The Qur’anic Kaaba1 and the Biblical heavenly sanctuary articulate respective cosmic centers with corresponding ontological and existential worldviews. Numerous parallels exist. Each cosmic center presents a paradigmatic system toward an understanding of reality. Each unfolds a view of God which brings significant implications for theology and practice. Each effects worldview reflection and formation. Each indicates the direction of prayer. Each comprises the place of spiritual gathering for the believing community. And, each defines the pathway to salvation, the cleansing of worshipers, the promise of divine blessing and peace, as well as oneness with God. It comes as no surprise that the Qur’anic Kaaba and the Biblical sanctuary create unique worldviews. Despite such parallels, significant dissimilarities exist between the two cosmic centers. Each has its own inner logic. Each contains a basic core of values and assumptions, notions and beliefs that integrate all other elements into a coherent whole, and which determines their true meaning. Thus, meaning diverges in a radical difference of meanings, understandings, and implications within their respective worldviews. This study explores the ontological and existential worldview nuances of Islam’s Meccan Kaaba (Bait Allah, Mecca literally means “the place of assembly” and Kaaba means a “cube” in reference to the building shape) together with its corresponding heavenly Kaaba (al-Bait al’-mamur). It does so against that of the Biblical worldview of Christ’s High Priest ministry in the heavenly sanctuary as presented in the New Testament book of Hebrews. It considers the spiritual impact that these respective worldviews have on the daily lives of those who live and breathe them. It asserts that Islam’s Kaaba/heavenly Kaaba system offers a Neoplatonist transcendent view of God together with a meticulous ritual regimen of achievement-based assurance of salvation,2 while the book of Hebrews presents the Biblical heavenly sanctuary, which unfolds a relational view of God and engenders an objective-based hope, confidence, boldness, and assurance—where worshipers are truly cleansed from a consciousness of sin through faith alone rather than through any ritual performance. In the process, we would imagine the existential impact which the Qur’an’s Kaaba engendered worldview might have on the Muslim soul. We would understand more deeply the inner soul need of a Muslim as nuanced by his/her belief and ritual practice in relation to the Qur’an’s cosmic center—the Kaaba. These insights can provide a helpful starting point for mission.



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