revered by the Arabs.’ These words must refer to the Holy House of Mecca, for we know of no other which ever commanded such universal homage … Ḥadīth represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia:—from Yemen and Hadhramaut, from the shores of the Persian Gulf, the deserts of Syria, and the distant environs of Hira and Mesopotamia, men yearly flocked to Mecca. So extensive a homage must have had its beginnings in an extremely remote age”.

Abrahamic origin of chief features of the Pilgrimage

Not only does Muir recognize “a very high antiquity” for the Ka‘bah but also for “the main features of the religion of Mecca,” that is to say for the main features of ḥajj. In fact, as he says, the sacredness of the territory around Makkah and the fact of its being a centre of pilgrimage, can only have come down from time immemorial, for there is no ḥadīth or record showing that it was introduced at any time within historical memory. Some of the ceremonial is undoubtedly due to Abraham as for instance the running between Ṣafā and Marwah (Sa‘y) which is in commemoration of Hagar’s running to and fro to seek water for the baby Ishmael, or the sacrifice which is in commemoration of Abraham’s endeavour to obey the Divine commandment which, he thought, meant the sacrifice of Ishmael. The circumambulation (ṭawāf) of the Ka‘bah, however, must have existed before Abraham. But all the main features of the ḥajj, as existing at the advent of Holy Prophet Muḥammad, were undoubtedly based on the authority of Abraham. Such at any rate was the tradition, and such is the statement of the Holy Qur’ān, for the order was given to Abraham and Ishmael: “And when We pointed to Abraham the place of the House, saying: Associate naught with Me, and purify My House for those who make circuits and stand to pray and bow and prostrate themselves. And proclaim to men the pilgrimage (ḥajj)” (22 :26,27). Thus Abraham not only rebuilt the Ka‘bah and purified it of all traces of idolatry, but he also enjoined ḥajj with its main features which were therefore based on Divine revelation. Elsewhere, Abraham and Ishmael are spoken of as praying to God: “And show us our ways of devotion” (2:128). The Arabic word for ways of devotion is manāsik, the very word which throughout the