Is Mecca, the significant city in Islam, mentioned as Baca in Psalm 84?

Baca

(Balsam tree or weeping)

Valley in Psalm 84, verse 6, which reflects a poetic play on words describing a person forced to go through a time of weeping who found that God turned tears into a well, providing water.

The above-mentioned statement is an excerpt from Holman Concise Bible Dictionary. As stated in Surah 3, verse 96, Baca is believed to be Mecca, which the Quran refers to as Bakkah. It was Hagar, the mother of Ishmael, who was forced to experience a period of weeping, who discovered that God had turned tears into a miraculous well of Zamzam. What is the articulation of this argument?

The argument you've presented draws a connection between two distinct religious texts, the Bible and the Quran, by referencing similar concepts found within both. The statement juxtaposes the poetic description from Psalm 84, verse 6, in the Bible, which mentions the Valley of Baca (often interpreted as a place of weeping or sorrow), with a narrative from the Quran.

According to Surah 3, verse 96, the Quran mentions a place called Bakkah, identified by many scholars and tradition as Mecca, a city of paramount importance in Islam.

The biblical excerpt describes a metaphorical transformation where a time of weeping is turned into a source of sustenance and blessing, symbolized by tears turning into a well. This metaphor captures the idea of divine intervention and support during times of distress, providing not just relief but also nourishment and strength from the adversity faced.

The Quranic reference complements this biblical narrative by recounting the story of Hagar and Ishmael, where Hagar's desperate search for water in the desert for her son Ishmael is rewarded by the appearance of the Zamzam well. This story is deeply embedded in Islamic tradition and highlights themes of faith, divine provision, and the transformation of despair into hope.

By articulating this argument, the connection being made is that both biblical and Quranic texts, while from different religious traditions, reflect a similar theological theme: the belief in a benevolent deity who transforms moments of deep personal despair into opportunities for divine blessing and providence.

The comparison suggests a shared motif of spiritual testing and divine intervention, where the act of enduring hardship with faith can lead to miraculous outcomes, symbolized through the provision of water in both narratives. This water, whether from the well mentioned in Psalm 84, verse 6, or the Zamzam well in Islamic tradition, stands as a powerful symbol of life, sustenance, and the transformative power of faith.

Three Islamic Holy Cities: Mecca, Medina, and Jerusalem

Academic perspectives suggest that Mecca gained its holiness from the prayers of Abraham, whereas Medina’s sanctity is attributed to the prayers of Muhammad. In contrast, the sacredness of the Holy Land in Palestine is believed to have been directly ordained by God, as referenced in Surah 21, verse 71.

This is an interesting question that relates to the sacredness of three cities in Islam: Mecca, Medina, and Jerusalem. According to some scholars, these cities became sacred for different reasons, based on the Qur'an and the Hadith. Here is a brief summary of their argument:

1. Mecca became sacred because of the prayer of Abraham to it. Mecca is the most sacred city in Islam, and the site of the Ka`bah, the cube shaped building that Muslims face when they pray. According to the Qur'an, the Ka`bah was built by Abraham and his son Ishmael, who were commanded by God to make it a place of worship for all people. ⁵ Abraham also prayed to God to bless Mecca and make it a sanctuary for those who seek Him. The Qur'an, Sura 2 verse 126, says: "And [mention] when Abraham said, 'My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day.' [Allah] said, 'And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.'"

2. Medina became sacred because of the prayer of Muhammad to it. Medina is the second most sacred city in Islam, and the place where the Prophet Muhammad migrated to after facing persecution in Mecca. Medina is also the location of the Prophet's Mosque, where he is buried. Medina is considered sacred because of the Prophet's love and attachment to it, and his prayers for its prosperity and protection. The Prophet said in Hadith Bukhari: "O Allah! Bestow on Medina twice the blessings You bestowed on Mecca." He also said in Hadith Bukhari: "There are angels guarding the entrances (or roads) of Medina, neither plague nor Ad Dajjal will be able to enter it."

3. Jerusalem became sacred because of God Himself who declared it in Surah 21, verse 71. Jerusalem is the third most sacred city in Islam, and the site of the Al Aqsa Mosque, the first qibla (direction of prayer) for Muslims, and the place where the Prophet ascended to heaven. Jerusalem is sacred because of its association with many prophets, such as David, Solomon, and Jesus, and because of God's own declaration of its sanctity. The Qur'an, Sura 2 verse 126, says: "And We saved him [Abraham] and Lot to the land which We have blessed for the worlds." According to some commentators, the land that is blessed for the worlds is Jerusalem and its surroundings.

Hajj as the Fulfillment of Abrahamic Prophecy

Torah, Genesis 22 verse 18, reads:

“And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.”

It is believed the event of the Hajj in Mecca is the fulfillment of the biblical prophecy of Genesis 22 verse 18. According to the Islamic belief, Abraham offered Ishmael, not Isaac, as a sacrifice to God, emphasizing Ishmael's role in fulfilling God's covenant with Abraham. The event of Hajj proves that God made a covenant with Abraham through Hagar and Ishmael rather than Sarah and Isaac. How is this viewpoint presented?

The viewpoint that the Hajj in Mecca is a fulfillment of the biblical prophecy of Genesis 22 verse 18, and represents a covenant made by God with Abraham through Hagar and Ishmael, rather than Sarah and Isaac, is articulated based on several key aspects of Islamic belief and interpretation of religious texts:

1. Prophecy of Genesis 22 verse 18: The verse in Genesis states, "And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice." Some interpret this as a prophecy that is fulfilled through the descendants of Ishmael, Abraham's son with Hagar. The Islamic narrative holds that it was Ishmael, not Isaac, who was offered by Abraham as a sacrifice to God. This signifies Ishmael's importance in the fulfillment of God's covenant with Abraham. The Hajj, as a major Islamic ritual commemorating the actions of Abraham and Ishmael, is seen as a manifestation of this blessing.

2. The Hajj and Ishmael's Legacy: In Islamic tradition, the Hajj includes rituals that are believed to commemorate the life and trials of Abraham and his son Ishmael. The ritual of Sa'i, where pilgrims travel back and forth between the hills of Safa and Marwah, is seen as a re-enactment of Hagar's desperate search for water for her infant son Ishmael. According to Islamic belief, the well of Zamzam originated to rescue baby Ishmael.

3. The Kaaba and Islamic Tradition: The Kaaba in Mecca, which is the focal point of the Hajj, is believed in Islamic tradition to have been built by Abraham and Ishmael as a house of worship to the one true God. This act of establishing monotheism in the region is viewed as a key part of fulfilling God's covenant with Abraham.

4. Universal Blessing and Unity of Humankind: The Hajj is seen as a fulfillment of God's promise to bless all nations through Abraham's descendants. The gathering of millions of Muslims from diverse nations during Hajj is viewed as a symbol of this blessing and the unity of humankind under God's guidance.

5. Continuity of Abrahamic Tradition: The Hajj is also seen as a continuation and fulfillment of the Abrahamic tradition of monotheism. This perspective posits that Islam, as the final revelation in the Abrahamic tradition, fulfills and perfects earlier revelations given to Jews and Christians.

This viewpoint is part of the broader Islamic interpretation of religious history, which sees Islam as both a continuation and a completion of the monotheistic tradition established by Abraham.