The black stone located on the eastern corner of the Kaaba is called Hajar Aswad. This stone is highly valuable and blessed. It is a heavenly stone. The Prophet Muhammad (peace be upon him) kissed this stone, and kissing it carries great virtue. That is why Hazrat Umar (may Allah be pleased with him) said to Hajar Aswad, “I know that you are merely a stone. You have no power to bring benefit or harm. If I had not seen the Messenger of Allah (peace be upon him) kissing you, I would never have kissed you.” Essentially, the purpose of kissing this stone is to follow the Messenger of Allah. This act is a Sunnah, not a pillar of Islam.
History of the Black Stone or Hajar Aswad
During the construction of the Kaaba, Hazrat Ibrahim (peace be upon him) placed this stone on the eastern corner of the Kaaba. Before the prophethood of the Messenger of Allah (peace be upon him), the Quraysh reconstructed the Kaaba, during which he placed the Hajar Aswad on the wall of the Kaaba with his own hands, resolving a potential conflict among the Quraysh.
In another narration, it is said that when Hazrat Ibrahim (peace be upon him) was building the Kaaba, Jibreel (peace be upon him) brought this stone from Paradise. Hence, this is not an ordinary stone.
During the rule of Hazrat Abdullah bin Zubair (may Allah be pleased with him), a fire broke out in the Kaaba, causing damage to Hajar Aswad, which broke into three pieces. Hazrat Abdullah bin Zubair later encased it in silver. In the year 317 AH, on the 7th of Dhul-Hijjah, Hajar Aswad experienced the darkest period in its history. At that time, a tyrant ruler of the Qarmatian sect, Abu Tahir Sulayman bin Hasan Qarmati, removed Hajar Aswad and took it to the mosque in Kufa. His intention was to divert people from performing Hajj. After 22 years, Abu al-Qasim Muti’, or according to some, Abu al-Akhyas Fazl bin al-Muqtadir, brought it back to Mecca for 30,000 dinars and reinstalled it on the Kaaba.
In the Hadith, Hajar Aswad has been described as a heavenly stone. Muslims have no doubt about this. The Messenger of Allah (peace be upon him) said:
“Indeed, the Rukn and Maqam are two rubies from the rubies of Paradise.” (Narrated by Tirmidhi, Ahmad, Hakim, and Ibn Hibban)
Meaning: Rukn Aswad, i.e., Hajar Aswad, and Maqam Ibrahim are two gemstones from Paradise.
The Messenger of Allah (peace be upon him) said, “Hajar Aswad is a stone from Paradise.” (Narrated by Tabarani in his Mu’jam)
Hazrat Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, “The Black Stone descended from Paradise.” (Tirmidhi)
In Sahih Ibn Khuzaymah, a similar narration appears. In Nasai Sharif, another chain of this Hadith states:
“Hajar Aswad is from Paradise.”
Imam Ahmad, Sa’id bin Mansur, and Hakim also narrated this Hadith, affirming its authenticity. Bazzar and Tabarani narrated it in their Awsat, attributing it to the Prophet Muhammad (peace be upon him) through Hazrat Anas.
In Sahih Ibn Khuzaymah, it is narrated that the Messenger of Allah (peace be upon him) said:
“Hajar Aswad is a white ruby from Paradise.”
In Tirmidhi Sharif, the Hadith is narrated as:
“The Black Stone is one of the rubies of Paradise.”
The above narrations demonstrate that multiple Hadiths confirm the heavenly origin of Hajar Aswad. Prominent Hadith collections have mentioned these Hadiths, including Musnad Ahmad bin Hanbal, Tirmidhi, Nasai, Ibn Majah, Sahih Ibn Khuzaymah, Sahih Ibn Hibban, Mu’jam al-Tabarani, Sunan Sa’id bin Mansur, Allama Azraqi’s Akhbar Makkah, and Allama Fakhihi’s Akhbar Makkah. Particularly, Tirmidhi, Ibn Hibban, Hakim, and Ibn Khuzaymah considered these Hadiths authentic. Therefore, there is no dispute among Ahl al-Sunnah wa’l-Jama’ah regarding these Hadiths. The disagreement lies in the time of its descent—whether it descended with Hazrat Adam (peace be upon him) or during Hazrat Ibrahim’s (peace be upon him) construction of the Kaaba.
“The Black Stone first descended on the mountain of Abu Qubays, where it remained for 40 years. Then it was placed on the foundation of Ibrahim.” (Narrated by Tabarani)
This Hadith is Mawquf, ending at a Companion, but its chain is strong, and the narrators are trustworthy.
Ibn Zuhayrah al-Makki stated that when Ibrahim Khalil (peace be upon him) reached the place of Hajar Aswad during the construction of the Kaaba, Jibreel (peace be upon him) brought the Black Stone. Some say Jibreel brought it from Paradise, while others believe he brought it from Abu Qubays Mountain, where Allah had entrusted it during the flood.
Hafiz Ibn Hajar Asqalani mentioned in Sharh Bukhari the Hadith of Abu Jahm:
“The Black Stone descended before Ibrahim, then it was lifted to the heavens during the flood. Later, Jibreel brought it down when Ibrahim was building the Kaaba.”
Ubayy bin Ka’b (may Allah be pleased with him) narrated that the Prophet Muhammad (peace be upon him) said:
“The Black Stone was brought down by an angel from Paradise.”
The essence of all these narrations is that the Hajar Aswad is a stone from Paradise. Hence, additional relevant discussions do not contradict this main point.
The Shape and Position of Hajar al-Aswad
Hajar al-Aswad is located in the eastern corner of the Kaaba, one and a half meters above the Mawaf. Today, the Hajar al-Aswad we kiss or touch with our hands is completely different from its original shape and state. Currently, eight fragments of Hajar al-Aswad are visible, while the rest remain hidden. Each fragment varies in size, with the largest being the size of a date. Due to the aggression of oppressive rulers in the past, Hajar al-Aswad has been broken. It was initially a single stone.
The Kurdish historian wrote in his book “Al-Qawim” that at the beginning of the 14th century Hijri, 15 fragments of Hajar al-Aswad were visible. During the renovation of the frame of Hajar al-Aswad, some fragments got embedded inside the plaster. This is because the fragments are set into the plaster. Due to the constant application of perfumes and other fragrances, its black color has intensified. Since the early days of Islam, the remaining parts of Hajar al-Aswad have been inside the wall of the Kaaba. Only a few fragments are currently visible, and those fragments are embedded in the plaster. These visible fragments are placed within a thick, circular silver frame. One must insert their face inside to kiss the stone.
Many people are curious about the size of Hajar al-Aswad. Muhammad bin Nafi’ mentioned in his book that in 317 Hijri, Al-Khuza’i saw Hajar al-Aswad in its detached state. He said that the head of Hajar al-Aswad is only black, and the remaining part is white. The length of the stone was one yard. Hussain bin Abdullah, or Salamah, in his book “Tarikh-e-Kaaba,” wrote that during Sultan Murad’s renovation of the Kaaba in 1040 Hijri, Ibn Alan personally saw Hajar al-Aswad. Regarding its size, he said its length was half a yard, and its width was one-third of a yard. In some places, it had worn down to one kirat. Its thickness was four kirats. There were several silver bands on it. A circular band was present on the side of the Kaaba’s door, which covered its top, making that part invisible. The band ended midway towards the Yemeni Corner. There were two additional silver bands on it, which wrapped around its width from the opposite side. However, in 1268 Hijri, Sultan Abdul Hamid covered Hajar al-Aswad with gold. Later, in 1281 Hijri, Sultan Abdul Aziz Khan covered it with silver. Finally, in 1366 Hijri, the frame of Hajar al-Aswad was repaired, which remains intact to this day.
Currently, Hajar al-Aswad is encased in a thick, circular silver frame. The fragments of the stone are held within this frame, which protects it. Because of the frame’s thickness, the stone is slightly recessed. One must fully insert their face to kiss it; otherwise, kissing it is impossible. The fragments are set into plaster, and both the stone and the plaster are now entirely black.
The Color of Hajar al-Aswad
Numerous Hadiths and Islamic histories describe the color of Hajar al-Aswad as white. The literal meaning of “Hajar al-Aswad” is “Black Stone,” but it was not black initially. It became black over time. In Musnad Ahmad, it is mentioned as أبيض من الثلج, meaning “whiter than snow.” In the book “Akhbare Makkah” by Allama Azraqi, it is described as أبيض كانه القصة, meaning “white like silver.” Tirmidhi states أشد بيانًا من اللبن, meaning “whiter than milk.” In “Akhbare Makkah” by Allama Faqihi, it is described as أشد بَيَاضًا مِّنَ الثلج, meaning “whiter than snow and dazzlingly bright.”
If it was originally white, why is it called “Hajar al-Aswad” instead of “Hajar al-Abyad”? The answer was provided by the Prophet Muhammad (peace be upon him) himself. In Tirmidhi, he said: “And it is that the sins of the children of Adam are what have darkened him.” Tirmidhi classified this Hadith as Hasan. Its meaning is: “The sins of the descendants of Adam turned it black.” The commentator of Sahih Bukhari, Allama Ibn Hajar Asqalani, mentioned that no secondary narration supports this Hadith. However, Allama Faqihi narrated a Hadith from Ibn Abbas, where the Prophet Muhammad (peace be upon him) said: الحجر الأسود من الجنة وكان أشد بياضا من الثلج حَتَّى سَودَتهُ خطايا أهل الشرك, meaning: “Hajar al-Aswad is a stone from Paradise. It was whiter than snow but became blackened due to the sins of the polytheists.” This Hadith is also narrated by Nasai and Ibn Khuzaymah, and it is classified as Hasan in Tirmidhi.
There are other interpretations regarding why the white stone turned black, but the reason given in the authentic Hadith is the most accepted.
Some early scholars and historians mentioned seeing white marks on Hajar al-Aswad. In 708 Hijri, Allama Izzuddin bin Jama’ah stated that he personally saw a white spot on Hajar al-Aswad, which was visible to everyone. Over time, that white spot gradually and clearly diminished. Allama Ibn Khalil wrote in his book “Al-Mansak Al-Kabir” that he saw three white areas on Hajar al-Aswad’s head near the side of the Kaaba’s door. The largest of these was the size of a large grain of corn. He noted that he kept observing these white parts, which gradually decreased.
From these descriptions, it is clear that the stone was originally entirely white. Over time, its exterior color turned black, but this change was gradual, occurring over a long period. The sins of the descendants of Adam are what caused it to blacken. Only the visible parts of the stone have turned black; the interior portions remain white. Allah knows best how long the inner parts will retain their white color.
The Eleven Characteristics of Hajar Aswad
The features and significance of Hajar Aswad have been mentioned in various authentic Hadiths through the words of Rasulullah (SAW). He has elaborated on the virtues and honor of Hajar Aswad in many statements.
- Ibn Abbas (RA) narrated that Rasulullah (SAW) said:
ان رسول الله قال لأبي هريرة رضى اللهُ عَنْهُ يَا أَبا هريرة ، أن على الركن الأسود السبعين ملكا – يَسْتَغْفِرُونَ المُسلمين والمومنين بأيديهم – والراكعين والساجدين والطائفين : واسناده ضعيف (الفاكهي)
Translation: Rasulullah (SAW) told Abu Huraira (RA), “Seventy angels are present at the Hajar Aswad. They raise their hands and seek forgiveness for Muslims, believers, those who bow and prostrate, and those who perform Tawaf.” This Hadith’s chain of narration is weak. (Al-Fakihi).
- Kissing or touching the Hajar Aswad is established by numerous Hadiths. It has been reported specifically in Sahih Bukhari and Sahih Muslim that Rasulullah (SAW) kissed it.
- The Hajar Aswad is located at the most honorable place of the Ka’bah, at its eastern corner. It is set on the original foundation laid by Prophet Ibrahim (AS).
- It marks the starting point of Tawaf. Tawaf must begin here.
- Whoever touches the Hajar Aswad is as though they are shaking hands with Allah and making a pledge to Him and His Messenger (SAW). (Sunan Ibn Majah, Sa’id bin Mansur’s Sunan, and Akhbar Makkah by Fakihi)
عن أبي هريرة رض أنه سمع رسول الله صلى اللهُ عَلَيْهِ وَسَلَّمَ يقول: من فاوضه فإنما يفاوض يد الرحمن.
Translation: Abu Huraira (RA) narrated that he heard Rasulullah (SAW) say, “Whoever negotiates with it (touches it), it is as if they negotiate with the Hand of the Most Merciful.”
- Initially, the Hajar Aswad had a radiant light, but Allah extinguished that light. Separate Hadiths from Ahmad, Tirmidhi, and Ibn Hibban have mentioned this.
- On the Day of Judgment, the Hajar Aswad will testify before Allah in favor of those who kissed it. This is mentioned in Hadiths found in Tirmidhi and Tabarani. Al-Fakihi narrated from Ibn Abbas (RA) that Rasulullah (SAW) said:
قال رسول الله صلى الله عَلَيْهِ وَسَلَّم: يأتي هذا الحجر يوم القيامة، وله عينان بيصربهما، ولسان ينطق به، يشهد لمن استلمه بحق.
Translation: “This stone will come on the Day of Judgment, and it will have eyes to see and a tongue to speak. It will testify for those who kissed it sincerely.”
- Tabarani mentioned a Hadith, although its chain of narration is weak, which states that the Hajar Aswad will intercede and be granted permission to intercede.
- A Hadith mentions:
ين الله في أرضه والحجر يمين الله في
Translation: “The Hajar Aswad is Allah’s right hand on earth.” Various chains of narration support the Hadith, making it Hasan.
- Al-Fakihi cited a narration by Abdullah ibn Abbas (RA), who stated: “If a person performs Wudu properly at home, goes to Masjid al-Haram, kisses the Hajar Aswad, and then recites Takbir, Tashahhud, and Salawat, prays for Muslim men and women, remembers Allah, and refrains from worldly matters, Allah will record 70,000 good deeds for each step they take, forgive 70,000 sins, and elevate their rank by 70,000 levels. Upon reaching the space between Rukn Yamani and the Hajar Aswad, they will be in one of Paradise’s gardens and will be permitted to intercede for their family or 70 of their family members (as per narrators’ doubts). If they then pray two Rakats with proper Ruku and Sujood, Allah will reward them as though they freed 60 slaves from Isma’il’s lineage.” The chain of narration for this statement is Hasan.
- Allah entrusted faith and Islam as a trust to all Muslims and took a pledge from them to uphold this responsibility. People desire symbolic representations of such commitments, and Allah placed this stone in the corner of the Ka’bah as a symbolic representation of that pledge. By seeing and kissing it, Muslims feel a sense of commitment and responsibility toward fulfilling their trust with Allah.
Dua for Kissing or Touching Hajar Aswad
Fakihi narrated from Ibn Umar (RA) that Rasulullah (SAW) performed Raml (walking briskly) from Hajar Aswad to Hajar Aswad during the first three rounds of Tawaf. When he kissed or touched the Hajar Aswad, he recited:
بسم الله والله أكبر، إيمانًا بالله، وتصديقًا بما جاء به محمد صلى الله عليه وسلم.
Translation: “In the name of Allah, Allah is the Greatest. I believe in Allah and affirm what Muhammad (SAW) brought.”
Between Rukn Yamani and Hajar Aswad, he recited:
ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار
Translation: “Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of the Fire.” (Surah Al-Baqarah, 2:201)
Fakihi further mentioned that Umar ibn al-Khattab (RA) would say:
آمنت بالله وكفرت بالطاغوت
Translation: “I believe in Allah and reject Taghut (false gods).”
Ali ibn Abi Talib (RA) would say while touching the Hajar Aswad:
اللهم، تصد بقا بكتابك وسنة نبيك
Translation: “O Allah, I begin with belief in Your Book and the Sunnah of Your Prophet.”
Abdur Rahman ibn Awf would recite:
ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار
Ibn Abbas (RA) advised, “If there is a crowd at the Hajar Aswad, do not harm anyone, nor harm yourself. Instead, move on.”
Fakihi mentioned that, like Umar (RA), Abu Bakr Siddiq (RA) said:
إلى الأعلم أنك حجر لا تضر ولا تنفع، ولولا إلى، رأيت رسول الله صلى الله عليه وسلم قبلك ما قبلتك.
Translation: “I know you are a stone; you can neither benefit nor harm anyone. If I had not seen Rasulullah (SAW) kissing you, I would not have kissed you.”
Fakihi also narrated that Abdullah ibn Zubair (RA) would touch the Hajar Aswad and then wipe his face. Umar ibn Abdul Aziz (RA) would wipe his face and beard with his hands after touching them.
Rasulullah (SAW) once told Umar (RA): “O Umar, you are a strong man. Do not harm the weak. When the Hajar Aswad is free of crowds, touch it and kiss it with your hand. Otherwise, pass by while proclaiming Takbir.”
Ibn Abbas (RA) narrated that Rasulullah (SAW) said, “At the Hajar Aswad, since the creation of the heavens and the earth, an angel has been saying, ‘Ameen, Ameen.’ Therefore, say:
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارَ
Translation: ‘Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of the Fire.’ This prayer, when joined with the angel’s Ameen, has a high probability of being accepted.”
Rasulullah (SAW) kissed the Hajar Aswad and spread both his hands on it. One narration states that during every round of Tawaf, Rasulullah (SAW) would touch the Hajar Aswad and Rukn Yamani with his hand and then kiss his hand.
