House of Heaven and that Ibrahim (Abraham) and Ismail (Ishmael) later rebuilt it on its original foundations after was destroyed in the flood of Nuh (Noah). According to other opinions, Ibrahim and Ismail were the first to build it. As Ismail was searching for a stone to mark a corner with, he met with the angel Jibrail (Gabriel). Jibrail gave him the Black Stone. According to the hadith, the Black Stone is reported to have been milky white after being descended from Heaven but was rendered black due to the sins of the people, who had touched it. Muslims do not worship the Black Stone. The Kaaba was originally intended as a symbolic house for the one monotheistic God. However, according to Islamic mythology, after Ibrahim's death, people started to fill the Kaaba with "pagan idols". When Muhammad conquered Mecca after his exile, he removed the idols from the Kaaba. The inside of the Kaaba is now empty. It now stands as an important pilgrimage site, which all Muslims are supposed to visit at least once if they are able (Hajj). Muslims are supposed to pray five times a day while facing in the Kaaba's direction (qibla). Events Creation - a six-stages creative act by God Fall of man - expulsion from Heaven Deluge and Noah's (Nuh's) Ark- flood-event. Unlike Christianity, the flood might be either global or local The Exodus - Story of Moses leaving Egypt, whereupon God reveals Tawrat to him on biblical Mount Sinai Qiyamah - the Day of Resurrection; a fundamental element of Islamic eschatology that incorporates much from the Jewish and Christian traditions In Salafi thought Beginning as a reaction to the Age of Enlightenment in Europe and the threat of Western colonialism, Salafi reformism sought out a more practical model to "restore the ummah", downplaying mystical, cosmic, and mythological aspects attributed to Muhammad, while simultaneously emphasizing the social and political role of the sunnah. Many adherents of the Muslim Brotherhood reject most traditional Islamic mythological narratives. Sayyid Qutb attempted to break the connection between Khi and the Quran, eliminating his identification with God's servant mentioned in Surah 18. Accordingly, adherents of Qutbist thought began to no longer perceive Khi (and his corresponding mythology) as related to Islam. The teachings of Sulaiman Ashqar disapprove of many records about the traditional material regarding angels, including the Classical scholars who used them, which has led to a