol. 4, p. 282; Azraqī, Akhbār Makka wa mā jāʾa fīhā min al-āthār, vol. 1, p. 258; Bāslāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 358.
  22. ↑ sura Al-Isra, 17:80.
  23. ↑ Bāsalāma, Tārīkh al-kaʿba al-muʿaẓẓama, p. 311-352; Mawsū ʿa al-ʿarabīyya al-ʿālimīyya, vol. 19, p. 319; Qāʾidān, Tārīkh wa āthār-i Islāmī-yi Makka wa Madīna, p. 89.

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