without doubt. Rather, we call it the Black Stone, just as it is black; and if we describe it by that characteristic, there is neither disparagement nor humiliation in doing so. It is related from the Prophet, may Allah’s peace and blessings be upon him, that “it descended from Paradise whiter than milk, but the sins of the children of Adam blackened it.” (1) If this is authentic, then there is nothing surprising about its having descended from Paradise; and if the hadith is not authentic—which is more likely—then there is no problem.

His statement, “with his entire body,” means that he faces it with his entire body. Thus, if he stands before the Stone while part of it lies outside the line of his body on the left side, that circuit is deficient. He must therefore align his entire body with the Black Stone.

There is some reservation concerning such precise delimitation, because the apparent practice of the Companions, may Allah be pleased with them, is that when they came parallel to it—whether with their entire bodies, the right side of their bodies, or the left—the matter was broad. Yet according to the jurists’ position, this precise alignment is necessary. Accordingly, much difficulty arises regarding what has preceded: how is this exact alignment to be achieved? We used to tire ourselves over this exact alignment and, out of caution, take a few steps from the side adjoining the Yemeni Corner. Ordinary people would begin from where they thought they had come parallel to the Stone. It is well known that the farther one is from the Ka‘bah, the more difficult it becomes to align oneself with it. Yet, as part of Allah’s facilitation, after the circumambulation area was paved, this marker was made. At first, it consisted of two brown lines with the Stone between them, and this involved a defect and caused harm, because