The Practice of Joint Waleemahs

Question: In Today’s times, we find the practice of a joint waleemah prevalent where the expenses of the waleemah are shared between the boy’s and girl’s party. Is this a Sunnah practice? In the Hadith of Tirmizi Shareef, it is mentioned that Rasulullah (Sallallahu Alayhi Wasallam) married Hazrat Safiyyah (Radhiyallahu Anha) during a Jihaad expedition. When the waleemah was held for this nikaah, Rasulullah (Sallallahu Alayhi Wasallam) asked the Sahaabah (Radhiyallahu Anhum) to bring whatever food they had in their possession. Each Sahaabi brought whatever food he had and thereafter the food was shared by all. From this Hadith, it apparently seems that the Sahaabah (Radhiyallahu Anhum) contributed towards the waleemah of Rasulullah (Sallallahu Alayhi Wasallam). Is it possible to use this Hadith to establish the practice of a joint waleemah?

Answer: The Sunnah of waleemah takes place through the husband feeding after the nikaah is consummated. In all the nikaahs of Rasulullah (Sallallahu Alayhi Wasallam), the waleemah was always carried out by Rasulullah (Sallallahu Alayhi Wasallam). None of the wives of Rasulullah (Sallallahu Alayhi Wasallam) nor their families contributed towards the waleemah of Rasulullah (Sallallahu Alayhi Wasallam) at the time of their nikaah.

Similarly, Rasulullah (Sallallahu Alayhi Wasallam) encouraged the men of Sahaabah to carry out the Sunnah of waleemah at the time of their nikaah. Hence, we understand that the Sunnah practice of Rasulullah (Sallallahu Alayhi Wasallam) in regard to waleemah is for the husband (boy’s party) to host the entire waleemah.

There is no mention made in the Hadith of a joint waleemah being found in the nikaahs of the Sahaabah (Radhiyallahu Anhum) and Taabi’een (Rahimahumullah). Hence, the practice of a joint waleemah is against the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) and should therefore be omitted.

Regarding the Hadith in question, Hazrat Moulana Rasheed Ahmad Gangohi (Rahimahullah) explained that the food brought by the Sahaabah (Radhiyallahu Anhum) was in actual fact the food of Rasulullah (Sallallahu Alayhi Wasallam). The Sahaabah (Radhiyallahu Anhum) acquired this food through jihaad, and hence this food formed part of the spoils of war. Before reaching Madinah Munawwarah, this food did not belong to any Sahaabi, as the spoils of war had not yet been distributed among the mujaahideen. As for Rasulullah (Sallallahu Alayhi Wasallam), Allah Ta‘ala had granted him the exclusive right to take from one fifth of the spoils of war for himself prior to the spoils of war being distributed among the mujaahideen. Hence, this food that the Sahaabah were asked to bring was from the one fifth which was part of the share of Rasulullah (Sallallahu Alayhi Wasallam). Therefore, it will be said that Rasulullah (Sallallahu Alayhi Wasallam) fed the Sahaabah (Radhiyallahu Anhum) during this waleemah from his own wealth.

Hazrat Shaikhul Hadith, Moulana Muhammad Zakariyya Khandelwi (Rahimahullah), mentioned under the explanation of this Hadith in the commentary of Bukhaari Shareef that the explanation of Hazrat Moulana Rasheed Ahmad Gangohi (Rahimahullah) is supported by the Hadith of Bayhaqi (#17980).

Even if this Hadith is understood to mean that the Sahaabah (Radhiyallahu Anhum) used their own wealth to assist Rasulullah (Sallallahu Alayhi Wasallam) in carrying out his waleemah, it will not be sufficient as a proof to establish the practice of a joint waleemah. The reason is that this was an isolated incident and an isolated incident is not the basis of proving the Sunnah. Hence, it is for this very reason that we find no mention made in the books of Hadith of the Sahaabah (Radhiyallahu Anhum) and Taabi’een (Rahimahumullah) carrying out their waleemahs in this manner, requesting people to contribute towards their waleemahs or having a joint waleemah. Had this been a Sunnah practice, the Sahaabah (Radhiyallahu Anhum) and Taabi’een (Rahimahumullah) would have certainly carried it out.

In light of the above, this Hadith cannot be used as a proof to establish the practice of a joint waleemah.

And Allah Ta’ala (الله تعالى) knows best.

حدثنا عبد العزيز بن عبد الله حدثنا إبراهيم بن سعد عن أبيه عن جده قال قال عبد الرحمن بن عوف رضي الله عنه لما قدمنا المدينة آخى رسول الله صلى الله عليه وسلم بيني وبين سعد بن الربيع فقال سعد بن الربيع إني أكثر الأنصار مالا فأقسم لك نصف مالي وانظر أي زوجتي هويت نزلت لك عنها فإذا حلت تزوجتها قال فقال له عبد الرحمن لا حاجة لي في ذلك هل من سوق فيه تجارة قال سوق قينقاع قال فغدا إليه عبد الرحمن فأتى بأقط وسمن قال ثم تابع الغدو فما لبث أن جاء عبد الرحمن عليه أثر صفرة فقال رسول الله صلى الله عليه وسلم تزوجت قال نعم قال ومن قال امرأة من الأنصار قال كم سقت قال زنة نواة من ذهب أو نواة من ذهب فقال له النبي صلى الله عليه وسلم أولم ولو بشاة.(صحيح البخاري، الرقم: 2048)

عن أنس أن رسول الله صلى الله عليه و سلم غزا خيبر فصلينا عندها صلاة الغداة بغلس فركب نبي الله صلى الله عليه و سلم وركب أبو طلحة وأنا رديف أبي طلحة فأجرى نبي الله صلى الله عليه و سلم في زقاق خيبر وإن ركبتي لتمس فخذ نبي الله صلى الله عليه و سلم ثم حسر الإزار عن فخذه حتى إني أنظر إلى بياض فخذ نبي الله صلى الله عليه و سلم فلما دخل القرية قال الله أكبر خربت خيبر إنا إذا نزلنا بساحة قوم فساء صباح المنذرين . قالها ثلاثا قال وخرج القوم إلى أعمالهم فقالوا محمد – قال عبد العزيز وقال بعض أصحابنا والخميس يعني الجيش – قال فأصبناها عنوة فجمع السبي فجاء دحية فقال يا نبي الله أعطني جارية من السبي قال  اذهب فخذ جارية. فأخذ صفية بنت حيي فجاء رجل إلى النبي صلى الله عليه و سلم فقال يا نبي الله أعطيت دحية صفية بنت حيي سيدة قريظة والنضير لا تصلح إلا لك قال ادعوه بها. فجاء بها فلما نظر إليها النبي صلى الله عليه و سلم قال خذ جارية من السبي غيرها. قال فأعتقها النبي صلى الله عليه و سلم وتزوجها . فقال له ثابت يا أبا حمزة ما أصدقها ؟ قال نفسها أعتقها وتزوجها حتى إذا كان بالطريق جهزتها له أم سليم فأهدتها له من الليل فأصبح النبي صلى الله عليه و سلم عروسا فقال من كان عنده شيء فليجيء به. وبسط نطعا فجعل الرجل يجيء بالتمر وجعل الرجل يجيء بالسمن قال وأحسبه قد ذكر السويق قال فحاسوا حسيا فكانت وليمة رسول الله صلى الله عليه و سلم.(صحيح البخاري، الرقم: 364)

قال العلامة رشيد أحمد الكنكوهي – رحمه الله -: قوله من كان عنده شيئ فليجئ به ، هذا ظاهره مستبعد فإن الوليمة لا تكون إلا من مال الزوج ولم يأخذ النبي صلى الله عليه وسلم في وليمة غيرها من أزواجه المطهرات شيئا من أحد فكيف أخذ منهم ما عندهم مع أنه قد كان أصاب مالا كما يدل عليه رجوعه من خيبر فلا يتوهم أنه كان لكونه لا شيئ عنده والجواب أنه لم مهنم خالص أموالهم التي كانت لهم وإنما استعاد منهم ما كان فرقها عليهم من المآكل لاحتياجهم إليه والحكم فيما يعطيه الإمام قبل الإحراز أنه يعاد ما بقي إذا خرجوا من الحد فكان أخذه ما أخذه منهم لما أن الرد كان واجبا عليهم وهو حجة للأحناف فيما ذهبوا إليه من أن الملك للغانمين لا يثبت قبل الإحراز ولو آتاهم الإمام إذ لو كان الملك ثابتا لهم لما أخذ منهم بعد الإعطاء مع أنه كان غنيا عنه وإذا ثبت هذا علم أن وليمته صلى الله عليه وسلم هذه كانت من خالص حقه الذي له في الغنيمة من الخمس فافهم وبالله التوفيق.

علق عليه شيخ الحديث مولانا زكريا الكاندهلوي – رحمه الله -: أبدع الشيخ في معنى الحديث معنى لطيفا غريبا ويوئده ما في الأوجز عن البيهقي من كان عنده فضل زاد فليأتنا به فجعل الرجل يجيئ يفضل التمر وفضل السويق وفضل السمن الحديث، إلا أن المعروف في كلام جميع الشراح كما يدل عليه ظاهر كلامهم أن ذلك كان تبرعا من الصحابة من أموالهم، قال الكرماني في الحديث إدلال الكبير على أصحابه وطلب طعامهم في نخوة وأنه يستحب لأصحابه مساعدته في وليمته اه وبه قال العيني وقال القسطلاني فيما استنبط من الحديث مساعدة الأصحاب بطعام من عندهم.(لامع الدراري على جامع البخاري، 1/147)

أخبرنا أبو عبد الله الحافظ ثنا أبو جعفر محمد بن صالح بن هانئ وأبو عبد الله محمد بن عبد الله بن دينار قالا ثنا السري بن خزيمة ثنا موسى بن إسماعيل ثنا سليمان بن المغيرة ح قال وأنبأ أبو بكر بن إسحاق الفقيه أنبأ أحمد بن سلمة ثنا عبد الله بن هاشم ثنا بهز ثنا سليمان بن المغيرة عن ثابت ثنا أنس رضي الله عنه قال صارت صفية لدحية في مقسمه وجعلوا يمدحونها عند رسول الله صلى الله عليه وسلم ويقولون ما رأينا في السبي مثلها. قال فبعث إلى دحية فأعطاه بها ما أراد ثم دفعها إلى أمي فقال أصلحيها. قال ثم خرج رسول الله صلى الله عليه وسلم من خيبر حتى جعلها في ظهره نزل ثم ضرب عليها القبة فلما أصبح قال من كان عنده فضل زاد فليأتنا به. قال فجعل الرجل يجيء بفضل التمر وفضل السويق وفضل السمن حتى جعلوا من ذلك سوادا حيسا فجعلوا يأكلون من ذلك الحيس ويشربون من حياض إلى جنبهم من ماء السماء. قال: فقال أنس: وكانت تلك وليمة رسول الله صلى الله عليه وسلم عليها.(السنن الكبرى للبيهقي، الرقم: 17980)

(قوله دعي إلى وليمة) وهي طعام العرس وقيل الوليمة اسم لكل طعام (رد المحتار 6/347)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ibrahim Salejee

THE SHAIKHS OF TODAY ARE FRAUDS

[By Maulana Ashraf Ali Thanwi (rahimahullah)]

“If the Shaikh does not rectify any Shar’i contravention which he discerns in his mureed, then he (the shaikh) is a khaa-in (a fraud/abuser of trust). Such a person is not fit to be a Shaikh. When he is unable to cure the mureeds, then why does he become an obstacle in their path? Of what benefit are such guides?

Amaanat (Trust) is not restricted to material objects. The mureeds who are subordinate to the Shaikh are also Amaanat. If the shuyookh are deficient in the Islaah of their mureeds, then they will be frauds. A man who commits fraud in the Deen and Imaan (such as these fraudster shaikhs) cannot be trusted in anything. The shaikhs of today have ruined the Imaan of innumerable people. They conduct themselves in contravention of the Shariah.”

Today, the meaning of Tasawwuf as understood by the motley of quack, bogus and fraud ‘shaikhs’, is thikr, halqah khatm-e-khwaajgaan and acts of bid’ah. With the display of these bid’aat these ‘spiritual’ cranks stay in business to promote themselves as spiritual guides whilst they lack the haziest idea of the objectives of Tasawwuf. The objectives are only Islaah of the nafs (moral reformation) and spiritual elevation in the quest of Divine Proximity. When these quacks themselves are diseased and jaahil, how can they treat the mureeds?

Is it Permissible to pray Tahiyyat al-Masjid during Jumu’ah Khutbah (Friday sermon)?

Allah Taala commands us in the Holy Quraan: “When the Quraan is read, listen to it with attention and hold your peace: that ye may receive mercy.” (Verse 204, Surah Al-A’araaf)

Many commentators like of Mujaahid, Ibn Juraij and Saeed ibnul Musayib (Rahimahumullah) are of the opinion that the above verse also refers to the period of the Jumuah Khutbah and Salaat. (Tafseer Ibn Katheer – vol 2)

Rasulullah Sallallaahu-alaihi-wasallam has also mentioned: “When one of you enters the masjid whilst the imaam is on the pulpit (delivering the khutba) then he should not perform any salaat nor should he speak until the imam completes (the sermon).” (Tabrani)

A hadith in Musnad Ahmad also suggests that when one enters the Musjid for Salaatul-Jumuah and the imaam has already commenced the sermon, then one should sit down and listen attentively to the sermon and not perform any salaat. (Musnad Ahmad pg. 75, vol 5)

The above has been the practise of many eminent Sahaba (Radhiyallahu Anhum) and Tabi’een such as Hazrat Umar, Uthman, Ali, Ibn Abbas (Radhiyallahu Anhum), Imam Malik, Laith, Abu-Hanifa, Thawri, Ibn Sireen (Rahimahumullah). (Sharh Muslim – Pg 287, vol 1 / Musannaf ibn abi Shaibah Pg.20, vol 2)

However, Imaam Shafie and Imaam Ahmad bin Hanbal (Rahimahumullah), are of the opinion that it is mustahab (preferable) for one who arrives after the imaam has commenced his sermon to perform his Tahiyyatul-musjid. (Sharh-Muslim- Nawawi p.g 287) They have based their view on the strength of an incident that
occurred with Hazrat Sulaik Al-Ghatfani (Radhiyallahu Anhu). Hazrat Jabir (Radhiyallahu Anhu) narrates that Sulaik Al–Ghatfani entered whilst Rasulullah Sallallaahu-alaihi-wasallam was delivering the Friday sermon and sat down. Rasulullah Sallallaahu-alaihi wasallam enquired of him if he had performed his salaat. When he replied in the negative, Rasulullah Sallallaahu-alaihi wasallam then ordered him with the following: a) to stand up b) perform 2 rakaats  (nafl-salaat) c) keep the salaat brief. [Kitaabul-Jumuah – Sahih Muslim P.g 287, Vol-1].

The majority of the scholars who do not hold the same view as Imaam Shafie & Ahmad bin Hanbal (Rahimahullah), explain the above hadith to be a special case concerning Hazrat Sulaik (Radhiyallahu Anhu) only. This line of reasoning has been supported by a narration of Hazrat Abu Saeed Al-Khudri (Radhiyallahu Anhu) that Rasulullah Sallallaahu alaihi wasallam had ordered him to offer his 2 rakaats of salaat. He (Sallallaahu-alaihi wasallam) encouraged the sahaaba to be charitable towards him, upon seeing his down-trodden condition. (Kitaabul-Jumuah, Nasaai -Pg.208, vol 1) Hence the deduction of these scholars indicates that the reason for Rasulullah Sallallaahu-alaihi wasallam’s ordering him to perform his salaat was for the sahaaba to notice his pitiable, poor and downtrodden condition. In this way Rasulullah Sallallaahu-alaihi wasallam encouraged charity towards him.

Notwithstanding the above incident, Rasulullah Sallallaahu-alaihi Wasallam never commanded any other latecomer to stand up and perform his tahiyyatul-musjid, as he commanded Hazrat Sulaik (Radhiyallahu Anhu). There are many incidents which substantiate this view, where a late comer was not commanded by Rasulullah Sallallaahu-alaihi wasallam to offer his salaat. To the contrary he was instructed to sit down and not cause any inconvenience to others. (Nasaai- p.g 207 ) Some narrations also mention that Rasulullah
Sallallaahu-alaihi wasallam stopped his sermon, waited for Hazrat Sulaik (Radhiyallahu Anhu) and resumed his sermon after he had completed his salaat. [Musannaf ibn Abi Shaiba-pg.20-vol2)]

This clearly indicates that Hazrat Sulaik (Radhiyallahu Anhu) did not perform his 2 rakaats during the sermon. Rasulullah Sallallaahu-alaihi wasallam had also asked him to make his salaat brief (whilst he waited for him). This also emphasizes the importance of listening to the sermon. In fact Rasulullah Sallallaahu-alaihi wasallam prohibited any other activity during the sermon, so that one listens to the advices of the sermon. Even commanding someone with good during the sermon was prohibited, although it is normally wajib act. Hence, if a wajib act was not permitted,then how will a nafl act be given preference over it? [Al-Bahr-ur-Raaiq p.g 271
vol 2]

From the above, it can be concluded that it is advisable for the latecomer to sit down and listen to theFriday Sermon and not to engage in any nafl salaat. This viewpoint is strongly supported by the majority of the eminent and pious predecessors.Even, great scholars like Imaam Shafie & Imaam Ahmad
bin Hambal are of the opinion that at the most, it is sunnat (and not compulsory) for the latecomer to perform the tahiyyatul-musjid , during the sermon. [Al-Fiqhul-Islaami wa Adillatuhu – p.g 297 vol 2]

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai
FATWA DEPT.

Islam & the Monoculture: A Parting of Ways

By Surkheel Abu Aaliyah

AT ROOT, THERE’S A PARTING of ways between Islam and the liberal monoculture when it comes to what human beings fundamentally are; what it is possible for them to be or become; and what it means to be liberated or free.

Islam teaches that the human person is imbued with a ruh, a “spirit,” that yearns to know God, truth and beauty. For the monoculture, there is no spirit or soul, merely a “self.” And this self is made up of our whims, wants and desires.

Islam teaches that the intellect or reason’s role, in light of Revelation, is to enable us to know the good and what is morally right, and to direct our desires and resolve towards it. Reason (‘aql) is a restraint on desires, it is master of desires; and so the importance of self-mastery or mastery of self in Islam.
In stark contrast, the monoculture would have us believe that reason is not, and cannot be, master of desire but only its servant. Reason can tell us not what to desire or want, but only how to get what it is we desire or want. For the monoculture, it’s not about restraining our desires or mastering the self; it’s about slavery to the self.

The monoculture’s freedom, then, is freedom of the self; freedom to be servile to the self. Islam’s freedom is freedom from the dictates of the self; freedom from self-slavery.

That being the case, any fiqh that isn’t rooted in this reality; any taysir or ease that fails to factor this into its fatwas, is sloppy and short-sighted and, in the long run, part of the actual problem.

Hajj in the Bible

Biblical prophets and the bible commands piligrims to Makkah
Let us look at the word al-Hajj itself:
ﺍﻟﺤﺞّ (al-Hajj)

Typically, the entire Arabic vocabulary, like its sisters in the Semitic linguistic group, consists of words structured from triliteral triconsonantal roots. In this case the root is Hajaj (ﺣﺠﺞ).

According to the classical Arabic lexicon Lisān al-`Arab it is defined:

ﺍﻟﻘﺼﺪ . ﺣﺞ ﺇﻟﻴﻨﺎ ﻓﻼﻥ ﺃﻱ ﻗﺪﻡ

“Purpose. As in, ‘So-and-so did Hajj unto us,’ which means he presented himself before us.”

So the general lexical meaning of the word is “intended purpose”. In the context of the Hajj, the Ka`bah within the Meccan Sanctuary is the intended destination and purpose. To list usages of this word in an Islamic context would be, for most Muslims, an appeal to the very obvious as stories of its wonder and splendor that have been related to them since childhood. However, if we peer beyond the context of Islamic rites and deep into the past, do we find this word used in the previous traditions of the Old Testament?

The answer is in the affirmative. The book of Exodus contains the following verse in reference to a Hajj in the time of Moses:

והיה היום הזה לכם לזכרון וחגתם אתו חג ליהוה לדרתיכם חקת עולם תחגהו

wa-haya ha-yōm haza lakhem li-zikrōn wa-Khagōtem otō Khag li-Yehōwa li-dorotaychem khuqat `olam taKhaguhū

“And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.” (Exodus 12:14)

In this verse the King James translators rendered the uninflected noun Khag ( חג) as “feast”. This word Khag is wholly cognate to the Arabic Hajj ( ﺣﺞ). Elsewhere in the verse the word Khag is inflected as Khagotem and taKhaguhū. One must pay attention to the fact that the Hebrew phonetic “kh” (ח) is the pharyngeal fricative “h” (ﺡ ) in Arabic. Also, one must note that the phonetic “g” ( ג) is cognate to the Arabic “j” ( ﺝ). So for analytical purposes in this context the verse would be rendered:
“And this day shall be unto you for a memorial; and ye shall keep it a Hajj to the LORD throughout your generations; ye shall keep it a Hajj by an ordinance forever.”

Another verse using this root is the following:

ואחר באו משה ואהרן ויאמרו אל – פרעה כה – אמר יהוה אלהי ישראל שלח את – עמי ויחגו לי במדבר

wa-ākhar bā’u Mōshe wa-Aharōn wa-yomru el-Par`o koh-amar Yahweh Elohay Yishrael shalach et-`ami wa-yakhugū li ba-midbār

“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go , that they may hold a feast unto me in the wilderness.” (Exodus 5:1)

The inflected word that the King James translators rendered “feast” is yakhuggū (יחגו ) which is cognate to the Arabic “yuhajjū” ( ﻳُﺤَﺠّﻮﺍ) so for analytical purposes the verse would be rendered in this context as:

“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a Hajj unto me in the wilderness.”

This is not to suggest that Moses and Aaron went to Mecca and performed Hajj as Muslims know it today. It is merely to exemplify that a consecrated journey and pilgrimage unto God at His Temple did, indeed, precede the rise of Islam in the 7th Century CE.

An additional and astonishing dimension to this that makes the concept of lexical borrowing between the Old Testament and the Quran improbable, if not outright impossible, is found in an alternate form of the root in Hebrew, Khug ( חוג). Friedrich Wilhelm Gesenius (1846) defines this word:

“ חוג To describe a circle, to draw a circle, as with compasses. Job 26:10…m. a circle, sphere, used of the arch or vault of the sky, Pro. 8:27; Job 22:14; of the world, Isa. 40:22.”[2]

Let us look at the verses he has cited above:

“When he prepared the heavens, I was there: when he set a compass ( חוג) upon the face of the depth.” (Proverbs 8:27)

“Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven ( וחוג שמים ).” (Job 22:14)

“It is he that sitteth upon the circle of the earth ( חוג הארץ ), and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in.” (Isaiah 40:22)

Thus, this word not only means sacred pilgrimage and feast unto God in the Bible, it also means to encircle. To any Muslim this will be a striking discovery.
Semitic languages have been, since time immemorial, broad and deep systems of expression where one word’s many variant, but supplementary, meanings all coalesce to a greater understanding of that lexeme. So in this case we have a root which has a form meaning a feast, also meaning a pilgrimage, and in one form meaning to encircle! The Hajj pilgrimage, which is at its core an encircling of the Ka`bah called Tawāf, is concluded with none other than the Feast of the Sacrifice, Eid al-Adha, to commemorate Abraham’s willingness to sacrifice his son at God’s command. Borrowing all these meanings buried in lexica that did not even exist until hundreds of years after the life of the Prophet Muhammad would require no short of a Semitic linguist and Biblical scholar. It should be noted that the Bible itself would not be available until 200-300 years after the passing of the Prophet Muhammad[3]. Such lexical depth and lucidity is consistently found throughout the Quran as God has stated therein:

“And this Quran is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Torah, and the Gospel, etc.], and a full explanation of the Book (i.e. laws and orders, etc, decreed for humankind) – wherein there is no doubt from the the Lord of the Worlds” (Quran 10:37)

Psalm 84 1-6
How lovely is your dwelling place, O Lord Almighty!
My soul yearns, even faints, for the courts of the Lord;
my heart and my flesh cry out for the living God.
Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young— a place near your altar,
O Lord Almighty, my King and my God.
Blessed are those who dwell in your house;
they are ever praising you. Selah
Blessed are those whose strength is in you,
who have set their hearts on “pilgrimage.”
As they pass through the Valley of Baca,
they make it a place of springs;
the autumn rains also cover it with pools.
Let See What we have here.
Place is a Valley, in this Valley there is a blessed Well
To this Valley pilgrims make their journey and there is a Sacred House of Worship in this Valley of Baka, this Place of worship where the sacred house is at there are COURT YARDS, There are alters
and Sparows and Swallows Lodge at this location and bare their young.

There is no place in Palestine that fits this description the only place that fits this description is BACA which all the Muslims know

“The most important shrine established for the people is the one in Baca; a blessed beacon for all the people. In it are clear signs: the station of Abraham. Anyone who enters it shall be granted safe passage. The people owe it to GOD that they shall observe Hajj (Pilgrimage) to this shrine, when they can afford it. As for those who disbelieve, GOD does not need anyone.” [3:96-97]

What Is Baca?

Baca (in Psalms) and Baca (in Quran) is another name for Mecca (Makkah, Saudi Arabia) where the first house of worship on earth which was built by Abraham and his first son Ishmael and it was appointed by God for human beings. This house is the Holy Kabah to which all Muslims face while praying and go for Hajj (pilgrimage).

Hajj (Pilgrimage):

Hajj!! There is no hajj in the Bible. someone might say. Let’s see what were the Biblical prophets were doing?

[Exodus 10:9] Moses is telling Pharaoh where he is taking the sons of Isreal :
Moses answered, “Everyone! We’ll be taking our young and old, our sons and daughters, our flocks and herds with us. For us it’s “a pilgrimage festival” in the LORD’s honor.”

According to BDB Theological Dictionary the most fundamental meaning of hagag which the name Haggai is derived from is to make a pilgrimage or keep a pilgrimage feast.

The Arabic equivalent means “to betake oneself to or towards an object of reverence,” and this verb returns in the prescribed pilgrimage to Makkah: the Hadj.
[www.abarim-publications.com/Meaning/Haggai.html ]

Marwah mountain:

Genesis 22:2 “He said, Take now your son, your only son, whome you love, Isaac, and go to the land of Moriah (Marwah), and offer him there as a burnt offering on one of the mountains which I will tell you.”

Marwah and Safa are two elevated places in Mecca where Hajar was going forth and back looking for water as the water they had finished and she was worried about the baby Ishmael from Dying due to lack of water. During and after few trips looking for water or people, Angel Gabriel hit a rock and a sprig of water flowed and then she was able to drink and to water her baby.

“Indeed, as-Safa and al-Marwah are among the symbols of Allah . So whoever makes Hajj to the House or performs ‘umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.” Quran 2:158

The bible scholar are not sure where is this mountain located in the holy land and they are making assumptions. [ http://
bibleatlas.org/mount_moriah.htm ] sometimes they say it is in Jerusalem while there was not even Jerusalem at all this time sometimes they say it is in the south and so on.

The Maqam (Place) of Abraham:
Genesis 22:9
“When they arrived at the place (lit. Maqam) where God had told him to go, Abraham built an altar ….”

Now where is that Altar in Jerusalem ?? why they did not keep it as a Holy place??? this place exist only in Makkah

“In it (Baca) are clear signs [such as] the (Maqam) standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House “ (Quran 3:97)

Pilgrimage to Mecca in Isaiah 60:1-7
“Arise, shine, for your light has come, and the glory of the Lord rises upon you.
See, darkness covers the earth and thick darkness is over the peoples, but the Lord rises upon you and his glory appears over you.
Nations will come to your light, and kings to the brightness of your dawn.
“Lift up your eyes and look about you: All assemble and come to you; your sons come from afar, and your daughters are carried on the hip.
Then you will look and be radiant, your heart will throb and swell with joy; the wealth on the seas will be brought to you, to you the riches of the nations will come.
Herds of camels will cover your land, young camels of Midian and Ephah. And all from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord.
All Kedar’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on my altar, and I will adorn my glorious temple.

In [Isaiah 60:1] A prophecy about a Holy man (prophet) bringing the light of God to the world. This holy man would appear in a time of darkness filling the world and covering the earth, He would appear to eliminate the darkness and spread the light of God and his praises.

In [Isaiah 60:3] we read “And the Nations shall come to thy light “ and that means this Holy Prophet would arise among the nations and his Light would fill his place where the nations would come and visit.

In [Isaiah 60:4] we find the people would come from far, the sons and daughters, all would come together for the Light.
[Isaiah 60:5-6] it keeps telling us about the coming of the people from all over the world to the Light.
[Isaiah 60:7] is the clear meaning, it’s Kedar, Where its flocks and tribes would be gathered together under the light of God, “they would come up with acceptance on mine altar”. Muslims during the Hajj “pilgrimage” they slaughter the sacrifices as one of the ceremonies and Muslims all over the world share that from their places which is Eid Al Adha.

“And I Will glorify the house of my glory” and it refers to the Ka’ba in Makkah, the Sacred House for God’s glory.

And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path” [Quran 22:27]

The Way of Holiness [Isaiah 35:8]

“And a highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in that Way; wicked fools will not go about on it.”

“O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-Haram (the Sacred House) after this, their [final] year. And if you fear privation, Allah will enrich you from His bounty if He wills. Indeed, Allah is Knowing and Wise.” (Quran 9:28)

The Azan (call of prayer):
Isaiah 40:3 and Mark 1:3

“A voice of one calling: “In the desert prepare the way for the LORD; make straight in the wilderness a highway for our God.”

The Arabian Peninsula was a deserted place. The “voice calling in the desert” here is clearly refering to the Azan.
Why Azan?

The whole verse reads “Make a path a highway for God”

The Azan (call of prayers) for Muslims is a call which tells Muslim that God is calling him. It is heard all around the world and five times a day. Moreover, hadith refer Azan as a way to Allah and to a submission to God.

 

TAWAAF WIDAA’- THE FAREWELL TAWAAF

Question: During Hajj, our group was instructed to make Tawaaf Widaa’ immediately after Tawaaf Ziyaarat even before the Sa-ee which we had to do after this Tawaaf. Was it correct to join Tawaaf Widaa’ with Tawaaf Ziyaarat even before the Sa-ee?

Answer (by Mujlisul Ulama):

No it was not correct. It is in conflict with the Sunnah, hence not proper without valid reason. Tawaaf Widaa’ is the last Tawwaf. It is the Waajib Farewell Tawaaf. Farewell is bid at the time of departing. It has to be the last act of Ibaadat in the Haram Shareef. But today, the Deen has been transformed into a hobby. Hit-and-run acts are presented to Allah Ta’ala as ‘ibaadat’ when in reality there is only an outer-facade of ibaadat, and even this outer-facade is a farce.

For the sake of convenience, the group leaders issued their haraam instruction. They were averse to returning for Masnoon acts and Masnoon methods of discharging the Ibaadaat. It is Sunnah to perform Tawaaf Widaa’ after everything else has been completed. On the way out of the Haraam for the last Tawaaf Widaa’, yet their pockets are lined with money extracted from the Hujjaaj. But Hajj has become a holiday excursion, hence the total disregard for the Masnoon acts and Masnoon methods of discharging the Ibaadaat.

It is Sunnah to perform Tawaaf Widaa’ after everything else has been completed. On the way out of the Haraam for the last Tawaaf Widaa’, yet their pockets are lined with money extracted from the Hujjaaj. But Hajj has become a holiday excursion, hence the total disregard for the time, Tawaaf Widaa’ should be performed. In fact, if after having done Tawaaf Widaa’, one continues staying in Makkah for some time, then it is Mustahab to repeat Tawaaf Widaa’.

SHARING THE QUR’BAANI MEAT

QUESTION:

How should the meat, etc. of an animal (bull, camel, etc.) be divided if all seven shareholders will be taking their share of the meat?

ANSWER

If several people are taking shares in the same Qur’baani cow/bull, and if they stipulate that they want to take their full share, then it is Waajib for the meat to be weighed. They must be given their share by weight. When each one wants to take his/her share, then any extra given to a shareholder will be riba, hence haraam. The meat should be apportioned out equally.

However, the one who takes any other part, e.g. liver, lungs, trotters, skin, etc., should be given less meat. The meat in this case may be any amount, but less than the amount the others will receive.

Example: The total weight of the meat alone is 350 kg. If there are seven participants, each one’s share will be 50 kg. Before distributing the shares, it should be determined who will take the skin or any other part which is not meat. If, for example, one shareholder is given the skin and something else, and another shareholder is given the trotters, etc., then these two should be given less than 50 kg of meat.

If, for example, each one of the two is given 40 kg meat, then the balance of the meat will be 270 kg. Now this 270 kg meat should be divided equally to the five remaining shareholders.

If the shareholders will not be taking their full shares, but want their meat, etc. to be distributed to others and the poor, then exactitude is not necessary.

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