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Peace and Security during Hajj
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 25-06-2023

Peace and Security during Hajj

 

All perfect praise be to Allah the Lord of The Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

Allah the Almighty says {What means}: "Remember Abraham said: "O my Lord! make this city one of peace and security: and preserve me and my sons from worshipping idols." {Ibrahim, 35}. He also says {What means}: "whoever enters it attains security;" {Al-Emran, 97}.

 

The greatest purpose for Hajj is safety and security, so this great blessing enables the believers to perform this ritual properly and in the best form possible. His saying {O my Lord! make this city one of peace and security} indicates that Prophet Ibrahim is showing us today that life can`t be stabilized save with peace and security and a person can`t perform acts of worship if they are missing. Therefore, the symbolism of Hajj reminds the Muslim nation every year that the duty of worshipping Allah can`t be performed without peace and security.

 

Accordingly, Allah gave Mecca this special status making it a place to which the hearts of the believers aspire and feel safe for their life and property. Allah the Almighty says {What means}: "Remember We made the House a place of assembly for men and a place of safety" {Al-Baqarah, 125}. Glorifying the House of Allah (Kabah) is tied with the peace and security that prevails in it and a pilgrim experiences this feeling during this journey of Hajj. It is as if he/she has entered into a fortified fortress protected by Allah, the provider of peace and security. Kabah is the source of peace and security and Allah has blessed the people of Mecca with this great blessing where He said {What means}: " Who provides them with food against hunger, and with security against fear (of danger)." {Quraish, 4}.

 

As we are experiencing the season of Hajj, we realize the greatness of time and place, the symbol of peace and security. A meaning that many Muslims have missed because of the heinous crimes committed by terrorist and extremist groups under the name of Islam although Islam is innocent of them. One group would terrorize civilians thinking that doing so will bring them closer to Allah while another would accuse Muslims of disbelief (Takfir) where a time would come when the murderer would not know why he has committed the murder, and the victim would not know why he has been killed. In these blessed days, we call upon Allah the Almighty to bless Muslims with permanent peace and security.

 

Delivering the sermon during the Farewell Pilgrimage on the day of Sacrifice at Mina, the Messenger of Allah (PBUH) said, "Verily your blood, your property and your honour are as sacred and inviolable as the sanctity of this day of yours, in this month of yours and in this town of yours. Verily! I have conveyed this message to you." {Transmitted by Muslim}. He (PBUH) also said: "Everything belonging to a Muslim is inviolable for a Muslim; his honour, his blood and property." {Transmitted by Muslim}.

By this invocation of Ibrahim (PBUH), Makka became a safe place and will continue as such, God willing, until Allah inherits this earth and whatever is on it. Al-Kortobi said: "Ibrahim invoked Allah for his offspring and others to be blessed with peace and security at a time when Makka was a barren place." {Tafsir Al-Quran Al-Atheem}.

 

Some commentators of Quran said: "Before the invocation of Ibrahim, Makka was a place where every unlawful matter was lawful, but after the invocation it became a sacred and inviolable place, and the same applies to Madinah before and after the arrival of the Prophet (PBUH). Allah says {what means}: " Do they not then see that We have made a sanctuary secure, and that men are being snatched away from all around them? Then, do they believe in that which is vain, and reject the Grace of God?" {Al-Ankaboot, 67}.

 

Allah also says {what means}: "For Hajj are the months well known. If anyone undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) God knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise." {Al-Baqarah, 197}.

 

This verse reflects meanings of great beauty and perfection as far as the etiquettes of Hajj are concerned, which helps establish the concept of peace and security during Hajj. These divine directives steer the pilgrim towards shunning the ephemeral worldly pleasures and seeking the pleasure of Allah alone. Thus, it doesn`t befit a pilgrim to dispute with others or use vile language because the manners of the one seeking to please Allah are elevated by reading this verse, following its orders and avoiding its prohibitions, before heading to perform this great ritual.

 

The implementation of the content of this verse is reflected in the tranquility and serenity that we observe during Hajj and hastening to please Allah through self-discipline and enjoying the great Islamic morals.

 

We ask Allah to preserve the blessing of safety and security in Makkah and all Muslim countries, and all praise be to Allah the Lord of the Worlds.

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Summarized Fatawaa

How can I love the prayer (Salah) and start praying?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Love for the prayer (Salah) comes when you realize that this world is fleeting and the Hereafter is everlasting. Your prayer is the righteous deed that will comfort you in your grave and be your salvation before Allah in the Hereafter. Do you not wish to attain tranquility in this life and Paradise in the next? Reflect upon your state and do not delay, for life does not wait. We ask Allah to grant us and you steadfastness (Thabat).

What is the ruling on the ablution of one who touches women prohibited to him by a temporary prohibition (mahram bi-hurma mu'aqqata)?

It is prohibited to touch a woman who is temporarily prohibited (meaning one whom it becomes permissible to marry after the impediment is removed, such as the wife of a brother or paternal uncle). Touching her without a barrier invalidates ablution. And Allah the Almighty knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

What is the wisdom behind legislating the Udhiyah?

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.
 
The Uḍḥiyah holds profound wisdoms and noble meanings, including:
 
1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.
 
2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

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