Abdullah ibn al-Zubayr said: It was called Bakkah because it crushes the necks of tyrants—that is, it breaks them; no tyrant has ever set out against it with evil intent without Allah destroying him.

As for Makkah, it was given this name because of the scarcity of its water. The Arabs say, “The young camel drained its mother’s udder,” when it has sucked out all the milk it contained. It is also called Umm Rahim, “the Mother of Mercy,” because mercy descends there.

“Blessed” is in the accusative as a circumstantial qualifier, meaning: possessing blessing. “And a guidance for all peoples,” because it is the direction of prayer for the believers. “In it are clear signs.” Ibn Abbas recited it in the singular: “a clear sign,” intending by it the Station of Abraham alone. The others recited it in the plural: “clear signs,” and mentioned among them the Station of Abraham—the stone (1) upon which Abraham stood. The imprint of his feet was once upon it, but it has worn away due to people touching it repeatedly with their hands.

Among those signs are the Black Stone, the Hatim, Zamzam, and all the sacred rites. It was also said that the Station of Abraham is the entire Sacred Precinct. Among the signs associated with the House is that birds fly, yet do not pass above it; and that when a bird of prey pursues game, it refrains from it once the game enters the Sacred Precinct. It is a city to which the prophets, messengers, righteous allies of Allah, and virtuous people have journeyed; and acts of obedience and charity performed there are multiplied a hundred thousandfold.

Abd al-Wahid al-Mulayhi informed us; Abu Muhammad al-Hasan ibn Ahmad al-Makhladi informed us; Abu al-Abbas Muhammad ibn Ishaq al-Sarraj informed us; Abu Musab Ahmad ibn Abi Bakr al-Zuhri informed us; Malik ibn Anas informed us from Zayd ibn Rabah and Ubaydullah ibn Abi Abdullah, from Abu Abdullah al-Agharr, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said, “A prayer in this mosque of mine is better than a thousand prayers elsewhere, except for the Sacred Mosque.” (2)

Regarding His words, exalted is He: “Whoever enters it is safe”: that is, safe from assault therein. This was due to Abraham’s supplication, when he said, “My Lord, make this a secure city.” In the Age of Ignorance, the Arabs would kill one another and raid one another; yet whoever entered the Sacred Precinct was safe from killing and raiding. This is the intended meaning of the verse according to al-Hasan, Qatadah, and most exegetes. Allah, exalted is He, said: “Do they not see that We have made a safe sanctuary, while people are snatched away from all around them?” (Sura al-Ankabut, verse 67).

It was also said that it refers to whoever entered it during the year of the compensatory lesser pilgrimage with the Messenger of Allah, peace and blessings be upon him: he was safe, as Allah, exalted is He, said: “You will surely enter the Sacred Mosque, if Allah wills, in safety.” (Sura al-Fath, verse 27).

It was also said that this is a statement intended as a command; its meaning is: Whoever enters it, grant him safety. This is like His saying, exalted is He: “There shall be no sexual relations, no disobedience, and no disputing during the pilgrimage” (al-Baqarah, 2:197)—meaning, do not engage in sexual relations, do not commit disobedience. Some scholars consequently held that whoever has become liable to execution by legal retaliation or by a prescribed punishment, then takes refuge in the Sacred Precinct, is not to have the penalty carried out upon him there. Rather, he is neither fed (3), nor sold to, nor bought from, until he leaves it and is executed. This was the view of Ibn Abbas,