[This narrative scene is excerpted from The Interrogation Vault trilogy. Set within a digital simulation of the three-year boycott of the Banu Hashim (7th–10th year of the Prophetic mission), the story follows a protagonist and an extraterrestrial visitor as they analyze the logistical warfare of the Quraysh. Together, they explore the transition of Islam from a private belief to a sociopolitical movement, and why the elite of Makkah responded not with arguments, but with the cruelty of a total economic siege.]

***

The chamber opened into silence.

But it was not the silence of peace.

It was the silence of desperation.

The simulation placed us on the outskirts of Makkah, in a dry valley encased by rocks and sorrow. No birds sang. No children played. Dust settled over thorny trees stripped of bark.

“Welcome,” the alien said, “to the Valley of Shi‘b Abī Ṭālib.”

The heat pressed against my skin. I heard coughing—dry, aching. Then the slow shuffle of feet. An old man clutched his stomach. A mother tried to nurse, but her milk had vanished days ago. A child with hollow eyes and cracked lips chewed on a strip of leather that had been boiled soft just to be edible.

I looked away.

“Why are you showing me this?”

“Because Quraysh didn’t respond with philosophy,” the alien said. “They responded with siege.”

He lifted his hand, and a scroll materialized in the air: brittle parchment nailed to the wall of the Ka‘bah. Its letters glowed in red, like they’d been written in blood:

No trade. No marriage. No protection. Until they hand over Muhammad.

“This,” he said, “was the first full-scale sanctions document in Islamic history. Sealed by twenty-five signatures of Makkah’s elite.”

He turned to me.

“Is this how you treat someone simply preaching in private?”

I hesitated.

“They hated his message. That’s all.”

The alien shook his head. “Hatred alone doesn’t explain a three-year logistical blockade. They didn’t just attack him; they attacked the system that protected him.”

He walked through the simulation—past a young girl digging for roots with trembling fingers.

“If they hated his message,” he said, “they could have ignored him. But Quraysh didn’t just attack him. They punished his tribe. Even those who didn’t follow him.”

He waved his hand again.

I saw Abu Talib. Gray-bearded, noble, exhausted. Sitting beside the Prophet ﷺ, shielding him with nothing but loyalty. Not faith. Not belief.

Just blood.

“This was the Prophet’s ﷺ defensive strategy,” the alien noted. “Utilizing the ‘Asabiyyah’—the tribal honor—of his kin to create a physical buffer that the Quraysh couldn’t cross without starting a civil war. The Siege was the Quraysh’s attempt to break that buffer. They turned his kin into hostages because they saw not just a preacher, but a leader building a structure.”

“But why did they turn his kin into hostages?” I interrupted.

The alien took a deep breath and said:
“Because they saw not just a preacher, but a leader rising. Because Islam was already becoming power.” 

I swallowed, watching Sa‘d ibn Abi Waqqas hand a small fig to an orphan.

“You think Islam was only spiritual at this stage?” the alien asked.

“Yes,” I said quietly. “Isn’t that what we’re taught? That the Prophet ﷺ had no power in Makkah. That he was waiting. Patient. Powerless.”

The alien tilted his head.

“Waiting is not the same as being inactive. And power is not only military. Influence. Organization. Unity. That’s power. Quraysh understood. Why else the boycott?”

He pulled another thread of the simulation.

I saw the men of Quraysh again—meeting in a darkened hall, whispering, calculating.

“If we cut them off completely,” one said, “they’ll fold. Hunger breaks even the proud.”

“But the children…”

“Their children will become ours once Muhammad is gone.”

The hologram faded.

I was trembling.

“This is cruelty,” I said.

“This is politics,” he replied. “This is what tyrants do when their control is threatened.”

He looked at me.

“Modern minds often imagine Islam began politically in Madinah. But that’s because they don’t understand what politics actually is.”

“Which is?”

“Power. Systems. Influence. Decisions that affect lives. Quraysh recognized the political implications of the Prophet’s ﷺ message long before the Muslims did.”

He turned back to the valley.

“And so, they waged war. Not with swords—but with hunger. Isolation. Humiliation.”

We heard a scream.

A mother had fainted.

And then, finally, the scroll in the Ka‘bah cracked—eaten by termites, as history records. Its injustice devoured from within.

The siege lifted.

But the scars remained.

The simulation dimmed.

“Three years,” the alien said. “Three years of collective punishment. Children starved. Marriages broken. And all for what?”

He looked at me.

“Still think Islam was just a private belief?”

I stared at the fading valley, haunted.

“Private beliefs don’t provoke sanctions,” he said. “But movements? Movements change history. And history resists.”

The chamber went black.

I didn’t speak.

Not because I agreed.

But because I couldn’t deny what I had seen.

***

Related:

– Fifteen Years in the Shadows: The Strategic Brilliance of the Hijrah to Abyssinia

– The Hijra: Lessons From The First Muslim Migration For Today

The post The Boycott: A Simulation Of The Valley Of Shib Abi Ṭalib appeared first on MuslimMatters.org.

Religious and community leaders are urging the Australian government to take a harder stance on Israel as it continues to bombard Lebanon

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When Dr Saad Ramadan’s elderly parents and five siblings fled their village in southern Lebanon under raining Israeli strikes for Beirut, he thought they were evacuating to safety.

But safe has become “a relative word” these days, he says.

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A critique of how tech culture and venture capital are reshaping Muslim priorities, urging a return to spiritually grounded progress.

“You will tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also.” – Hadith of the Prophet ﷺ, Sahih Muslim

A subtle shift in how we understand Islam

In a recent book talk I attended by a well-known western academic scholar where he wrote on Global Islam, he made a point that struck me deeply; With the advent of colonisation in Muslim lands across West Asia (the Middle East) and South Asia, many scholars such as Mohammed Abduh, Jamal ud Din Afghani and Rashid Rida often fought back against the different ideologies stemming from the West. In the process of responding to these ideologies, the scholar argued that Islam transformed from a religious worldview with God as the centre, to another ideology in the market of ideologies existing in the world.

Powerful as it may be, Muslims have over time engaged with Islam in the same ways that non-Muslims in the West have, often commoditising it and reading into it at a surface level. Among the best and most recent exemplifications of this transformation is the emerging Tech and Venture Capital Startup phase in the Muslim world.

Before I speak about this and possibly elicit some angry voices, let me begin with some preface into this idea that we call modernity which sets the background for why all of this becomes a problem. This will allow me to outline some ideas as to what some possible solutions could be moving forward.

What do we mean by modernity?

We keep hearing the word ‘Modern’ quite often, used to refer to humans, trends, architectural styles and many other different aspects of existence. One could be forgiven for thinking that this refers to the 21st century when the internet, computers and all their derivative products (mobile phones, social media, apps etc.) became pervasive. Etymologically ‘modern’ refers to  ‘relating to the present times, as opposed to the past’. In this sense then, modernity could possibly mean the time that we are living in.

However, there is much more depth to this one word over which books upon books have been written over the last century or so. Let me try to break it down a bit keeping in mind that many variations and understandings of this term exist.

In brief, up until the 16th century, the Roman Catholic church was politically powerful across Europe. The Church gatekept knowledge of the Bible in the hands of priests and often brutally repressed anyone who opposed its intellectual or political hegemony – a good example being the Church’s repression of figures like Galileo Galili, who argued for heliocentrism—that the Earth revolves around the sun.

In the late 1500’s, the Church did something that set in motion a series of events that transformed the world as they knew it. It began to sell salvation to anyone who could afford it. In a tradition called the indulgences, it let its followers know that Heaven was for the taking for anyone who paid a small amount towards the church. Proceeds from these indulgences went towards building the St. Peter’s Basilica. Combined, the wealth discriminatory approach towards salvation and the use of this money towards building a cathedral provoked the ire of a few individuals, the most prominent being a priest by the name Martin Luther.

From the Reformation to the modern world

An erudite scholar and professor at Wittenburg University, Germany, Martin Luther wrote a document called the 95 theses. In this document, he criticised the practise of indulgences and also challenged the hegemony of the priests as the sole interpreters of the Bible arguing that even the layman could interpret the bible. This document was also translated to German – the language of the masses (as opposed to Latin which was the language of the clergy). Martin Luther’s work would have gone unnoticed had it not been for the invention of the Gutenberg printing press which helped mass produce (as of those days standards) the 95 Theses and went into the hands of more than just the clergy of the time.

Over the next few decades, this sparked what is known as the Protestant Reformation (those who protested Catholic doctrines) leading to mass uprisings and violent clashes between Protestants and Catholics across Western Europe. While the reasons for these clashes were nuanced and wealth based in some instances (there have been well known records of Protestants and Catholics fighting alongside each other against other Protestants or Catholics), the discourse around these clashes solidified the modern idea (and myth) that ‘religion causes wars’.

Nation-states, capitalism, and the logic of growth

While I skip many details, nuances and differences due to the scope of this article, the Protestant reformation and the ensuing ‘Enlightenment’ from the late 17th century led to various socio-intellectual developments that crystallised in the form of modernity. Let me draw your attention to two interlinked concepts that came out of this era which did not occur in the pre-modern era.

The first is the concept of nation-states and the second is capitalism. In pre-modern times, empires (which were one among the different types of political units) had fluid borders and did not have an over-reaching control of its ‘citizens’ the way modern nation-states do. The concept of sovereignty (where the modern nation – state had the theoretical right to enforce its own laws) was also one that has defined the world order in the centuries to come. This concept of fixed borders and complete dominion of a centralised government with regards to legal matters and military capacity was not a concept that existed before this era.

Capitalism is another such concept which did not exist before the modern era. While people seeking profits and being greedy existed in the pre-modern era, some of the main inventions of capitalism is the Joint stock company (where a company is a separate entity from the persons running it), the transformation of traditional labour (based on energy levels, the sun, the weather etc) to a 9-5 timing (especially in the post industrialisation age of the 19th century) and for the purpose of this article: the doctrine of economic productivity and progress.

Productivity was one of the most important concepts that interlinked with the concept of the nation-state which had to rely on constant productivity to sustain growth. Of course, an over focus on growth set human beings on a path towards environmental destruction (can we really keep producing goods that will get thrown in landfills without expecting huge wastes?). This focus on productivity is what led to the development of various technologies such as the internet, aeroplanes and now Artificial Intelligence mostly with significant amounts of government and military funding to maintain technological superiority over other countries.

Muslims, technology, and the illusion of easy solutions

With the rise of technology and Artificial Intelligence taking over the western world, it is inevitable that the feverishness around these technologies are also impacting Muslim societies. Muslims are now slowly working on building, especially in the post October 23rd landscape. The fact that most companies we engage with including those like Amazon, Microsoft and even Google have now appeared on one version of the Boycott, Divest and Sanctions (BDS) list impressed upon Muslims, the importance of building ethical Muslim alternatives to a lot of these fundamental technologies and platforms.

However, while there have been useful alternatives, it is an incomplete solution to an all-encompassing problem creating internal issues within the Muslim world. The problem we have as Western Muslims is that we are transposing these standards onto everything we try to do borrowing on western notions of progress that are in fact damaging to us.

A stark example of this is the new maxim – ‘the solution to our problems is an app.’ That is a serious mistake we risk falling into. The number of people I spoke to who mentioned an app to learn Islam (across the UK and in Ummah oriented summits) seems to be plentiful. This is an area we need to tread with caution since Islam’s form of learning is meant to be experiential and human based (with Suhba or companionship being a major component of learning).  In the West, these can be difficult due to the increasingly atomised modes of living as well as rising costs of travel and meeting outside houses which is why we resort to such apps – a reflection of the wider ecosystem we live in. To be sure, people who are well entrenched in tech are often aware of this issue; it is the enthusiastic new comer (sometimes only tangentially linked to tech) that is often at risk of falling into this trap. A good example is an educational platform that tries to create an app about the ‘basics of Islam’ – a common ambition by many people in such fields.

But we have to remember that these should only be something for us to augment our learning experience and not be a substitute. This is something I feel is lost on many of us living in the West. As someone who engages passionately and conducts sessions around topics related to capitalism and secularism for Muslim professionals, I see how much we have imbibed these concepts ourselves and how much work we have to disentangle ourselves from these intellectual legacies.

Another example, as I heard from one of the participants in a well-known Summit, was that a session on education seemed to be about putting Muslim faces on colonial systems of education which would not do much to address the lack of orientation around Allah and Islam’s teachings. To be clear, this is not meant to say we should avoid tech solutions; rather what I am arguing for is to moderate our expectations and be wary of the traps that established techs have already fallen into. In fact, I do support many spaces that have complete tech gatherings (such as the Muslim Tech Fest that I attended for two years and that I wrote positively about previously).

Startup culture and the problem of endless scaling

Startup culture and VC Funding: The second aspect I could see throughout the different festivals was the start up culture and the fund raising attitudes. Going back to fundraising and larger Western attitudes – remember that Capitalism’s main bequeath to us is not greed – that is something that existed throughout humanity as we see in the Qur’an. What capitalism gave us is a system that creates profit solely for the sake of more profit, in other words: Growth for the sake of growth. It’s why when I speak to startup founders and business owners, I keep hearing the question ‘How much can we scale this up?’ to which I often think – ‘for what’?

I submit that most people think of building up profits coming in from this scaling for the sake of wealth itself without any thoughts of funding long term community initiatives   – as a result of absorbing the ‘growth and scaling up culture’. Moreover, even if the initiative exists, there needs to be a very tight scrutiny on infinite growth ambitions given the often cut throat nature of such growth with immense profits taking place at the cost of oppressing labour.  Mega Corporations like Amazon and others have witnessed protests against their work practises at the cost of enriching top management. As the famous adage goes, ‘No one ever makes a billion dollars, they often take a billion dollars’.

When technology is useful—and when it is not

Given the above background, the dominance of VC culture in Muslim educated spaces that are trying to fundraise for causes is a new trend that we see. This is a good thing to an extent, but it has some limitations and dangers. At many conferences and summits that I have attended mainly in the West, the VC culture that we are now seeing is forcing Muslims to think of profitability and equity far beyond what they should be. This is an important component of building Ummatic infrastructure, but it is not the only one and the risk we have is that we are now moving from a model where we donated for the sake of Allah and for alleviating people’s problems to one where we solely expect a return on our investment.

On the other hand, the places where people do give money to causes without expecting a profit often turn out to be relief donations that are surface level despite their importance (such as feeding people and building wells). We don’t allocate much of our funding towards tackling root causes such as the broader political reasons for poverty and corruption as well as the wanton killing of Muslims and many other populations across the world – where part of the answer lies in research, policy and advocacy.

We can wax eloquent about the importance of building narratives, but we have to remember that media companies are largely loss making business entities and yet, billionaires invest in them for much more than just money – they do so to control the narrative. This is something we need to understand and engage with better over time especially when we think of ‘decolonising’ and focusing on Allah, His book and His Messenger’s guidance in improving the standards of humanity.

Most organisations that I see being funded or supported in different fests and conferences are often tech oriented – which serves a purpose. As this article by the Policy Minaret argued, there are three types of usage of tech and Islam, 1) Genuine gap work – where real gaps exist that tech/app creation can help with (a Qibla and prayer timing app in the early days were good examples of this. 2) Infrastructure work – where larger infrastructure such as payment platforms, VPN’s etc are required where they are more ethical (w.r.t. privacy, data protection etc) and 3) Formation-adjacent work – where gaps exist but technology is not always the right option (think of non-contextualised Fiqh apps where works should be done by real scholars instead of an app).

It is the third type of work (formation adjacent work) that I feel are often tech dominated in a way that should not be the case. There are organisations that are upcoming and are filling important gaps in society that should be supported in different ways than building apps or going online. Some may require mentorship, others require exposure, and others may require money. Muslim conferences should be encouraging such organisations with long term impact without any financial profitability to showcase their work in a structured manner.

There was for instance, the Spark Awards which was an initiative by an organisation called Collective Continuum that gave away funding for new startups. While the winner was a non-profit focused on preventing pregnancy related deaths, a majority of the finalists seemed to be tech solutions. Similarly, the Ma’a Awards (from Malaysia) also featured a significant amount of tech related organisations in its 15 finalists.

This is not to say that we should not have tech solutions; it is important. In fact, in aspects like building critical infrastructure like Web Services, VPN’s, payment providers (alternatives to Stripe and Paypal), there should be (and is) some impetus to develop systems that don’t replicate the power and wealth hungry, but there exists many organisations that do not rely on tech and should not rely on tech in some instances. Indeed, a rising prevalence of tech usage and dependency for alleviating societal problems contains a high chance of pushing people into loneliness by forcing them to the screen and also causing neurological dependencies that are akin to drug addictions in some cases. To force organisations to showcase their tech proficiency to help receive funding is a pathway we should not adopt without any introspection whatsoever.

Rethinking progress: beyond the ‘Golden Age’ narrative

The problem of the Islamic Golden Age narrative – This is reminiscent of problematic Muslim narratives of ‘The Islamic Golden Age’. We often love professing the glories of scholars like Al Jaber, Ibn al Haytham and Ibn Rushd and many other scholars who engaged in ‘scientific developments’ that are responsible for the enlightenment of Europe.

Two problems are ensconced within this narrative. First, by scrambling to showcase how we had Muslim scientists (even though it is not the same as modern scientists), we are already operating from a space of inadequacy with tech/scientific development as the pinnacle of mankind. We are trying to show to the western world that we had our own scientists as well who seem to be the only people of value. Second, we ignore the polyglot nature of these scholars who weren’t just scientists but also philosophers, social scientists and most importantly Islamic scholars as well. These realities and especially their orientation towards Allah is what pushed them to engage in scientific and other advancements.

This focus on material realities (translated to sole importance on tech solutions to societal issues) is the trap we need to avoid. We have to think outside of money oriented fields and work to subsidise those organisations and figures who are working outside of the tech space such as in spaces like Social Sciences, Islamic Studies and the humanities (perhaps an article for another time). These will be the thinking leaders of the Ummah if we nurture them and these are the people that the enemies often come to attack in the first instance given the awe-inspiring power that the sincere and God fearing among them hold to influence the masses towards goodness and away from Shaytan.

Policy solutions

I don’t want to be a complainer without giving any sort of solution towards this issue so I want to write down a few practical solutions that we could think of and open a conversation on these ideas. After purifying our intentions and seeking help from Allah (without which none of our actions can make any headway), we can think of a few steps that can work.

First, among the most important aspects to make a significant difference would be to deepen our scholarship especially on foundational Islamic principles and issues on modernity. For example, as some one who engages regularly with topics such as secularism, nationalism and other such ideologies stemming from post reformation, it is clear that we have some level of expertise on political ideologies, but much lesser grasp over issues like capitalism, economics and the likes from a critical Islamic lens. Moreover, it is also important to understand how these issues trickle down to daily Muslim practises and avoid capitalist traps (do we really need to pay influencers millions to raise money for Gaza or does that follow capitalist models that come from outside of our religion?).

Second, it is important to take these conversations on ideologies and the depth involved. This is not done with the expectation of making the masses experts in such subjects. It is practically not possible for people reading topics 1 hour a day to develop deep expertise in the same way as someone who dedicates decades of their life towards studying and engaging with these concepts day in and day out. That said, demonstrating the depth required is something that should ideally push people towards supporting such initiatives. Think of how much the Islamophobia industry spends; Al Jazeera estimated it to be around 200 million USD in the 2014-2016 era alone. Are Muslims spending similar amounts towards deep scholarship and dissemination or are we playing catch up and crying victim?

The third step to keep in mind is that the work towards tech solutions and VC startups must continue, but in a more guided fashion. As prominent voices such as Ibrahim Khan from Islamic Finance Guru and Adil, the founder of the boycott app and now VPN have noted, we don’t need another Qur’an App or even a knowledge learning app because we have enough that exist today. What we need is foundational infrastructure that is of benefit to everyone who doesn’t want to engage with an extractive capitalist system. The Buycat VPN is one such good example. VPN’s which were initially developed to avoid surveillance have now been compromised given that most of these companies are now purchased by Israeli linked firms leading to fears of surveillance.

Similarly, developing payment platforms that empower not just Muslims but any community that is often subject to their bank accounts being blocked due to Islamophobic (and also racist) ideologies operating within banking apps is another such important need. These initiatives must continue but growth should not be for the sake of growth alone but rather for the sake of providing ethical alternatives.

The fourth would be to ensure that funders and established organisations could be connected with social service organisations rather than just tech-oriented startups. Mentorship, social media presence, skills and funding should be among the various ways this could be done. One way of facilitating this could be an award ceremony with finalists being given some small funds to help with their operations and logistics or even sustainability. Oftentimes, even 1000 dollars can be the difference between survival and continuity for such organisation.

This is also something that the organisers of different big conferences can think of – is it possible to set up small funds for different initiatives in the next conference which can help support small organisations to grow and sustain over time? For instance, at the GEM summit in Doha, Qatar that I attended, I proposed a book writing grant off the back of an excellent workshop on writing books – many have great ideas and want to write but don’t have the resources required to do the research or hire editors for such work. A small grants scheme could potentially supercharge some of this important work.        

The fifth and likely, one of the most fundamental recommendations would be to orient people – especially community leaders, event organisers and tech founders on the larger spiritual and intellectual underpinnings of what we need to do and how to go about each in our specific fields. For example, as media narratives go, we aren’t here to replicate the nasty practices of the far right. Rather we are invested as Muslims in ensuring that we speak truth because that is our obligation to Allah and that we research and showcase the many social benefits of Islamic practices rather than trying to kowtow to modern liberal narratives (“Brother, the Quran speaks about scientific miracles too”).

Conclusion

In sum, the development of modernity has been long and uneven across the world and has been pervasive in its many ideologies be it Capitalism, Secularism or liberalism (many of which we did not touch upon in this article). These systems are most intensely felt in the West; and while Muslims came over to many parts of the Western world to escape political repression and seek out better economic opportunities, they have not been immune to the many vagaries of modernity that they constantly absorb by dint of being in these lands.

There are a few voices that have tried to speak and make Muslims introspect about these issues, but they are far and few and are often drowned out by loud Muslim influencers and social media celebrities (another major symptom of capitalism – given their hunger to grow audiences by inducing outrage).

There are ways to engage better but it needs to be far more strategic and thoughtful especially when it comes to copying systems that are imported outside of Islamic thought and devoid of any relationship with the creator. May Allah grant baraka to us all, keep us sincere and ensure that we serve him in the best way possible.

Related:

Digital Intimacy: AI Companionship And The Erosion Of Authentic Suhba

BQO: Muhammad Was Right About Debt

The post Muslim Capitalism And The Rise of Tech and VC Culture: Are We Going Down The Technological Lizard Hole? appeared first on MuslimMatters.org.

Christian nationalism has as little to do with the true values of Christianity as national socialism has to do with the values of socialism, says Rev Prof Nick Ross

Thank you for your editorial on the religious right (The Guardian view on Britain’s religious right: using and abusing faith in the pursuit of power, 5 April). The truth is that Christian nationalism has as little to do with the true values of Christianity as national socialism has to do with the values of socialism. It is a perversion of the faith … almost an oxymoron in its combination of opposites.

I serve in a church in the heart of Smethwick in the West Midlands, where our congregation reflects the area, being made up of those born and bred in the area, the families of the Windrush generation and new immigrants and asylum seekers from Africa and Asia.

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Settlers killed a youth and attacked and kidnapped Palestinian children in a series of rampages.

A monthly digest of key developments in Palestine showcasing powerful images by photojournalists.

What lies beneath the Haram? Who holds the key to the Ka’bah? Explore the hidden infrastructure, immense wealth, and sacred laws that define modern Makkah.

Part 1  | Part 2  | Part 3

11. The Haram Has Underground Levels

When most people picture Masjid al-Haram, they imagine a single open courtyard surrounding the Ka’bah, filled with worshippers performing tawaf.

Of course, if you’ve been there, you’re aware that there are multiple levels for prayer, and perhaps even that tawaf can be performed on upper floors. But few people realize how much of the Haram exists below ground.

Beneath the marble courtyards and prayer halls lies an extensive underground network that serves as the hidden infrastructure of the masjid. This includes pedestrian tunnels, service corridors, and carefully designed access routes that guide the movement of millions of worshippers. It also includes climate-controlled prayer areas, circulation corridors, and wudu facilities that provide relief from the intense desert heat while allowing the steady flow of people to continue.

There is yet another level below that. Here are found essential systems that most visitors never see. These include water storage and pumping systems, maintenance and service areas, and the infrastructure that supports the distribution of Zamzam. The Zamzam system itself operates largely through underground networks, where water is stored, cooled, treated, and pumped throughout the Haram.

In addition, security services are found underground. These include emergency services stations as well as surveillance stations operated by Saudi security services, which monitor the feeds from the extensive network of cameras around the Haram. This is done to prevent security threats, obviously, but also for the safety of the pilgrims, to prevent overcrowding that could lead to trampling, for example. This security layer also includes holding areas where people may be detained for lost documentation, disturbances and safety violations. This may sound ominous, but it’s normal and expected. At busy times, the Haram contains as many people as a good-sized city. And like any city, it requires police and emergency services.

This subterranean world is not something most pilgrims ever encounter. And yet, without it, the Haram as we know it could not function.

Above ground, the experience is one of openness, light, and movement. Below ground, it is structure, engineering, and control. Together, they form a system capable of supporting one of the largest and most concentrated gatherings of human beings on earth.

Despite the Haram’s size and complexity, the purpose remains simple. Every element of the structure, whether seen or unseen, exists to shelter, sustain, and serve those who come to worship. No matter where you stand within the Haram, whether close to the Ka’bah or deep within its lower levels, you are standing in sacred space.

12. Land in the Central Area of Makkah Is Among the Most Expensive in the World

Ever fantasized about owning a little apartment in Makkah, within sight of the Haram, where you could stay whenever you go to ‘Umrah? Better check your bank balance first. Land in the central area of Makkah, especially within walking distance of the Haram, is among the most valuable real estate on earth.

Across the city as a whole, purchase prices vary widely, but average residential properties range from roughly 5,000 to 15,000 Saudi riyals per square meter ($1,350 to $4,050 USD). In more desirable areas, those figures more than double, depending on proximity to Masjid al-Haram.

Apartments with views of the Haram, particularly in developments like Jabal Omar or the Abraj Al Bait complex, can exceed 3 million riyals (over $810,000 USD). That $810K would likely get you a modest two bedroom 1 bath with a compact kitchen. So yeah, pretty pricey.

This places prime real estate in central Makkah in a range comparable to New York, Paris, or Hong Kong.

Rental prices tell a similar story. While modest apartments farther from the Haram may rent for under 20,000 riyals per year ($5,400 USD), properties closer to the center command far higher prices, especially during Hajj and Ramadan when short-term demand surges dramatically.

Unlike most global cities, however, the value of land in Makkah is not driven primarily by business, finance, or industry. It is driven by proximity to a single point: the Ka’bah.

The closer a building stands to the Haram, the greater its value. Not because of views, amenities, or prestige alone, but because of what it allows. A shorter walk to prayer. More time in worship. Easier access to the sacred spaces.

In this way, the real estate market of Makkah reflects something unique. It is one of the few places in the world where land derives its value not from commerce, but from closeness to ‘ibadah. There is a certain irony in that. But in the end, the masjid is open to everyone, whether they live in a spacious luxury home or a cramped flat. All stand equal before Allah, and none is elevated over another except by taqwa.

13. The Ka’bah’s Covering Is Replaced Every Year

When I was a kid I thought that the Ka’bah itself was made of black stones. It’s not, heh heh. It’s covered in a massive cloth called the Kiswah.

Not only that, the cloth is changed every year.

The Kiswah, which envelopes the Ka’bah, is not merely decorative. It is a symbol of honor, reverence, and continuity, renewed annually as part of a tradition that stretches back to pre-Islamic times and was affirmed by the Prophet ﷺ and maintained by Muslim rulers for over fourteen centuries.

The Kiswah is produced in a specialized facility in Makkah, where skilled artisans work year-round to complete it. It is made of high-quality silk and weighs approximately 650 kilograms. The embroidery alone is substantial, consisting of 120 kilos of gold and silver-plated threads woven into intricate Qur’anic calligraphy.

The cost of producing the Kiswah is estimated at 20 to 25 million Saudi riyals per year ($5 to $7 million USD). Today, it is funded by the Saudi government, continuing a long-standing tradition in which Muslim rulers took responsibility for honoring the House of Allah.

The process is both artistic and deeply symbolic. Panels of cloth are woven, dyed, cut, and then assembled into a single covering that fits the Ka’bah precisely. Each element is measured and crafted with care.

Once a year, on the 9th of Dhul-Hijjah, the Day of ‘Arafah, the old Kiswah is removed and replaced with the new one. The change is carried out with great ceremony. The previous covering is then cut into pieces and distributed as gifts to dignitaries and institutions around the world. Some of these pieces are preserved in museums and collections, where they are treated as historical and sacred artifacts.

To the casual observer, the Ka’bah appears unchanged from year to year. But this quiet renewal is a reminder that even in a place defined by permanence, there is movement, effort, and continual devotion behind what we see.

The Kiswah is not just a cloth. It is a testament to the love, skill, and reverence that generations of Muslims have directed toward the House of Allah.

14. The Keys to the Ka’bah Have Been Held by the Same Family for Over 1,400 Years

Who holds the keys to the Ka’bah?  You would probably guess the king of Saudi Arabia.

Actually, no. It may come as a surprise that the answer is not a ruler, government official, or religious authority. The keys to the Ka’bah have been held by the same family, Banu Shaybah, since before the time of the Prophet ﷺ.

When the Prophet ﷺ entered Makkah at its conquest, he took possession of the Ka’bah and ordered that it be cleansed of idols. At that moment, the question arose as to who would be entrusted with its custodianship.

According to historical reports, Ali ibn Abi Talib suggested that the honor of holding the keys be given to the Prophet’s own clan, Banu Hashim.

However, the entire conquest of Makkah is a story of incredible compassion and forgiveness, and this incident was no exception. The people of Makkah had persecuted the Prophet ﷺ, killed his followers, driven him from his home, and even tried to exterminate his new community. He would have been fully within his rights to take away the honor of holding the keys, and grant it to his own clan, or to one of the honored Muhajireen, perhaps even to one who had been tortured by the Quraysh.

But he was not there to humiliate the Quraysh, lord it over them, or take away their heritage. He was there to bring them into the light of Islam and welcome them as brothers and sisters. So he called for Uthman ibn Talha, who had held the keys before the conquest – and who, in that moment, was still a mushrik – and returned the keys to him, saying:

“Take it, O family of Talha, eternally, until the Day of Judgment. None shall take it from you except an oppressor.”

That trust has endured.

Even in modern times, a specific member of the Banu Talha clan is entrusted with the key. Until recently, this role was held by Dr. Saleh bin Zain Al-Abidin Al-Shaibi, who served as the 109th generation custodian of the Ka’bah in his tribe. He was not only a key holder, but a scholar of Islamic studies and a lecturer at Umm Al-Qura University, reflecting how this role continues to be carried by individuals of knowledge and standing.

After his passing in 2024, he was succeeded by another member of the same family, continuing a chain of custodianship that stretches back more than fifteen centuries.

Over the centuries, the keys themselves have changed. Historical keys from the Abbasid, Mamluk, and especially Ottoman periods still exist today, preserved in museums and collections. Some Ottoman-era keys, dating from the 16th to 19th centuries, are large and heavily ornamented, sometimes over a foot long, engraved with Qur’anic inscriptions and the names of sultans.

I myself saw one once. I had no idea what it was until the exhibit manager told me it was an Ottoman-era key to the Ka’bah. It was much larger than I would have expected. I remember thinking, “If the key is here, how can anyone get in?”

The modern key is very different. It is smaller, simpler, and designed for function rather than display, reflecting the current structure of the Ka’bah door.

Empires have risen and fallen. Dynasties have come and gone. Even the keys themselves have changed in form and design But the trust has not.

To this day, the descendants of one family remain the custodians of the Ka’bah, holding its keys just as their ancestors did at the time of the Prophet ﷺ. It’s interesting that the city of Makkah itself has changed, with ancient sites demolished and overbuilt, but these ancient human links remain unbroken. I think there’s a message there about what matters, and what lasts.

15. Within the Haram, All Life Is Sacred

Within the boundaries of the Haram, life is treated with a level of sanctity that is difficult to find anywhere else in the world.

The Haram is not simply Masjid al-Haram itself. It is a defined sacred territory, established since ancient times, with known boundaries that extend well beyond the masjid into the surrounding valley and hills. Within this entire zone, special rulings apply.

This is not a modern rule. It is an ancient one, established by Allah and affirmed by the Prophet ﷺ. Violence is forbidden. Hunting is forbidden. Even harming animals or cutting down plants without valid reason is prohibited within this sacred precinct.

The Messenger of Allah ﷺ said:

“This city was made sacred by Allah on the day He created the heavens and the earth. It is sacred by the sanctity of Allah until the Day of Judgment. Its thorns are not to be cut, its game is not to be frightened, and its lost items are not to be picked up except by one who will announce it.”

(Sahih al-Bukhari and Sahih Muslim)

This does not mean that all human use of the land is forbidden. Farmers may harvest their crops. Gardeners may trim or cultivate plants when there is a legitimate need, such as encouraging growth or preventing harm. But unnecessary destruction is not allowed. No one may simply pluck a leaf, cut a branch, or disturb living things without cause.

Even the smallest forms of harm are restricted. A bird is not to be chased. An animal is not to be struck. A plant is not to be uprooted without need.

Walk through the Haram and you will see what this looks like in practice. Pigeons gather in large numbers, moving calmly among the crowds. Cats roam freely between rows of worshippers. They are not driven away or mistreated. They are part of the environment, protected by the same sanctity that protects the people.

In a place that receives millions of visitors, where movement is constant and space is limited, this creates a remarkable atmosphere. Despite the density and the pressure, there is an underlying expectation of restraint. You lower your voice. You watch your steps. You become conscious of your actions.

Here, the sanctity of life is not an abstract concept. It is lived, observed, and enforced, reminding every visitor that they are standing in a space set apart by Allah Himself. This is a beautiful thing, and fitting for the most sacred space in the world.

This series is complete! I hope you enjoyed reading it. I actually learned several knew things in the process of writing it, and deepened my knowledge of Makkah’s history and the Haram’s secrets. Maybe later I’ll do a “10 more things” follow-up, inshaAllah.

* * *

Reader comments and constructive criticism are important to me, so please comment!

See the Story Index for Wael Abdelgawad’s other stories on this website.

Wael Abdelgawad’s novels – including Pieces of a Dream, The Repeaters and Zaid Karim Private Investigator – are available in ebook and print form on his author page at Amazon.com.

 

Related:

You Are Perfectly Created

If Not You, Then Who?

The post 15 Things You Didn’t Know About Makkah and the Ka’bah [Part 3] appeared first on MuslimMatters.org.

Trump is risking global catastrophe rather than admit defeat in Iran, says Ali Abunimah. Jon Elmer reports on Iran-led resistance, and Israel adopts death penalty for Palestinians.

Heated discourse over Israel and influencer Hasan Piker has created cracks between progressive and establishment Democratic candidates in key swing state

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A heated debate over criticism of Israel and the political influencer Hasan Piker’s role on the left has bitterly divided progressive and establishment Democrats in a US Senate race in Michigan, an electorally critical swing state. The ongoing controversy likely marks a preview of things to come as the midterm and 2028 election seasons ramp up, and it is drawing warnings from Arab American leaders in a state where the party’s Israel policy badly damaged Kamala Harris’s campaign.

Mallory McMorrow, a state senator favored by much of the establishment, is locked in a tight three-way race with the progressive Abdul El-Sayed, and Haley Stevens, the US representative who is backed by Aipac. El-Sayed and Piker last week announced plans to rally together. In response, McMorrow, the Anti-Defamation League, the Trump administration, Third Way, Senator Elissa Slotkin and other pro-Israel figures went on the offensive, labeling Piker as antisemitic and seeking to tar El-Sayed over his association with him.

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A professed desire to protect the country’s Christian identity is cover for a divisive politics which ignores the central message of the gospels

In an interview conducted a few days after the beginning of Lent, Reform UK’s Muslim home affairs spokesperson, Zia Yusuf, outlined a new policy to prevent churches being converted to mosques. This was an “incendiary” issue relating to Christian heritage, Mr Yusuf claimed, which was causing anxiety across the United Kingdom.

Subsequent analysis by the Times – which conducted the interview – concluded that instances of churches becoming mosques were in fact extremely rare, adding up to less than 0.09% of the 47,000 churches active in the 1960s. Mr Yusuf’s solution to this alleged crisis – which involved granting automatic listed status to churches, and changing planning laws to restrict change of use – was also widely questioned. For many churches struggling to fund repairs through the contributions of thinned-out congregations, the onerous bureaucratic obstacles posed by listed status would only be another expensive headache.

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As Israel expands its invasion of southern Lebanon, people are having to bury their dead in temporary graves

In Lebanon, the dead are usually given one last glimpse of their home town before they are laid to rest. Hoisted high above the heads of the living, their casket is slowly marched through the streets where they grew up.

It is the hands of their loved ones that guide them into their final resting place, already dug, and gently sprinkle dirt on their body.

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Discover how to stay spiritually connected after Ramadan by deepening your relationship with Allah through His Beautiful Names.

The Gradual Fade

Ramadan has passed, and as we return to the hustle and bustle of our daily lives, we may begin to notice the focus and consistency we experienced during the blessed month gradually fading. Perhaps we stop praying tahajjud, or forget to read the Quran for a few days, or pass an entire week without visiting the masjid, except for Jum’ah.

During Ramadan, we became more conscious of Allah—more aware of His mercy, more hopeful in His forgiveness, and more observant to His presence. Our days were shaped by fasting, our nights illuminated by prayer, and our hearts were tranquil with the remembrance of Allah.

As we return to the rhythm of everyday life, the challenge before us is to preserve the awareness of Allah that Ramadan nurtured within us. Ramadan was never meant to be restricted to a single month; rather, it was meant to cultivate a lasting consciousness of Allah that continues to guide our hearts long after the month has passed.

Allah calls us in the Qur’an to reflect:

“O mankind! What has deceived you concerning your Lord, the Most Generous?” (Qur’an 82:6)

This verse invites us to pause and ponder over the nature of our relationship with Allah. In the busyness of everyday life, we can become consumed with responsibilities and distractions, yet as believers we are continuously called to reconnect with our Lord with awareness, humility, and hope. Our connection to Allah is not meant to fluctuate with changing circumstances; rather, it is meant to remain a constant source of guidance and stability.

Reconnecting to Allah Through His Names

One of the greatest ways Allah has made Himself known to us is through His Beautiful and Majestic Names. Allah says:

“To Allah belong the most beautiful names, so call upon Him by them.” (Qur’an 7:180)

Through His Names, Allah makes Himself known to us as the Most Merciful, the Most Generous, the All-Knowing, the Most Gentle, the One who forgives, the One who guides, the One who restores what is broken, and the One who is always close to those who call upon Him.

It is through His Beautiful and Majestic Names that we feel His presence in moments of strength and in moments of weakness, in times of clarity and in times of uncertainty. One of the best ways we remain connected to Allah beyond Ramadan is by knowing Him and living with His Beautiful Names.

Al-Ghaffār & Al-Ghafūr — The One Who Forgives

When a person recognises that Allah is Al-Ghaffār and Al-Ghafūr — the One who forgives repeatedly, and whose mercy is vast beyond measure— the heart finds reassurance that returning to Allah is always possible. No matter how many times a person stumbles, the door to Allah’s forgiveness remains open.

Allah reassures us in the Qur’an:

“Do not despair of the mercy of Allah. Indeed, Allah forgives all sins.” (Qur’an 39:53)

The Prophet ﷺ reminded us:

“All of the children of Adam sin, and the best of those who sin are those who repent.” (Tirmidhi)

These reminders teach us that mistakes are not barriers between us and Allah; rather, they can become means of turning back to Him with greater sincerity and humility. Knowing Allah as Al-Ghaffār and Al-Ghafūr allows us to move forward with hope, trusting that Allah’s mercy is always greater than our shortcomings.

As human beings, we are prone to error, yet we are never taught to despair of Allah’s mercy. Rather, we are reminded that Allah loves those who turn to Him in repentance. Allah says:

“Indeed, Allah loves those who constantly repent.” (Qur’an 2:222)

Knowing Allah as Al-Ghaffār and Al-Ghafūr reassures the heart that even when we fall short, the door to our Lord remains open, and His mercy is always greater than our sins.

Al-Qarīb — The One Who Is Near

Another way we remain connected to Allah is through recognising that He is Al-Qarīb — the One who is always near. Even when Ramadan has passed, the believer is reminded that closeness to Allah is not restricted to a particular time or place.

Allah says:

“When My servants ask you concerning Me, indeed I am near.” (Qur’an 2:186)

This verse reminds us that Allah’s nearness is constant. Whether we turn to Him in remembrance, in duʿā’, or in moments of quiet reflection, we are reminded that Allah is fully aware of us and always listens.

Knowing that Allah is near encourages us to continue turning to Him consistently, allowing the connection nurtured in Ramadan to continue throughout our lives.

Allah’s Nearness in Times of Hardship

This awareness of Allah’s nearness was deeply rooted in the life of the Prophet ﷺ. During the Hijrah, when the Prophet ﷺ and Abu Bakr were hiding in the cave while being pursued, Abu Bakr feared that they would be found. The Prophet ﷺ reassured him with words that continue to bring comfort to believers:

“Do not grieve; indeed Allah is with us.” (Qur’an 9:40)

The Prophet ﷺ also experienced Allah’s nearness in moments of deep hardship. After being rejected in Ṭā’if, he turned to Allah with a heartfelt supplication, expressing his weakness and complete reliance upon his Lord. In this moment of deep pain and rejection, the Prophet ﷺ demonstrated that even when people abandon us, Allah is always near and fully aware of every struggle.

These moments remind us that the believer is never without support. The One who was near to the Prophet ﷺ in the cave, and near to him in Ṭā’if, remains near to those of us who turn to Him today.

Knowing Allah as Al-Qarīb transforms how we experience difficulty. In moments of loneliness, we are reminded that we are not alone. In moments of uncertainty, we find comfort in knowing that Allah is aware of every difficulty we are facing. Turning to Allah regularly nurtures a sense of reassurance, strengthening the believer’s trust that Allah is always present and attentive.

Al-Hādī — The One Who Guides

As we continue seeking closeness to Allah, we also acknowledge our need for guidance. The quest to remain consistent and sincere often brings an awareness that the heart requires guidance in order to stay firm. In these moments, we turn to Allah as Al-Hādī — the One who guides hearts and gently leads us towards what is good.

The Prophet ﷺ would frequently supplicate:

“O Turner of hearts, keep my heart firm upon Your religion.”

This supplication reminds us that steadfastness is not attained through our own efforts alone; rather, it is a gift from Allah. The believer therefore continues to seek His guidance, asking Allah to keep the heart sincere, firm, and aligned with what is pleasing to Him.

Knowing Allah as Al-Hādī reassures us that guidance is ongoing. Allah continues to guide those who turn to Him, opening paths for growth, strengthening faith, and nurturing a deeper awareness of Him.

Through these Beautiful and Majestic Names, we begin to understand that our relationship with Allah is not confined to a particular time or season. Rather, every stage of life becomes an opportunity to know Him more deeply and to strengthen our connection with Him.

Turning to Allah Through Duʿā

Recognising Allah through His Beautiful and Majestic Names naturally transforms the way we turn to Him. The more we come to know Allah as the One who forgives, the One who is near, and the One who guides, the more our hearts learn to rely upon Him. The believer does not merely learn the Names of Allah, but lives through them—calling upon Allah with hope, humility, and trust.

The Prophet ﷺ reminded us that duʿā’ is worship. One of the most powerful expressions of our connection to Allah is to call upon Him through the very Names by which He has made Himself known to us.

Use These Duʿās

O Allah, allow our hearts to remain connected to You beyond Ramadan. Do not allow the sweetness of drawing near to You to fade from our hearts, and do not allow us to return to heedlessness after You have allowed us to taste the sweetness of closeness to You.

O Allah, You are Al-Ghaffār and Al-Ghafūr, the One who forgives again and again, whose mercy encompasses all shortcomings. Forgive us for our mistakes and do not allow our sins to distance us from You. Let our shortcomings become a means of returning to You with humility, sincerity, and hope.

O Allah, You are Al-Qarīb, the One who is near. Allow us to feel Your nearness in our lives, and make us among those who remember You often. When we feel distracted or distant, gently bring our hearts back to You.

O Allah, You are Al-Hādī, the One who guides hearts. Keep our hearts firm upon Your guidance, and allow the sincerity we experienced in Ramadan to continue shaping our intentions, our actions, and our choices.

O Allah, allow this journey to You to continue throughout our lives. Strengthen our remembrance of You, increase us in awareness of You, and draw our hearts closer to You through Your Beautiful and Majestic Names.

Āmīn, Allāhumma Āmīn.

Related:

What Shaykh Muhammad Al Shareef Taught Us About Making Dua

Du’a: The Weapon of the Believer

The post Beyond Ramadan: Connecting to Allah Through His Beautiful and Majestic Names appeared first on MuslimMatters.org.

Officials at Allenby crossing hint they have access to American police records.

Israeli forces shoot and kill 15-year-old child in Dheisheh refugee camp, occupied West Bank.

Attorneys for Salah Sarsour, a Palestinian-born US green card holder, say he was targeted for criticizing Israel

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The president of Wisconsin’s largest mosque was detained by federal immigration agents, drawing accusations from local officials and religious leaders that the arrest was motivated by his statements against Israel.

Salah Sarsour, a Palestinian-born legal permanent resident of the United States, was taken into custody by nearly a dozen US Immigration and Customs Enforcement (ICE) agents on Monday in Milwaukee after he left his home, according to the Islamic Society of Milwaukee.

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Kufr Aqab residents face limited mobility and occupation raids.

I spoke to the Unfettered Speech podcast about how Israel’s violence against Palestinians is part of a widening regional war.

The former PM has no valid response when progressives raise a voice over war crimes, so he seeks to mute them. But we’ll take no moral lectures from him

The left, claims Tony Blair, has forged an “alliance with Islamists”. He goes further: this is simply the latest mutation of antisemitism. Extraordinary accusations require extraordinary evidence. Yet unlike with his illegal war on Iraq, our former prime minister has not even troubled himself to assemble a dodgy dossier.

This latest tirade was published by the Free Press, a woke-bashing, pro-Israel publication founded by journalist Bari Weiss, now accused of pro-Trump censorship in her new role as editor-in-chief of CBS News. The substance of Blair’s charge is what he calls “opposition to Israel”. This has become an increasingly familiar allegation. As the popularity of the Green party of England and Wales surges, its opposition to Israel’s genocide is recast as sectarianism.

Owen Jones is a Guardian columnist

Do you have an opinion on the issues raised in this article? If you would like to submit a response of up to 300 words by email to be considered for publication in our letters section, please click here.

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Leonardo advocates “big bang” approach to militarization.

Asem Alnabih speaks about how mothers in Gaza keep hope alive. Jon Elmer on Iranian attacks on Israel’s Dimona nuclear site – and more.