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Abraham (a) is considered a leader among the followers of monotheistic religions, the forerunner of monotheists, and the father of monotheistic nations. In Islamic literature and the Quran, Abraham is recognized as the builder or rebuilder of the Ka'ba. The Quran and Islamic narrations mention his migration to Mecca, the construction of the Kaaba with the assistance of Ishmael(a), and Abraham's performance of the hajj.

Abraham (s) among nations and peoples

The word "Abraham" is of Babylonian origin, and according to some linguists, it is composed of "Ib" meaning father and "rahim" meaning merciful.[1] His two covenants and the Quran consider him a model of submission to God and the possessor of the highest moral virtues.[2] The Quran describes him as a patient and compassionate man who seeks forgiveness for himself and others.[3]And he was always obedient to God's command and also advised his children to submit to the decree and will of the Lord.[4] God describes him as "Hanif," meaning inclined towards turning away from falsehood towards truth.[5] And He considers him the first Muslim.[6]

The Arabs' recognition of Abraham

Even before Islam, the Arabs had a complete awareness of Abraham. They had placed his image or statue along with Ishmael inside the Ka'ba. According to a narration, when the Prophet Muhammad(a) conquered Mecca, he pulled out and broke these two statues from inside the Ka'ba.[7] In addition to this, numerous traces of Abraham, including sites, shrines, beliefs, and monotheistic practices attributed to him, are found throughout the Semitic region from Mesopotamia to the Sinai Peninsula. These serve as evidence of his extensive and profound influence among the nations, communities, and peoples of this region.[8]

Birth and migration from Babylon

In Islamic narrations, we come across extensive information about the personal life of Abraham. All narrations agree that Abraham was born in the land of Babylon, in present-day southern Iraq.[9] The subject of Abraham's migration from his original land is reported several times in the Quran.[10] According to interpretative narratives, the destination of this migration was the sacred land.[11] In a less known narrative, it is reported to be Egypt.[12] In a narration by Ibn Abbas, the destination of Abraham's migration is understood to be Mecca.[13] This migration occurred after Abraham's deliverance from the fire.[14] According to several narratives, this migration followed Abraham's exile at the hands of Nimrod.[15]

The Torah's narrative

According to the Torah's account, Abraham, along with his father Terah, his wife Sarah, and his nephew Lot, left Ur of the Chaldeans and migrated to Haran.[16] Then, by God's command, he left Haran towards the land of Canaan.[17]The holy land is mentioned as his ultimate destination for migration.[18] Some Islamic narratives confirm the accounts of the Torah, according to which Abraham initially went to Haran, resided there for a while, and then departed from Haran to journey towards Palestine.[19]

The journey to Mecca

In the Quran, unlike the Torah, Abraham's journey to Mecca is mentioned, which likely occurred at least twice. During the first journey, Hagar and Ishmael were also with him, and he settled them in Mecca. At that time, Mecca was a barren land devoid of water and vegetation.[20] ﴿رَبَّنا إِنِّی أَسکنتُ مِن ذُرِّیتِی بِواد غَیرِ ذِی زَرع عِندَ بَیتِک المُحَرَّم"Our Lord, indeed I have settled some of my descendants in an uncultivated valley near Your sacred House.[21] Based on numerous narrations, Ishmael was an infant during this journey, and at the command of God and with the assistance of Gabriel, Abraham placed Ishmael in the current location of the Hijr Isma'il.[22] According to another narration, after arriving in Mecca and Abraham's departure, Ishmael fell into a state of near-death due to extreme thirst. Then, by the grace of God, water was found in that land, and it became the destination for caravans from Yemen.(23)( Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī.vol4.p20) According to the narrations of interpreters, the settlement of Ishmael and Hagar in this location, along with Abraham's supplication for the prosperity of this city, laid the foundation for the establishment or flourishing of the city of Mecca.(24)( Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān.vol12.p68)(25)( Al-shirwanī wa Al-ʿIbādī. Ḥawāshī al-shirwanī wa al-ʿIbād.vol4.p66) Abraham's second journey to Mecca According to the verses of the Quran, Abraham traveled to Mecca more than once. During his first journey, he settled his infant son Ishmael and Hagar there.(26)*** And during his second journey, he, with the help of his son Ishmael, built the Kaaba and established the rituals of Hajj.(27)*** The construction of the Kaaba From the apparent meaning of some verses, such as "Indeed, the first House [of worship] established for mankind..."(28)*** And explicit narratives indicate that the Kaaba existed before Abraham and was built by Prophet Adam.(29)( Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān.vol1.p386,,, Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Fatḥ al-bārī bi sharḥ ṣaḥīḥ al-Bukhārī'.vol6.p290-291,,, Qummi Mashhadi, Muḥammad b. Muḥammad Riḍa. Tafsīr kanz al-daqāʾiq wa bahr al-gharāʾib.vol1.p338-339) On the other hand, some scholars consider Abraham as the founder of the Kaaba and regard the accounts of Adam building the Kaaba as weak. [Reference: Tafsir Ibn Kathir, Vol. 1, p. 391] Numerous narrations suggest that initially, the location of the Kaaba was not known to Abraham, and it was Gabriel who taught him the place to build it.(30) Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī.vol1.p62,,, Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān.vol1.p389,,,, Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār.vol96.p38) In the Quranic verses, there is no explicit mention of God commanding Abraham to build the Kaaba. However, some narrations, which commentators have adhered to, state that God instructed him to build the Kaaba.(31)( Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī.vol1.p61,,, Fayḍ al-Kāshānī, Mullā Muḥsin. Tafsīr al-Ṣāfī'.vol1.p189,,, Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār.vol12.p99) Abraham was not alone in building the Kaaba; Ishmael assisted him by fetching bricks or stones, and Abraham constructed it.(32)( Thaʿlabī, Aḥmad b. Muḥammad al-. Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān.vol1.p274,,, Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān.vol1.p292,,, Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān.vol1p389)

In some narratives, assistance from angels to them is also mentioned. (33)( ʿAynī, Maḥmūd b. Aḥmad. ʿUmdat al-qarī; Sharḥ ṣaḥīḥ al-Bukhārī.vol9.p213) The building materials were a type of red brick or stone brought from five different mountains surrounding the Kaaba, and according to one narrative, they were brought from the Mount Tuwa. (34) Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī.vol1.p62,,, ʿAynī, Maḥmūd b. Aḥmad. ʿUmdat al-qarī; Sharḥ ṣaḥīḥ al-Bukhārī.vol9.p213,,, Fayḍ al-Kāshānī, Mullā Muḥsin. Tafsīr al-Ṣāfī.vol1.p189) The Station of Abraham The Station of Abraham next to the Kaaba is another trace of Abraham (peace be upon him): "And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer(35)*** It is said that this is the same stone that he placed under his feet when building the Kaaba. Some have also considered the Kaaba itself as the Station of Abraham. (36)( Ṭabarī, Muḥammad b. ʿAbd al-Raḥmān b. Muḥammad b. ʿAbd Allāh. Jāmiʾ al-bayān fi tafsīr al-Qurʾān.vol1.p746-747,,, Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. Al-Tafsīr al-Kabīr.vol4.p54) According to narratives, after the construction of the Kaaba, Ibrahim was commanded by God to call upon the people for Hajj: "And proclaim to the people the Hajj [pilgrimage]..."(37)*** He stood on Mount Abu Qubais, placing his hand on his ear and cried out: "O people! Answer the call of your Lord." The tribe of Jurhum, a Yemeni tribe, were the first to respond to his call.(38)( Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī'.vol4.p205,,, ʿAynī, Maḥmūd b. Aḥmad. ʿUmdat al-qarī.vol9.p128,,, Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa.vol11.p15)

The pilgrimage of Ibrahim (peace be upon him) From the apparent meaning of the Quranic verses, it is understood that Ibrahim was not familiar with the rituals of Hajj. Therefore, he asked God to teach him: "...and show us our rites [of worship]..."(39)*** Scholars of narrations have mentioned that Gabriel taught the rituals of Hajj to Ibrahim.(40)( Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. Qiṣaṣ al-anbīyā.vol1.p189,,, Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. Al-Durr al-manthūr fī tafsīr al-maʾthūr.vol1.p137)(41)( Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār.vol12.p100) There is no specific report regarding the number of pilgrimages performed by Ibrahim; it is said that Ibrahim's first pilgrimage was after the construction of the House of God.(42)( Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. Qiṣaṣ al-anbīyā..vol1.p189,,, Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār.vol12.p100) This view is also supported by those who consider him as the founder of the Kaaba.(43)( Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān.vol1.p462) However, there are narrations indicating that Ibrahim's first pilgrimage was before the construction of the Kaaba.(44)( Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī'.vol4.p202-203)

References

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Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.

Abū Ḥayyān Andulusī, Muḥammad b. Yusuf. Al-Baḥr al-muḥīṭ fī al-tafsīr. Beirut: Dār al-Kutub al-ʿIlmiyya, 1422 AH

Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Edited by Aḥmad Qaṣīr al-ʿĀmilī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].

Ibn Kathīr, Ismāʿīl b. ʿUmar. Tafsīr al-Qurʾān al-ʿaẓīm. Beirut: Dār al-Maʿrifa, 1409 AH.

Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. Al-Tafsīr al-Kabīr.Qom: Daftar-i Tablīghāt, 1413 AH.

Thaʿlabī, Aḥmad b. Muḥammad al-. Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH.

Qurṭubī, Muḥammad b. Aḥmad al-. Tafsīr al-Qurtubī(Al-Jamiʿ li-aḥkām al-Qurʾān). Fifth edition. Beirut: Dār Iḥyāʾ al-Turāth, 1405 AH.

Ṭabarī, Muḥammad b. ʿAbd al-Raḥmān b. Muḥammad b. ʿAbd Allāh. Jāmiʾ al-bayān fi tafsīr al-Qurʾān. Edited by Ṣidqī Jamīl and ʿAbd al-Ḥamīd Hindāwī. Beirut: Dār al-Fikr, 1415 AH

Al-shirwanī wa Al-ʿIbādī. Ḥawāshī al-shirwanī wa al-ʿIbādī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d]

Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. Al-Durr al-manthūr fī tafsīr al-maʾthūr. Beirut: Dār al-Maʿrifa, 1365 AH.

Fayḍ al-Kāshānī, Mullā Muḥsin. Tafsīr al-Ṣāfī. Beirut: al-Aʿlamī inistitute, 1302 AH.

Jawharī, Abū Naṣr Ismāʿīl b. Ḥammād al-. Al-Ṣiḥāḥ fī al-lugha. Edited by Aḥmad ʿAbd al-ʿAṭṭār. Beirut: Dār al-ʾIlm li-l-Malāyīn, 1407 AH.

Bukhārī, Muḥammad b. Ismāʿīl al-. Ṣaḥīḥ al-Bukhārī. Beirut: Dār al-Fikr, 1401 AH.

Sūsa, Aḥmad. Al-ʿarab wa al-yahūd fī al-tārīkh. Damascus: [n.p], 1972

ʿAynī, Maḥmūd b. Aḥmad. ʿUmdat al-qarī; Sharḥ ṣaḥīḥ al-Bukhārī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d]

Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Fatḥ al-bārī bi sharḥ ṣaḥīḥ al-Bukhārī. Beirut: Dār al-Maʿrifa, [n.d].

Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. Qiṣaṣ al-anbīyāʾ. Edited by Muṣtafā ʿAbd al-Waḥidī. Beirut:Dār al-Kutub al-Ḥadītha, 1388 AH

Jazāʾirī, Niʿmat Allāh b. Abd Allāh al-. Al-Nūr al-mubīn fī qiṣaṣ al-anbīyāʾ wa l-mursalīn. Qom: Sharīf al-Raḍī, [n.d]

Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Tehran: Dār al-Kutub al-Islāmīyya, 1375 Sh.

Ibn Athīr al-Jazarī, ʿAlī b. Abī l-Karam. Al-Kāmil fī l-tārīkh. Beirut: Dār Ṣādir, 1385 AH-1965.

Qummi Mashhadi, Muḥammad b. Muḥammad Riḍa. Tafsīr kanz al-daqāʾiq wa bahr al-gharāʾib. Tehran: Wizārat-i Farhang wa Irshād-i Islāmī, 1411AH.

Ibn Manẓūr, Muḥammad b. Mukarram. Lisān al-ʿArab. Beirut: Dār al-Fikr, 1414 AH.

Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1415 AH.

Yāqūt al-Ḥamawī. Muʿjam al-buldān. Second edition. Beirut: Dār Ṣādir, 1995.

Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1393 AH.

Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom: Muʾassisat Āl al-Bayt, 1412 AH.

Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Edited by Mūsawī Jazāʾirī. Third edition. Qom: Dār al-Kitab, 1404 AH. Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Qom: Dār al-Kitāb, 1404 AH. Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Qom: Dār al-Kitāb, 1367 Sh. Qummī, ʿAlī b. Muḥammad al-. Jāmiʿ al-khilāf wa l-wifāq. Qom: Zamīnah Sāzān-i Ẓuhūr, 1379 Sh. Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Edited by Ṭayyib Mūsawī Jazāʾrī. Qom: Dār al-Kitāb, 1404 AH.

  1. ↑ Jawharī, Al-Ṣiḥāḥ fī al-lugha, vol. 5, p.1871; Ibn Manẓūr, Lisān al-ʿArab, vol. 12, p.48; Abū Ḥayyān Andulusī, Al-Baḥr al-muḥīṭ fī al-tafsīr, vol. 1, p. 542.
  2. ↑ Book of Genesis: 12:1-3; Jazāʾirī, Al-Nūr al-mubīn fī qiṣaṣ al-anbīyāʾ wa l-mursalīn p. 110.
  3. ↑ Quran: 11:75; 9: 114.
  4. ↑ Quran: 2:131-132.
  5. ↑ Quran: 16:120; Quran: 3:17; Quran: 4:125.
  6. ↑ Quran: 6:163.
  7. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 93; Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-bārī bi sharḥ ṣaḥīḥ al-Bukhārī, vol. 8, p. 14.
  8. ↑ Sūsa, Al-ʿarab wa al-yahūd fī al-tārīkh, p. 251-256.
  9. ↑ Yāqūt al-Ḥamawī. Muʿjam al-buldānو vol. 1و p. 383.
  10. ↑ Quran: 19:48; 37:99; 29:26; 21:71.
  11. ↑ Ṭabarī, Jāmiʾ al-bayān fi tafsīr al-Qurʾān, vol. 20,p.174; Kulaynī, Al-Kāfī, vol. 8, p. 371; Majlisī, Biḥār al-anwār, vol. 12, p. 45.
  12. ↑ Ibn Athīr al-Jazarī, Al-Kāmil fī l-tārīkh, vol. 1, p. 100.
  13. ↑ Ṭabarī, Jāmiʾ al-bayān fi tafsīr al-Qurʾān, vol. 17, p. 62; Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, vol. 7, p. 100.
  14. ↑ Ṭabarī, Jāmiʾ al-bayān fi tafsīr al-Qurʾān, vol. 17, p. 60; Kulaynī, Al-Kāfī, vol. 8, p. 370-371.
  15. ↑ Kulaynī, Al-Kāfī, vol. 8, p. 371; Majlisī,Biḥār al-anwār, vol. 12, p.39-154.
  16. ↑ Book of Genesis: 11:31.
  17. ↑ Book of Genesis: 12:4-5
  18. ↑ Book of Genesis: 12:1.
  19. ↑ Ṭabarī, Jāmiʾ al-bayān fi tafsīr al-Qurʾān, vol. 17, p. 61; Qurṭubī, Tafsīr al-Qurtubī(Al-Jamiʿ li-aḥkām al-Qurʾān, vol. 15, p. 98; vol. 23, p. 65; Shabistarī, Aʿlām al-Qurʾān, p. 23.
  20. ↑ Ṭabarī, Jāmiʾ al-bayān fi tafsīr al-Qurʾān, vol. 1, p. 755; Ṭabrisī, Majmaʿ al-bayān fī tafsīr al-Qurʾān, vol. 6, p. 84.
  21. ↑ Quran: 14:37.
  22. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 116; Kulaynī, Al-Kāfī, vol. 4, p. 201.
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