Mosajet: Why Do Muslims Go To Hajj in Mecca? Every year, mi...

Mosajet: Why Do Muslims Go To Hajj in Mecca? Every year, mi...: Why Do Muslims Go To Hajj in Mecca?   Every year, millions of Muslims go to Hajj in Mecca, fulfilling one of the Five Pillars of Islam...

Why Do Muslims Go To Hajj in Mecca?

 

Every year, millions of Muslims go to Hajj in Mecca, fulfilling one of the Five Pillars of Islam, namely to make the Hajj in Mecca, the holy city, at least once in a lifetime if able to do so.
Yet in addition to fulfilling one of the Five Pillars of Islam, what are the spiritual reasons for performing the Hajj in Mecca? Although the reasons for going to Hajj in Mecca may be innumerable, this article sheds light on some of the deeper spiritual aspects of the holy pilgrimage.

Why Do Muslims Go to Hajj in Mecca? Unity.

One of the fundamental principles of Islamic Spirituality is the principle of unity. Islam teaches that not only is the Creative Power, God, Allah Almighty, One, but so is all of creation and all of humanity. Perhaps in no other spiritual or religious event is this more evident than in the Hajj in Mecca, during which millions of Muslims set aside all differences of race, caste, economic status, nationality, and even sect as they unite in the holy pilgrimage, each donning the simple two-piece white garb of the non-attached traveler, allowing nearly no apparent difference whatsoever between men as they stand together before their Creator.

“All men are equal before God as are the teeth of a comb.” — Prophet Muhammad Quotes (SAWS)

After initially being indoctrinated in the unconventional belief system of the race-focused Nation of Islam, Malcolm X only began to honestly realize the true spirit of Islam after making the Hajj in Mecca, in which he sat, ate and slept shoulder to shoulder with believers of every possible race and ethnicity, all equal before God and united in Divine Love and brotherhood.
Why do Muslims go to Hajj in Mecca? To overcome the superficial differences the ego uses to identify and separate with. To achieve unity in soul and spirit, unity of heart, and return to a purified state of oneness, reflecting the holy spirit, nature and presence of God in creation.

Why Do Muslims Go to Hajj in Mecca? Focus.

Our lives, often engrossed and nearly entirely occupied with dunya, the external material world of forms and appearances, leads to heedlessness, unconsciousness and loss of focus. When asking, “Why do Muslims go to Hajj in Mecca?”, one of the most important reasons for the Hajj in Mecca is to assert focus and regain consciousness.
All created bodies spin in orbits around their centers, axes, and the proper foundation and center for the life of a human being is the Presence of God, a real and authentic holy spiritual connection to the Creator of all that is, the One Power from which all things originate.
The Hajj in Mecca emphatically asserts, as throngs of pilgrims circumambulate the Holy Ka’ba in counter-clockwise revolutions, that the center, the focus, of man’s life is God-consciousness. There is no more liberating choice for a human being than to consciously relinquish attachment to creation and time, and to restore focus on the Eternal, the Unchanging, the Immaterial.
Just as galaxies spin around massive black holes that ultimately result in their annihilation, so too does the life of man revolve around growing God-consciousness, ultimately resulting in the annihilation of the self, the ego, and through that death, the awakening to eternal life.

 

Why do Muslims Go to Hajj in Mecca? Context.

Islam is not, and had never seen itself, as an isolated religion or phenomenon. To the contrary, Islam has from the beginning asserted that the descent of the Holy Qur’an and the prophethood of the Holy Prophet Muhammad (SAWS) were but the final revelation, completing, clarifying and unifying all of that which was revealed before.
Islam, the spiritual path of surrender, did not begin with the Prophet Muhammad (SAWS), but rather began with the first man and woman, Adam and Eve (AS), and continued as the central teaching of all men and messengers of God, including the prophets Noah, Abraham, Moses and Jesus (AS).
During the Hajj in Mecca, Muslims honor the Holy Ka’ba originally built by Adam (AS) as the first House of God when he awakened on earth, rebuilt by Abraham and Ishmael (AS) centuries later, and finally purified by the Prophet Muhammad (SAWS) in the seventh century of the idolatry that had invaded it.
Why do Muslims go to Hajj in Mecca? To reaffirm their connection to a much larger historical context, and to remember that Islam is not a separate or unique religion, revealed to but a particular people, but that rather Islam is the original message and path, the Way, surrender and divine harmony, as it has been revealed from the earliest of times to the earliest of men as the road to peace and prosperity.
The Hajj in Mecca is thus intended to lead to greater humility and brotherhood with all of humanity in the context of the realization that all prophets and messengers of God taught the same essential truth.

Why Do Muslims Go to Hajj in Mecca? Transcendence.

During the Hajj in Mecca, millions of human beings stand together under the hot sun with nothing but the ihram, a few pieces of white cloth covering their bodies. All the trappings of life have fallen away, all worldly attachments non-existent and left behind. The atmosphere is remarkably reminiscent of the accounts of the Day of Judgement, when humanity will be resurrected and held to face what they sent ahead in deeds and actions.
On that Day, it will not matter what type of car a person drove nor will the square footage of the size of their home be of significance. It will be irrelevant what temporal occupation they had. What will matter is what positive difference one made in the life of another human being. What will matter is the degree of responsibility with which we lived our lives. On that Day, we will not be measured by our bank accounts as we are now, but by the level of spiritual and human development we embraced.
During the Hajj in Mecca, one cannot but be reminded of the life beyond, the life eternal, when the world and all it contains has fallen away and all that matters is the eternal destiny of the human soul.
Why do Muslims go to Hajj in Mecca? To transcend to whatever degree they are prepared for the world of forms and appearances, to experience life and dignity beyond the limitations of materialism, and to irrevocably grow in spiritual consciousness and awareness.

Why Do Muslims Go to Hajj In Mecca? God.

The holy pilgrimage of the Hajj in Mecca is not a once in a lifetime event to be experienced and forgotten, but rather is a uniquely powerful spiritual experience designed to forevermore change a human being and his or her focus.
For the believer, the Muslim, the center and focus of life is God-consciousness, awareness and clarity. The five daily prayers are meant to continually reinforce this truth, this Way, and the full realization of the Islamic spiritual path is obtained through a deeper realization of the significance of the Hajj.

That realization is that God is not in the Ka’ba, but rather the Divine Presence is to be found within the human heart, the soul. It was when the great Islamic mystic poet Rumi realized this divine truth that he began to circumambulate around the center and axis of his very own being, his own soul. And so was born the practice of sufi whirling.

God has said, “Neither the heavens nor the earth can contain Me, save the heart of a believer.” — Prophet Muhammad Quotes (SAWS)

Often, we must make the external journey to realize that we carry with us what we seek.

Experience the Hajj — Now

By incorporating the intentions outlined in this article, you can get the most out of Hajj. In fact, you can share in these spiritual benefits even if you are not physically performing the Hajj in Mecca.
Keep these principles in mind and make them part of the intention in your daily practice.

1. Seek Unity. Realize and remember that separation is the ego’s method of maintaining a separate and independent existence from God. Love all of humanity, regardless of the superficial differences of culture and creed. In our souls, in our hearts, we are all the same, we are all One.
2. Maintain Focus. Continually maintain focus on Eternity, on the Divine Presence of God, rather than allowing yourself to become overtaken by dunya, the world of form and appearances that continually seeks to distract us and lead us into heedlessness, unconsciousness and loss of purpose. Use the Five Daily Prayers as an opportunity to continually reaffirm your focus and direction in life.
3. Keep Context. Remember that Islam is a universal path of peace and brotherhood, and it’s goal is to move beyond war, conflict, violence and enemies. The goal of Islam, as taught by the Holy Prophet (SAWS) and revealed in the Holy Qur’an, is for humanity to seek and live in peace, differences allowed and human rights protected. The Muslim is the exemplar of human excellence, and this requires a divine degree of love, tolerance and compassion.
4. Pursue Enlightenment. The one veil that separates a human being from the direct experience of the Divine Presence of God is the self, the ego, the nafs. The Islamic Spiritual Path is designed to ultimately liberate a human being from this limited, finite and selfish personality, and this is only possible through Jihad an-Nafs, the holy struggle against the self.
5. Find God. Continually turn inward, take advantage of silence and stillness, and learn to dissolve in the perfection of the present moment, the doorway into the Divine Presence of God. Let go of past and future, forgive, and awaken to fearlessness and life, here, now.

Why do Muslims go to Hajj in Mecca? Ultimately, to become what God Almighty created humanity for — awakened and enlightened divine deputies of the One, perfected servants in creation, open, clear and transparent, free of selfishness, manifesting goodness, beauty, light and love.
Through Islamic Spirituality, you can develop a far deeper spiritual practice that leads to enlightenment, peace and prosperity — for you and the world.

Mosajet: The Sacrifice Of Abraham: Isaac or Ishmael(P)?M...

Mosajet:

The Sacrifice Of Abraham: Isaac or Ishmael(P)?
M...: The Sacrifice Of Abraham: Isaac or Ishmael (P) ? Mu h ammad Ghoniem & M S M Saifullah © Islamic Awareness, All Rights Reserv...

The Sacrifice Of Abraham: Isaac or Ishmael^(P)?

Muhammad Ghoniem & M S M Saifullah

© Islamic Awareness, All Rights Reserved.

---

Assalamu-alaikum wa rahamatullahi wa barakatuhu:

It is well known to Muslims, Christians and Jews that Abraham^(P) was ordered to sacrifice his son and he was willing to do so but God gave him a sheep to sacrifice instead of his cherished progeny. So far, everybody agrees. However, Jews and Christians say that the sacrificed was Isaac^(P) -"Abraham's only son", whereas according to the Islamic tradition the sacrificed is Ishmael^(P). The opposition between the two versions has not bothered any side that much because in the common mind "what we think is certainly right and those who think differently are necessarily wrong". Recently, we came across an article by the Christian missionaries claiming that according to the Islamic sources themselves the sacrificed was Isaac^(P) (i.e., the Judeo-Christian version of the story). In the following article, the reader will get the fruits of our research about this matter.

The most relevant passage in the Qur'ân is from verse 37:99 to verse 37:109, a passage including two different glad tidings brought to Abraham^(P). Here under, we quote the verses concerning the sacrificed:

99. He said: "I will go to my Lord! He will surely guide me
100. "O my Lord! Grant me a righteous (son)!"
101. So We gave him the good news of a forbearing son.
102. Then, when (the son) reached (the age of) (serious) work with him, he said: "O my son! I have seen in a vision that I offer thee in sacrifice: now see what is thy view!" (The son) said: "O my father! Do as thou art commanded: thou will find me, if Allah so wills, one of the steadfast!"
103. So when they had both submitted (to Allah), and he had laid him prostrate on his forehead (for sacrifice),
104. We called out to him "O Abraham! ...
105. "Thou hast already fulfilled the vision!" - thus indeed do We reward those who do right.

A Strange Logic

The first argument put forward by those who support the Isaac-theory is that, in the Qur'ân, the name associated to glad tidings is Isaac^(P) while Ishmael's^(P) name was never associated to good news or glad tidings. They quote verse 37:112

"And We gave him the good news of Isaac - a Prophet - one of the righteous."

and verse 51:28

"They said, "Fear not," and they gave him glad tidings of a son endowed with knowledge."

Some points have to be made clear in this concern:

1. It is well known that Abraham^(P) got his first child in his old days (more than 80 years old). By all means, when he was given the news of his first son, Ishmael^(P), the news were great and not only good. It seems reasonable to think that the news of having his second son, Isaac^(P) would be equal or less because in the first time the surprise factor has certainly increased his happiness.
   
2. More to the point, using the same argument as the opposition, one can safely say that the sacrificed was described as forbearing and steadfast in the Qur'ân and if we search the whole Qur'ân we will find the name of Ishmael^(P) associated to patience and steadfastness and not Isaac^(P)!
   
3. Indeed verse 21:85 (in red in the picture below) reads

"And (remember) Ishmael, Idris, and Zulkifl, all (men) of constancy and patience".

Conclusion: The sacrificed is Ishmael^(P) according to the opponent's own logic.

Further scrutiny requires that we quote the full passage in surah 37:

99. He said: "I will go to my Lord! He will surely guide me!
100. "O my Lord! Grant me a righteous (son)!"
101. So We gave him the good news of a forbearing son.
102. Then, when (the son) reached (the age of) (serious) work with him, he said: "O my son! I have seen in a vision that I offer thee in sacrifice: now see what is thy view!" (The son) said: "O my father! Do as thou art commanded: thou will find me, if Allah so wills, one of the steadfast!"
103. So when they had both submitted (to Allah), and he had laid him prostrate on his forehead (for sacrifice),
104. We called out to him "O Abraham! ...
105. "Thou hast already fulfilled the vision!" - thus indeed do We reward those who do right.
106. For this was a clear trial-
107. And We ransomed him with a momentous sacrifice:
108. And We left for him among generations (to come) in later times:
109. "Peace and salutation to Abraham!"
110. Thus indeed do We reward those who do right.
111. For he was one of Our believing Servants.
112. And We gave him the good news of Isaac - a prophet,- one of the Righteous.
113. We blessed him and Isaac: but of their progeny are (some) that do right, and (some) that obviously do wrong, to themselves.

It is very obvious that, in this passage, there are two distinct good news, the first one about a forbearing son (the one to be sacrificed) and the second one about Isaac^(P). Thus, the sacrificed cannot be Isaac^(P) at least not according to the Qur'ân. But, once again, the opponent avoided (willingly?) to quote the full passage and this is frequently their way of doing things. Moreover, those who support that the two news are actually the same show their incompetence with the Qur'ânic style. Such a repetition cannot be imagined nor accepted by anyone who studied the Qur'ân, God's Final Book.

The Opinion Of Ibn Kathîr^[1]



The above scan is the exegesis of verse 37:101 "So We gave him the good news of a forbearing son". Here is the translation of the above passage:

"So We gave him the good news of a forbearing son."

And this son is Ishmael^(P) for he is the first son whose good news was brought to Abraham^(P). He is older than Isaac according to Muslims and ahl al-kitâb (i.e., the People of the Book) too. It is even said in their Scripture that Ishmael^(P) was born when Abraham^(P) was 86 years old and Isaac^(P) was born when Abraham^(P) was 99. In their Scripture as well, God is said to have ordered Abraham^(P) to sacrifice his only son and in another version his firstborn. And, at this spot, they inserted falsely the name of Isaac^(P) against the text of their very Scripture. The reason they inserted Isaac^(P) is that he is their father whereas Ishmael^(P) is the father of the Arabs. They added Isaac^(P) out of envy and brushed away "only son" by saying that Ishmael^(P) and his mother had already been to Makkah. This is a mere [farfetched] explanation since we never say "only son" except to a person who hasn't got but one son. Moreover, the firstborn has got a special place [in the heart of his father] that is not given to the following children and the order to sacrifice him is therefore a greater test. Some knowledgeable people were inclined to say that the sacrificed was Isaac^(P). This was reported from some people of the salaf (i.e. people of the previous generations) and it was even reported from some Companions^(R) but [this opinion] does not have any bearings from the Book [i.e., the Qur'ân] nor from the Sunnah. I think such opinion was received from the Rabbis of ahl al-Kitâb as is without evidence. Moreover, God's Book is a witness and points to the fact that it is Ishmael^(P) because the glad tiding said that the son was patient and that he is the sacrificed. Only afterwards, He said: "And We gave him the good news of Isaac - a prophet,- one of the Righteous." and when the Angels brought the good news of Isaac^(P) to Abraham^(P) they said: " "Fear not," and they gave him glad tidings of a son endowed with knowledge." And the Most High said: " We gave her [Sarah] glad tidings of Isaac, and after him, of Jacob." [11:71] meaning that in the lifetime of Abraham^(P) and Sarah^(P), Isaac^(P) will beget a child that he will call Jacob^(P) implying that Isaac^(P) will have a progeny. We have already explained why it is not possible that Isaac^(P) be sacrificed while still a child i.e., because God promised them [Abraham and Sarah] that he will have a progeny. On the other hand, Ishmael^(P) was described as forbearing and he fits that description.
[Note that many commentators including Ibn Kathîr believe that "forbearing" does not fit a child, it can at least describe teenagers for they are old enough to be described as such.]

In a nutshell, the great Qur'ânic commentator Ibn Kathîr adds to our first three arguments two new ones: according to the Bible, the sacrificed is said to be Abraham's^(P) only son (or his firstborn in some versions), which cannot fit Isaac^(P); according to the Qur'ân, the good news of Isaac^(P) said that he would have a progeny and consequently God cannot order Abraham^(P) to sacrifice Isaac^(P) before the promise is fulfilled. Again, according to the Qur'ân, the sacrificed cannot be Isaac.

The Opinion of ^cUlûm al-Hadîth

As a matter of fact, there was a debate between Muslim scholars whether the sacrificed was Isaac^(P) or Ishmael^(P). But the critical study of the reports allows us to drive safe conclusions. Here is the opinion of a scholar of the Science of Hadîth:

The truth is that the reports stating that the Sacrificed is Isaac are part of the Isrâ'îliyyât due to the People of the Book, it was transmitted by those who converted among them like Ka^cb al-Ahbâr and it was conveyed [from the converts] by some Companions and Followers [tâbi^cûn] as sign of trust. Later, the scholars who came after them were fooled by such reports and supported that the Sacrificed was Isaac^(P). Every book of exegesis [tafsîr] or biography or even history would mention the argument that took place among the salaf. However, some [of those books] would follow the argument by outlining the truth and others wouldn't add any commentary either by conviction or surrender [to these reports].^[2]

And further:

The truth is that the Sacrificed is Ishmael^(P). This is supported by the Qur'ânic verses and reports from the Companions and Followers and reports rated Marfu^c by approval of the Prophet [i.e., when something is said in the presence of the Prophet^(P) and he does not oppose it then we consider that it is correct but it does not amount to Sahîh which is, by the way, what the Prophet^(P) himself said.].
No wonder that many Companions and Followers and the later scholars of [Qur'ân] and hadîth among which we enumerate great Companions and poles of knowledge like: ^cAlî, Ibn ^cUmar, Abû Hurayrah, Abû Tufayl, Sa^cîd Ibn Jubayr, Mujâhid, al-Sha'by, Al-Hasan al-Basri, Muhammad Ibn Ka^cb al-Qardhy, Sa^cîd Ibn al-Musayyab, Abû Ja^cfar Muhammad al-Bâqir, Abû Sâlih, al-Rabî' Ibn Anas, Abû ^cAmr Ibn al-^cAlâ' and Ahmad Ibn Hanbal and others and it is one version and the strongest from the reports of Ibn ^cAbbâs.
In Zâd al-Ma'âd by Ibn al-Qayyim: It is the correct opinion according to the knowledgeable among the Companions and Followers and later generations. This opinions was famous among the Arabs before the advent of Islam and it was transmitted from generation to generation in tawâtur and it was also mentioned in the poetry of Umayyah Ibn Abî al-Salt.^[3]

The Opinion Of Judeo-Christian Scholars & Islamic Viewpoint

The Encyclopaedia Judaica says:

In the tale of binding (surah 37:99-110) Muhammad identified the son who was to be sacrificed as Ishmael and, indeed, the opinion of the traditionalists were also divided on this subject. It is related that a renowned traditionalist of Jewish origin, from the Qurayza tribe, and another Jewish scholar, who converted to Islam, told that Caliph Omar Ibn ^cAbd al-^cAzîz (717-20) that the Jews were well informed that Ismail was the one who was bound, but that they concealed this out of jealousy. The Muslim legend also adds details of Hajar (Hagar), the mother of Ismail. After Abraham drove her and her son out, she wandered between the hills of al-Safa and al-Marwa (in the vicinity of Mecca) in search for water. At that time the waters of the spring Zemzem began to flow. Her acts became the basis for the hallowed custom of Muslims during the Hajj.^[4]

The testimony of the former Jew as mentioned hadîth literature as quoted in the Encyclopaedia Judaica reads:

Another proof of our speech [i.e., that sacrificed was Ishmael^(P)] is reported by Ibn Ishâq: "Muhammad Ibn Ka'b narrated that ^cUmar Ibn ^cAbd al-^cAzîz sent for a man who had been a Jew then converted to Islam and showed signs of true Islam. [Before his conversion], he was one of their scholars [i.e., he was a Jewish scholar] So he [i.e., ^cUmar] asked him: which son did Abraham^(P) sacrifice? He replied: 'It is Ishmael^(P). By God, O Commander of the Believers, the Jews know that but they envy you - the Arabs.'^[5]

The Oxford Companion To The Bible echoes the same position as the Encyclopaedia Judaica.

In Muslim tradition, the Arabs trace their ancestry back to Abraham through Ishmael. Because Ishmael was circumcised (Gen. 17:25), so are most Muslims. And, analogous to Paul's reversal of the figures of Isaac and Ishmael (Gal. 4:24-26), Muslim tradition makes Ishmael rather than Isaac the son Abraham was commanded to sacrifice.^[6]

It is quite clear from the statement of Judeo-Christian scholars what the Muslim position is about the person who was sacrificed by Abraham^(P).

Further Evidence From Hadîth Literature

The following says:

Some reports and traditions from the Companions and Followers state that the Sacrificed is Ishmael^(P). Narrated by al-Hâkim in Al-Mustadrak, and Ibn Jarîr [at-Tabarî] in his commentary with its isnâd, and others that ^cAbdullâh Ibn Sa^cîd al-Sâbihy said: "We were at Mu'âwiyah's reception and the people started discussing [the story of] Ishmael and Isaac^(P) and which one was the sacrificed. Some said Ishmael and some said Isaac^(P). Mu'âwiyah said: I am the expert you need; We were at the Prophet's^(P) when a bedouin came to him saying "O Prophet of God, I have left the pasture dry and the life hard, the children died and the wealth is gone, so give me [something] of what God has bestowed on you, O Son of the two sacrificed." The Prophet^(P) smiled and did not blame/criticize what he said. The people asked: Who are the two sacrificed O Commander of the believers? He replied: When ^cAbdul Muttalib was ordered to dig Zamzam he vowed to sacrifice one of his sons if God helps him with his mission [i.e., Zamzam]. When he achieved the mission, he cast lots on his children, there were ten of them. The choice fell on ^cAbdullâh so he decided to sacrifice him but the child's uncles, Banu Makhzûm, opposed the sacrifice and said satisfy your Lord and ransom your son. So, he ransomed him with a hundred camels. Mu'âwiyah said: this is one [of the two Sacrificed] the other is Ishmael^(P)."
This report is regarded as Marfu^c.^[6]

There is another report according to which the Prophet^(P) is believed to have said: "I am the son of the two Sacrificed". The authenticity of this report is very controversial so we will not use it as evidence especially when the above report is correct enough and suffices to our study.

Conclusion

According to the Qur'ân, the sacrificed cannot be Isaac^(P). According to authentic Islamic tradition, the sacrificed is Ishmael^(P). The Muslim scholars have solved this case a long time ago and, very early in the history of Islam, the popular Islamic tradition has integrated the fact that Ishmael^(P) was the sacrificed.

Concerning the claim of 'world-renowned commentary of Yusuf Ali', any Muslim with a basic knowledge of Qur'ânic commentary would have a good laugh. The 'commentary' in the translation of the Qur'ân by Yusuf ^cAlî is just about good enough to be qualified as 'footnotes'. And of course, the commentary on the Qur'ân contains much more than these footnotes. Secondly, the statement

It is obvious that the claim that the son was Ishmael is not according to the Qur'ân!

is a rather foolish and reflects colossal ignorance on the part of the critic who has no idea about how the Qur'ânic exegesis is carried out.

Let the Christian missionaries study the Qur'ân thoroughly before calling upon ghosts that will frighten nobody but themselves. Indeed, the Biblical version of the story: "sacrifice your only son, Isaac" or "sacrifice your firstborn son, Isaac" is an enigma they must live with.

Praise be to Allah that guided us to Islam and gave us in the Qur'ân healing and guidance.

---

References

[1] Abul-Fidâ' Ismâ^cîl Ibn Kathîr ad-Dimishqî, Tafsîr Ibn Kathîr, Available online (requires an Arabic enabled browser).

[2] Dr. Muhammad Ibn Muhammad Abû Shahbah (Professor of Qur'ânic Sciences and Hadîth at al-Azhar and Umm al-Qurâ Universities), Al-Isrâ'iliyyât wal Mawdû'ât fî Kutub at-Tafsîr, Maktabat as-Sunnah (4th edition) - 1408AH/1988, p. 254.

[3] Op. cit., p. 257.

[4] Encyclopaedia Judaica, Volume 9, Encyclopaedia Judaica Jerusalem, pp. 82 (Under 'Ishmael').

[5] Abû al-Fadl Shihâb-uddîn al-Alûsî, Ruh al-Ma^câni fi Tafsîr al-Qur'ân al-'Adhîm wassab' al-Mathâni, Part 23, p. 135.

[5] Bruce M Metzger & Michael D Coogan (Ed.), Oxford Companion To The Bible, 1993, Oxford University Press, Oxford & New York, pp. 329 (Under 'Ishmael').

[6] Dr. Muhammad Ibn Muhammad Abû Shahbah, Op. cit., p. 259-260.  

An In-Depth Look at Zabiha

Sunday, October 7, 2012 | Zul-Qa'dah 20, 1432 (North America)

An In-Depth Look at Zabiha There are special requirements for the meat to be halal. Tasmiyah is the most important of them. By Mufti Ebrahim Desai Posted: 18 Safar 1422, 12 May 2001 Almighty Allah Ta'ala in His infinite Mercy has made certain animals halal (permissible) for this Ummah. We are required to be thankful to Him by following the dictates of the Qur'an and Sunnah by ensuring that His name is taken upon slaughtering of the animal. Allah Ta'ala states in the noble Qur'an: “For every nation We have specified a rite (for slaughtering) so that they may take the name of Allah Ta'ala upon (the slaughter of) the animals granted to them as sustenance.” (Al-Hajj 22:34) “And consume not of that whereupon the name of Allah Ta'ala was omitted (at the time of slaughter). Indeed it is a transgression. Verily the Shayateen inspire their friends to cause division with you. If you obey them, you are indeed Mushriks (ascribing partners to Allah).” (Al-An'am 6:121) “So take the name of Allah upon them (at the time of slaughter) while they stand in rows.” (Al-Hajj 22:36). In reference to Camels which are slaughtered by Nahr (a swift stab of the neck which severs the four arteries) while standing. “…and such animals upon which they mention not the name of Allah only to fabricate a lie against him.” (Al-An'am 6:138) “Forbidden to you are Maytah (carrion), flowing blood, the flesh of swine and that slaughtered for other than Allah as well as the (animal) expiring by strangulation, illness or pain, falling (from a height), by a wound (sustained through fighting) and by falling to a predator and (about to be consumed), excepting those (animals) upon which you effect Zakah (Shar'ee slaughter).” (Al-Maidah 5:3) From the above verses the following points are understood: Meat is not in the same category as other food items. The most important condition is that tasmiyah (pronouncing the name of Allah) be performed at the time of slaughter. The verses clearly explain the impermissibility of the meat of those animals whose slaughter was not preceded by tasmiyah. The impermissibility of the meat of those animals whose lives were ended by means other than Zabah (Shar'ee slaughter) of which tasmiyah is a condition. All such animals are Maytah (carrion) and are expressly forbidden. The Zabiha (animal slaughtered) by a Kafir (non-believer) or Mushrik (polytheist) is haram (unlawful). However, those Ahlul Kitaab (People of the Book) who also believed in the requirement of tasmiyah at the time of slaughter have been excluded from the Kuffaar majority. The verse number 121 of Al-An'am explains consumption of meat not slaughtered with tasmiyah as fisq - transgression and disobedience. The verse then explains that to regard consumption of such meat as halal is nothing but a teaching of Shaytaan to cause division among the Ummah. The verse also warns that obedience of Shaytaan in this matter is akin to Shirk (ascribing partners to Allah). Imam Bukhari has quoted this same verse in his magnum opus under the chapter, “Intentional Omission of the tasmiyah at the Time of Slaughter” to the same import as explained by Hafiz ibn Hajar, the renowned commentator of Sahih Bukhari in the following words: “Imam Bukhari (RA) wishes to point out by citing this verse the reproach against using it as proof to legalize omission of tasmiyah by inventing baseless interpretations of the verse and understanding it in a manner contrary to clear import.” (Fathul Bari vol.9 pg.778; Qadeemi) Intentional Omission of Tasmiyah The Jurists (Fuqahaa) have unanimously agreed that consumption of an animal slaughtered by a Muslim with intentional omission of tasmiyah or out of Istikhfaaf (regarding it as insignificant) is unlawful (haram). Imam Shaaf'ee (RA) has also concurred with this view. (Jawaahirul Fiqh vol.2 pg.388; Darul Uloom from Kitaabul Umm and Tafseer Mazhari) Imam Abu Yusuf states: “The ruling regarding the animal upon which tasmiyah was omitted (at the time of slaughter) is not subject to Ijtihaad (independent deduction of a ruling from Qur'an and Hadith). If a judge rules the permissibility of its sale, his ruling will not be given effect due to it being contrary to consensus of opinion.” (Ibid pg.390; Hidaaya) It should be noted significantly that the above discussion of impermissibility is with regard to a Muslim slaughterer who intentionally omits pronouncing the name of Allah upon slaughter, not to speak of a non-Muslim. In the case of a Muslim forgetfully omitting the tasmiyah, the animal will be permissible for consumption as is the ruling of all the four Madhaahib based on the Hadith of Nabi . “A believer always slaughters upon the name of Allah, whether he (remembers to) recites it or not.” (Fathul Bari vol.9 pg.793; Qadeemi) Animals Slaughtered by Modern Day Jews and Christians “The food of Ahlul Kitaab (People of the Book) is lawful for you as is your food for them.” (Al-Maidah 5:5) Concerning the present day Christians there is no doubt that their methods do not fulfill requirements of Shar'ee slaughter. Regarding the word, “Ta'aam” (food), ibn Abbaas, Ibn Umamah, Mujaahid and others, Radi-Allahu anhum, say that it refers to slaughtered animals. This matter (permissibility of these animals) is unanimously agreed upon by all scholars since they also hold the belief of the prohibition of slaughter save in Allah's name and also due to the fact that they mention only the name of Allah Ta'ala upon their animals of slaughter. (Jawaahirul Fiqh vol.2 pg.4040; from Ibn Katheer) The reason for permissibility has been explained clearly by Allaamah ibn Katheer that due to the unity of belief regarding slaughter between Muslims and the Jews and Christians of that particular time, Allah Ta'ala had permitted consumption of their slaughter. The Ulama of the time had based their rulings on this very same reasoning. When this unity of belief came into doubt, many great Sahaba, Radi-Allahu anhum, had not hesitated to rule prohibition. “With regards to a Kitaabi, when he omits tasmiyah (the name of Allah) upon his slaughter and takes some other name, his slaughter is not consumable. This is the ruling of Abu Darda, Ubadah bin Saamit and large faction of the Sahaba, Radi-Allahu anhum.” (Jawaahirul Fiqh vol.2 pg.407; Darul Uloom - from Bahrul Muheet) Regarding the Christian tribe of Banu Taghlib, Sayyidna Ali, Radi-Allahu anhu, ruled the following: “Hafiz ibn Jawzi (RA) has narrated with his Sanad (chain of narrators) from Ali, Radi-Allahu anhu, 'Do not consume the slaughter of the Christians of Banu Taghlib since they have not held to any more of Christianity than their drinking of wine.'” (Ibid pg.460 - from Tafseer Mazhari) It is a well-known fact that the majority of present day Christians and Jews no longer hold this Aqeedah (belief) regarding slaughter. They do not hesitate to consume meat slaughtered by even Pagans and Mushriks (polytheists) and atheists. They have held to even less of Christianity than the Banu Taghlib. Most of them are just Christians and Jews by name, “atheistic” in their beliefs and actions. Their abattoirs employ machine slaughter wherever possible and do not hesitate to employ pagans and polytheists, e.g. Chinese, Koreans, etc. to carry our slaughter. The Ruling Based on the above juridical references, Qadhi Thanaullah (RA) a renowned Jurist of his time states the following: “The correct and accepted view according to us is the first one that the slaughter of the Ahlul Kitaab with intentional omission of tasmiyah (taking the name of Allah) or slaughter in some other name (besides that of Allah) is not consumable, if this fact is ascertained with certainty or this is the condition prevailing among them. By this, the prohibition (of the Sahaba) from consuming the slaughter of the Christian Arabs can be easily understood. Likewise, the ruling of Ali, Radi-Allahu anhu, (regarding the Banu Taghlib)' becomes clear. It is likely that Ali, Radi-Allahu anhu, had ascertained their omission of tasmiyah upon slaughter or that they slaughtered in some other name (besides Allah). A similar ruling has been issued regarding the non-Arab Christians that if it is their normal habit to slaughter without tasmiyah, their slaughter is not consumable. Concerning the present day Christians there is no doubt that their methods do not fulfill requirements of Shar'ee slaughter, but they usually cause the death of their animals by other lethal measures, e.g. machine slaughter, etc. hence, their slaughter is impermissible.” (Jawaahirul Fiqh vol.2 pg.411; from Tafseer Mazhari) The Correct Understanding of the Hadith of Bukhari Let us now turn to the hadith in Bukhari that is often by many people to justify the claim that tasmiyah is not required. The hadith is as follows: “It has been narrated from Aisha, Radi-Allahu anha, that some persons said to Nabi 'People bring to us meat. We know not whether the name of Allah Ta'ala has been taken (upon its slaughter) or not? Nabi replied, 'You people say Bismillah and eat it.' Aisha, Radi-Allahu anha, says, 'the people referred to (in this Hadith) were new Muslims.'” (Bukhari vol.2 pg.828; Deoband) It is clear that the slaughterers were Muslims, not disbelievers. This is further elucidated by Imam Malik (RA)'s narration (of the same Hadith) where the addition of, “this was in the beginning of Islam.” (Fathul Bari vol.9 pg.792; Qadeemi) is found. To believe that these people were non-Muslims is in fact tantamount to accusing the noble Sahaba of Rasulullah of the heinous crime of consuming meat slaughtered by polytheists which is expressly forbidden in the Qur'an: “Forbidden to you is carrion… and that slaughtered for other than Allah.” (Al-Maidah 5:3) The actual meaning of this Hadith, as understood by similar narrations is that one should not entertain unfounded doubts about a Muslim that he would neglect to mention the name of Allah upon his slaughter. “This is what is understood by the context of the Hadith since the answer of Nabi to the question was, 'Say Bismillah and eat.' It is as though they (questioners) were told, 'That is not your concern, rather what should concern you is to consume it (wholesomely in the Sunnah manner) by saying Bismillah before partaking thereof.” (Fathul Bari vol.9 pg.793; Qadeemi) Hafiz ibn Abdul-Barr (RA) has emphasized this point very clearly: “Similarly, the slaughter of the Bedouin Muslims will be permissible (for consumption) since they usually know of the tasmiyah (at the time of slaughter).” Ibn Abdul Barr (RA) has concluded, “In this Hadith, it is understood that the slaughter of a Muslim should be consumed and he should be regarded as having performed tasmiyah upon its slaughter (even when one is not certain about this fact) because with regards to a Muslim, one should entertain nothing but good thoughts unless concrete evidence is established to the contrary.” (Fathul Bari vol.9 pg.793; Qadeemi) This import is borne out by other narrations of this same Hadith as follows: “The narration of Ibn Uyayna (RA) (one of the Huffaaz of Hadith) has the addition, 'accept their oaths and eat', i.e. take their word for it that they have taken tasmiyah upon slaughter (and partake without doubts).” (Ibid pg.793) The Narration of Abu Sa'eed Imam Tabrani has recorded the narration of Abu Sa'eed though with a difference in wording that he said, “Accept their word that they have effected (Shar'ee) slaughter.” (and consume it without doubt). (Ibid) The Narration of Imam Tahawi (RA) “Some of the Sahaba, Radi-Allahu anhum, asked Rasulullah that, 'Some Bedouins bring to us meat, cheese and fat. We know not the condition of their Islam, (i.e. they are Muslims but of what caliber, we are unaware).' Nabi replied, 'Check that which is prohibited by Allah and abstain therefrom. In whatever Allah Ta'ala has not discussed, he has given you a concession. Your Rabb (Lord) does not forget. Thus, say Bismillah (and partake).” (Ibid) Explaining this Hadith, Allaamah ibn Teen comments: “Concerning tasmiyah upon slaughter carried out by others of which they are unaware, there is no obligation upon them regarding it. The (slaughter) will only be held incorrect when such evidence is established. Allah Ta'ala has not made it obligatory upon any Muslim to be aware of tasmiyah upon the slaughter of another Muslim, since the slaughter of another Muslim will be always regarded as correct (accompanied by tasmiyah) unless evidence is established to the contrary.” (Ibid pg.794) The above should be sufficient to clarify any doubt in the meaning of the Hadith of Bukhari. Importance of Muslim Unity with Regards to Halal Meat Shaytaan is ever prepared to bring about division as this will inevitably lead to the collapse of the Muslim Ummah. In his untiring efforts, he has overlooked no sphere of life to cause his mischief even to the extent of nourishment. Allah Ta'ala has warned us of Shaytaan's inroads in this regard as has been explained already. Shaytaan, possessed of a keen intelligence and discernment knows full well that once the Muslims cannot interact and mix with one another due to suspicion in regards to halal and haram, this will bring about the much awaited split in the global community of Islam. To combat this, it is required that Muslims take courage and band together to solve this problem, irrespective of color and race, since the commands of Allah Ta'ala are universal. Due to this solidarity, the Muslims of South Africa, although a minority (around 3 - 4 %) have progressed far ahead in eliminating this problem. With a bit of extra physical and monetary sacrifice, they have managed to establish their own abattoirs in different parts of the country. If Muslims in other parts of the world who have, Alhamdulillah, become a sizeable community were to show such unity and get together, there is every confidence that the problem would be eliminated with little difficulty. To conclude this, let us ponder upon the following words of Nabi : “The lawful is clear and the unlawful is clear. Between these lie matters of confusion. Regarding these, many are ignorant. Whomsoever falls into these, falls into the unlawful, like a shepherd grazing (his flock) upon a sanctuary's perimeter very soon falls into trespass. Beware! Every king possesses a sanctuary and the sanctuary of Allah Ta'ala are His prohibitions. Take note! In the body there is a piece of flesh such that when it is good the entire body is good; when it is corrupt the whole body is corrupted. Listen! It is the heart.” (Arba'een Nawawiy) And Allah Ta'ala Knows Best Further Reading: Ahkam-uz-Zabaih

.

Mosajet: Father's Day

Mosajet: Father's Day: Father's Day Gift Giving: By the Book  Father's Day isn't nearly as big a deal as Mother's Day.. Right but we need it.. There are pro...

Father's Day

Father's Day Gift Giving:
By the Book

 Father's Day isn't nearly as big a deal as Mother's Day.. Right but we need it..

There are probably some good reasons for that. For one thing, our fathers don't carry us around in their stomachs for nine months and don't go through childbirth even I am attached to my mother more than my father.

For another, fathers tend to not be around as much as mothers.

I'm not talking about fathers that abandon their families altogether. Let's not go there. I'm talking about fathers that sacrifice to give their families what they can.

They are the real heroes. But, we don't always see it that way.

Sometimes kids blame their fathers for not being around enough because they work so hard, and when those kids grow up they too often resent their fathers for not being there.

I see that a lot, especially these days when things aren't easy and work is too often hard to find or even come by.

And I've heard a lot from my friends over the years that their fathers weren't around because they were working and they always seemed tired and had little time for their kids when they got home, or on weekends, when they tended their homes and gardens.

My Father was busy but I have a big chance to learn lots of things in my life and how I treat people And as I grew up we grew our relationship.

It might be different in our american society than Egypt but no matter what is your back ground you must have something to remind you with your father.!


you might not feel that until you realized how hard he was working and I actually understood what it takes to make a living. Taking care of the family by always being there for them is no easy feat.

The truth is, you can't be in two places at once, even though sometimes you have to be.

There is just no book on being the perfect parent. There is no road map to leading your family to perfect happiness. There are only books yet to be written and roads left to be travelled.

Years later, I realize how lucky I am to have my father and how lucky I am to be able to spend time with him. T

But, there's no going back, there's only today and the promise of tomorrow, maybe cause my dad died 1989 and I missed him a lot so please do not miss you father's appreciation day even to send him a 5.00 post card and say thank you for these days you was there for me.

.... Happy Father's Day!

Enjoy your day,