The event of the reconstruction of the Ka‘bah has been discussed to some extent in the second chapter. Since the structure of the Ka‘bah was damaged due to an unforeseen occurrence, the Quraish intended to demolish it and began reconstructing it anew. However, in initiating this task, all were hesitant. Since the Ka‘bah was the House of God, they feared a calamity might afflict the people of Makkah as a result. At last, Walīd bin Mughīrah, who was quite aged and was one of the leaders of the Quraish, began this work. The people waited for one night so as to ensure that no affliction befall Walīd bin Mughirah. When they were assured that no harm came to him, all joined together in performing this blessed task. Whilst demolishing the old structure when the Makkans reached the foundations laid by Abrahamas, they came to a halt and began the reconstruction upon the original foundations. Coincidentally, it so happened that a ship wrecked upon the coast and its wood was purchased by the Quraish. However, that wood was not sufficient for the complete construction of the roof. Hence, as already mentioned, the Quraish were unable to fully erect this new structure upon the foundations laid by Abrahamas, Khalīlullāh. Instead to one side a space of approximately 31/2 yards was left incomplete. Various other alterations were also made by the Quraish; however, these have already been mentioned, hence repetition is unnecessary.
Whilst reconstructing the Ka‘bah, when the Quraish reached the place of the Ḥajar-e-Aswad, the tribes among the Quraish fell into a vehement dispute in regards to which tribe would place the Ḥajar-e-Aswad upon its permanent place. Naturally, every tribe longed for this honour. So much so that people prepared themselves to take up arms and some, according to the custom of the Jāhiliyyah, filled goblets with blood and drenched their fingers into it while taking firm oaths that they would die in battle lest this honour escape their tribe. Due to this dispute, the construction of the Ka‘bah was brought to a halt for many days. At last, Abū Umaiyyah bin Mughīrah presented a resolution that whosoever is seen entering the Ḥaram, before all else the following morning, would be appointed an arbitrator upon us and thus pass a judgement as to what shall be done in this regard. The decree of God was such that when eyelids rose the next morning all eyes noticed Muḥammad peace be upon him entering the Ḥaram. When they saw Muḥammadsa, the Makkans unanimously cried out “Amīn! Amīn!” and said, “We are content with his decision”. As Muḥammadsa moved closer, the matter was presented before him for judgement. By the succour of Allāh, Muḥammadsa resolved the matter in such a way as stunned the leaders of the Quraish who called out in acclamation. Muḥammadsa took his mantle and placed the black stone upon it. Then he handed the corners of this cloth to all the leaders of the Quraish and ordered them to lift up the stone simultaneously. Therefore, everyone lifted up the cloth and none harboured feelings of resentment. This occurrence was also an allegorical reference by God, to the fact that the tribal leaders of the Quraish, who stand upon the brink of war, would now be united upon a focal point by that holy personage. When the black stone was brought before its original resting point, Muḥammadsa took hold of it by his blessed hands and positioned it upon its place.1 As mentioned earlier, this occurrence was an allegorical reference to the fact that soon, the corner stone of the edifice of prophethood would be established upon its rightful place by Muḥammadsa, the Messenger of God.2
As far as the date of the construction of the Ka‘bah is concerned, historians merely state that this incident occurred when Muḥammadsa was 35 years of age. However, if the conditions of those times are kept in mind while analyzing the situation, it will be learnt that a substantial time would have been required to collect the raw-material for the new building and to demolish the old building. Therefore, the most conceivable theory is that the preparation of this work had begun in the primary years of the life of Muḥammadsa. Moreover, the raw materials, such as stone and wood were already being gathered gradually. Thus, there is a Saḥīḥ3 narration which states that:
Once the Prophetsa was gathering stones for the reconstruction of the Ka‘bah when his uncle ‘Abbās said, “O Nephew! Place your waist cloth on your shoulder so that you are not scraped by stones”. The Holy Prophetsa did comply with his uncle’s order but since a portion of his parts of concealment became exposed, he fell to the ground in shame, his eyes were petrified and he hurriedly cried out, “My garment! My garment!” until the Prophetsa was able to arrange his clothes.4
This incident is such as can be attributed only to the early years of Muḥammadsa. Moreover, past historians have also written that this occurrence is from the young age of Muḥammadsa.5 However, there is no doubt that the instance of Muḥammadsa assuming the role of an ‘arbitrator’ in regard to the placement of the sacred black stone happened in a latter period of his life. This is because it has been narrated that when the people witnessed Muḥammadsa enter the Ka‘bah they cried out the words, “Amīn! Amīn!” It is evident that Muḥammadsa gained this honourable designation only after his honesty and trustworthiness in daily affairs had become manifest and was accepted, as is the light of day.
1 * Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, p. 213, Bābu Dhikri Bāqil-Akhbāri ‘anil-Kā’ini min Amri Rasūlillāhisa Qabla an-Yunabba’a, Dārul-Fikr, Beirut, Lebanon, (2002)
* As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 155, Bābu Ḥadīthi Bunyānil-Ka‘bati wa Ḥukmi Rasūlillāhisa baina Quraishin fī Waḍ‘il-Ḥajri, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
* Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Part 1, Dhikru Ḥaḍūri Rasūlillāhisa Hadma Quraishil-Ka‘bata wa Banā’uhā, p. 69, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, First Edition (1996)
* Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az-Zarqānī, Bābu Bunyānil-Quraishil-Ka‘bah, Volume 1, pp. 381-382, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
* Tārīkhul-Khamīs, By Ḥusain bin Muḥammad bin Ḥasan Dayār Bakrī, Volume 1, p. 115, Baqiyyatu Akhbāri Banā’il-Ka‘bah, Muwassasatu Shu‘bān, Beirut
2 Psalm (118:22)
3 Authentic (Publishers)
4 Ṣaḥīḥ Bukhārī, Kitābu Faḍā’iliṣ-Ṣaḥābah, Bābu Bunyānil-Ka‘bah, Ḥadīth No. 3829
5 * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 146, Bābu Qiṣṣati Baḥīrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
* Sharḥu ‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, Bābu Bunyānil-Quraishil-Ka‘bah, Volume 1, pp. 383, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
* Ar-Rauḍul-Anf, By Imām Abul-Qāsim ‘Abdur-Raḥmān Suhailī, Volume 1, p. 318, Bābu Qiṣṣati Baḥīrā, Dārul-Kutubil-‘Ilmiyyah, Beirut