ENGLISH RELIGIOUS WRITINGS

TOPIC HEADING

·         A New Perspective on the Debate over the Recording...

·         THE GLORIFICATION BY CREATION

·         THE QUR’AN, HADITH, AND SUNNAH

·         THE ULTIMATE GOAL OF ISLAM

·         🎱 THE EIGHTH DAY (Hereafter)

·         🐏 Qurbani: Gratitude for Production, Purificatio...

·         👂 THE RELIGION WE INHERITED FROM OUR ANCESTORS

·         📥 On the Concept of Inzāl

·         🔍 Those Who Turn the Qur’an’s Vineyards into Lewd...

·         🕋 After Hajj: The Return of Consciousness

·         🕋 From ʿArafāt to Ghazā: The Revival of Hajj Con...

·         🕋 From the Mountains to the Kaaba: 🌐 The Resurr...

·         🕋 Rites After the Kaaba: The Menāsik

·         🕋 🔧 Safa, Marwa and Bayt

From the Mountains to the Kaaba: The Resurrection of Consciousness and the Stones of Revelation 🕋

 🕋  From the Mountains to the Kaaba: 🌐 The Resurrection of Consciousness and the Stones of Revelation

A Revelation-Centered Reading on Abraham’s Metaphor of “Reviving the Birds” (Baqarah 2:260), the Command to “Proclaim the Pilgrimage” (Hajj 22:27), and the Consciousness-Civilization Axis of Safa, Marwa, Kaaba, and Mecca

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May our Lord increase us in knowledge.

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1. The Bird Metaphor: Resurrection of Consciousness

“Abraham said: ‘My Lord, show me how You give life to the dead.’”
“…Take four birds, tame them to yourself, then place a part of them on each mountain. Then call them; they will come to you swiftly...” (Baqarah 2:260)

This verse can be interpreted beyond physical resurrection—as a metaphor for the awakening and revival of consciousness. The birds symbolize:

• Fragmented aspects of the human self scattered in various directions

• States of humanity dispersed across different geographies

• The mountains represent pride, detachment, and the elevated egos of individuals and societies

• Abraham’s call represents the call of revelation, inviting consciousness back to the center (Bayt Allah)

Through this call, the birds (human consciousnesses) descend from the mountains (fragmentation, pride, disconnection) toward the center—toward tawḥīd and the source of awareness.

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2. Proclaim the Pilgrimage: A Call to Awakening

“Proclaim the pilgrimage to mankind; they will come to you on foot and on every lean camel, coming from distant mountain paths.” (Hajj 22:27)

This command shares the same mission as Abraham’s call to the birds:

A divine summons to revive dead consciousness from the mountains.

Hajj is not merely a bodily ritual—it is the resurrection of dispersed minds, converging toward the center of revelation. Every pilgrim:

• Descends from their own “mountain” (ego, remoteness)

• Passes through Safa (purification)

• Reaches Marwa (awakening)

• And is revived consciously at the Kaaba (center of tawḥīd)

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3. The Kaaba: The Center Where Consciousness Gathers

The Kaaba’s position in a valley (low ground) symbolizes the humility and centrality of revelation:

• The high mountains = fragmented selves, egos, tribes, ideologies

• The Kaaba = the field of tawḥīd, low in position yet unifying all elevations

Just as the scattered bird pieces placed on mountains return and unite, humanity descends from its heights to be revived at the center of revelation.

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4. Safa, Marwa, and Sa‘y: The Ritual of Resurrection

In this framework:

• Safa: The initial awakening of consciousness, hearing the call

• Marwa: The moment of ignition—revelation settling inward

• Sa‘y: The back-and-forth movement of awareness—struggle, seeking

• Kaaba: The center where revived consciousness is anchored

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5. Mecca and Umm al-Qurā: The Womb of a Revived Society

Mecca being the “mother of all cities” (Umm al-Qurā) signifies:

• The first community of awakened consciousness

• The womb of the civilization that will be born from it

• The origin of an ummah shaped around Bayt Allah, the house of God—conscious humanity’s starting point

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Conclusion: Birds, Mountains, Kaaba, and Hajj — A Story of Resurrection

Abraham is a messenger of consciousness, calling the dead birds from the mountains.

Hajj is the journey of humanity descending from its fragmented states to awaken in the center of revelation.

Safa and Marwa are the building stones of this conscious structure.

The Kaaba is God’s house within this awareness—the central point where all humanity unites.

Mecca is the first homeland of this resurrection—the womb of humanity.

Safa, Marwa and Bayt 🕋 🔧

🕋 🔧 Safa, Marwa and Bayt 

 The Construction of Abraham: A Qur'an-Centered Symbolic Reading on the House, Safa, Marwa, and Fire

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1. The Center: Abraham and the House

In the Qur’an, Abraham is the pioneering consciousness who constructs “the first house established for humankind” (Āl ʿImrān 3:96). This House:

• Offers safety and security (Baqarah 2:125)

• Functions as a refuge

• Represents orientation (qibla)

• Becomes the center of a society living with the awareness of Divine Unity (tawḥīd)

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2. Geography: The House Below; Safa and Marwa Elevated

The Kaaba is situated at the lowest point of the valley—central, yet humble and sheltering.

Safa and Marwa are natural stone hills in the surrounding area—high, firm, and serving metaphorically as bridges between earth and sky.

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3. Construction Materials: Foundation from Safa, Fire from Marwa

Safa, with its meanings of “clarity” and “solid ground,” becomes the foundation of the Kaaba:

Abraham begins with purification; for any construction, the first requirement is clarity of intention and direction.

Marwa is a flintstone: a source of fire and spark:

When night falls, a House that protects is incomplete without heat and light.

Therefore, consciousness/fire is brought from Marwa—not merely stone walls, but a structure that also houses awareness to enlighten the human being.

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4. Symbolic Interpretation: The Trinity of Safa – Marwa – House

Abraham constructs a structure of consciousness by using both nature (stone) and revelation (spark).

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5. Sa‘y: Circulation of Consciousness Around the Construction

Sa‘y is not part of the structure itself but a circulation of awareness around it.

A person is purified at Safa, touches consciousness at Marwa, and is purified again—this is a moral and civilizational cycle.

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CONCLUSION: The Kaaba = Not a stone that merely shelters humanity, but a center that protects through consciousness

Safa is the foot of the building;
Marwa, its soul;
The House is the conscious construction of humanity where these two unite.

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