Adnan Rajeh – Arafah Program 2024
AI: Summary ©
The speakers stress the importance of learning about the Bible and taking care of one's needs, including not showing up at family reunion or giving one's wealth to anyone. They also emphasize the importance of accepting the truth and avoiding showing up to anyone. The speakers emphasize the benefits of walking in footsteps and staying safe, as well as the importance of not letting anyone know a situation is happening.AI: Transcript ©
You really see is of your Hajj is
Allah
Meaning, all that you think about, all you
understand is your relationship with
Allah because Hajj, when you think about it,
is a very mechanical thing.
Let's take away the spirituality or the symbolism
for a moment. What does Hajj become? Hajj
becomes you getting on a plane, go
know, walk around that big rock a couple
of times. And you go to 2 larger
rocks and walk between them a few times.
You go find a small couple of small
rocks and throw
between them a few times. And you go
find a small couple small rocks and throw
at a bigger rock and go stand on
a big rock mountain hydrogen's
going to be. If you see it that
way mechanically, then it doesn't seem like
a very good investment. It doesn't make a
lot of sense to you if you just
look at it mechanically. How do you think
very good investment. It doesn't make a lot
of sense to you if you just look
at it mechanically. However, if you understand the
symbolism behind Hajj, it is extremely, extremely profound.
And and and he and when you once
you understand the symbolism, not only do you
want to perform Hajj, you want to perform
Hajj every year. Now I don't think it's
fair, and I give you my 2¢ on
this issue.
I don't think you should perform more than
once. Yes. I said it. I don't think
you should do more than once. I'll tell
you why. Because there are 2,000,000,000 Muslims on
the planet. Right? There's 2,000,000,000 Muslims on the
planet. You can only get in maybe maybe
3,000,000
ajaz. You can get into into this air
this space. Like, if you think of Arafat
and Muzdalifa. You can maybe get 3,000,000 people
there. If you do the math if you
do the math, there's not enough
there's not enough time for us to get
to fit everyone in for Hajj. So if
you're doing Hajj more than once these days,
you're kinda taking off a spot from someone
who would would have been able to go,
but but you took their spot. And there's
better there's better places to put your wealth
if you wanna do it. Now going back
in history when the numbers of Muslims was
not that high and travel was much more
difficult. I mean, if you lived in India,
for example, and wanted to go for Hajj,
well, that was a plan that you needed
to start making 5 years ahead because you're
gonna be it's gonna be a couple of
months to make it and a couple of
months to make it back, and the possibilities
of you dying on the way are actually
quite high. It's not it's not it's very
difficult. I come from Syria. People who wanna
go for Hajj from Syria before the, the
the the era of planes and and and
and buses. You had to plan it out.
You had to have enough wealth and enough
provision, and you it would take weeks to
get there and weeks to get back.
It would be miraculous if if if a
group of people went for hiding, and they
all came back.
This is a this is a known fact.
Like, if a whole of a Fowaj of
Hajj back before the time of of QARS
went for Hajj from Syria and they all
came back, that would be that would be
almost that was the closest thing to a
miracle because at least someone's going to die
on the way. It was very difficult. So
that being said, I don't think people should
do it more than once. And you do
it once, but do it well. Like, go
and do it well. Make sure you understand
where you're going, why you're going. What is
it that you're going to achieve by this,
and what symbolism exists in? Which is why
I try to,
share with people so that, obviously,
if you listen to this, maybe, and if
you go next year or after, you have
an understanding of what it is that you're
actually witnessing.
So I'll start by the first try. And
the story that I found because I looked
for this.
I used to find that I was so
mechanical that I didn't understand why we were
doing it. So I I I read a
bunch of of the books on it, and
I and I ran into this narration in
the, the collection of of the Imam al
Bayhath al Sharb al Imam,
amongst other collections as well that exist in.
The story is narrated to us by Sofia
al Thodi. Sofia
one of the great scholars of Islamic law.
And he would come he would go for
Hajj, and he would come to an Abba.
An Abba is an area between Mina
and and the Kaaba. It's called an Abba
or.
It's a it's a it's an empty valley.
And he found right at the beginning of
an Abba,
a man,
tying his his camel. It was
Muhammad.
Imam Jafar al salam,
the known the known
scholar. So for this
was a big deal. He ran into Imam
Jaffa, one of the descendants of the prophet,
alayhis salatu, and one of the most knowledgeable
people people of that time by far. So
he ran into him, and he had this
question he always wanted to ask. And he
asked him. He said, yeah, imam.
Why is Alafa outside the Haqq? So if
you go to Mecca, not all of Mecca
today as a city exists inside the boundaries
of what we call Al Haram. Al Haram
as in the sacred and holy land. There's
a Mecca. There's a a part of it
the the the old boundaries of Mecca are
the Haram. The haram as in sacred, as
in as in holy. Certain things are haram
to be done there. You cannot,
hunt. You can't, cause you can't initiate or
instigate any form of of physical violence or
any sort of violence altogether. Certain laws you
have to follow in the Haram. Now Mecca
is much bigger. So again, I lived in
Mecca for years. We weren't in the Haram.
We were outside the Haram. It was just
Mecca is too big, and they don't allow
usually, people want for Mecca to live inside
the Haram.
Mina and Luz Darifa, they're all inside the
Haram. Arabah isn't.
Arabah literally is right at the beginning
Halaf Alafa where you spend the whole day
standing there, inside the Haram? Why is it
outside the Haram? So I remember, apparently,
had the same question. It doesn't make sense
to him why Alamo was outside the Haram.
So he ran into.
The law, of course, performs Hajj on a
level that most most people don't understand. So
he found the right person to ask, and
he asked him a question, and he offered,
a a beautiful answer that I want to
share with you as the first level of
or or the or the level of hydrogen
that maybe most people don't understand. Here's what
he said.
Is what
he
said. When when the Kaaba is his house.
Then
the Haram, the area of the Haram that
is outside the Kaaba, the not the holy
man, is the hijab.
The hijab is the waiting space.
Is a barrier. It's a little bit of
a barrier. It's like if you have a
house, there's the wall. Right? And then you
have the hos. You have, like, an area
that's, your backyard, and then you have a
fence in the door. Right?
Was like the backyard, the yard.
Are you sure? It's in a this okay.
Alright.
When the Kaaba was his it was his
house, and
the hallowm was his yard.
Then the where you stand with the hallowm
becomes the door. Right? That's how he understands
it. But once his servants came to him,
Once he came to him, he had them
stand at his door. And at his door,
they supplicated him, and they called upon him,
and they put themselves in a state of
humility at his door.
Once they did that,
you had them enter into the yard.
And then
he ordered them to enter into the into
the hijab, into the yard
after that. And he told them, perform your
monastic, perform the rituals.
So slaughter your your sheep
and and and and cut your hip your
nails and your hair and throw
your perform the rituals.
When they did that in a in a
state of of of submission to him,
he had them enter into
his house.
They became his guests.
It is not appropriate for the guests to
be fasting while they're in the hospitality of
the of of their hosts.
And that is how, you know, understood Hajj.
That's how Abraham did it.
That's a level that most people will go
for Hajj and not fully understand. So I'm
going to take you down 3 tracks that
are easier. Easier tracks of understanding why you're
performing Hajj. We'll start with with the with
the oldest track of all. The track of
Let's
start with the track of of our father
Adam and our mother Eve.
In order for me to tell you the
story, I have to go back a little
bit before.
Adam and Eve lived
in a Jannah,
in a garden.
Whether that garden was in the heavens or
whether that garden was on earth is an
issue of, difference of opinion. It doesn't really
mean anything from the story I'm gonna tell
you today, so I'm going to leave it.
In that garden, Adam and Eve were guaranteed
certain rights. They were told,
You will never need anything. You'll never be
hungry. You'll never be thirsty. You'll never be
scared,
and you'll never be in need of anything.
I'll take care of all of your needs.
You will die at the end of it,
and you are a servant. That's what you
are. You're a servant, Adam, because Adam was
was new to Adam and to Eve this
whole deal. You're a servant, and at the
end, you will die. But you live here
in this garden. I protect you. I take
care of everything for you.
Just don't eat from that point.
And please
know the weakness in Adam and Eve's hearts.
They know knew what what they because Adam
didn't like the idea of dying.
Adam was was okay with everything else or
almost everything else, but dying seemed like a
didn't seem like a good deal. And it
was very nice. The life that he was
offered was that life is beautiful.
Right now, Patty,
maybe forget about me yelling at you for
a few seconds. Look around you. You're surrounded
by surrounded by by beauty,
by by majestic beauty that you and I
would have no way to ever actually produce.
The green and the blue and the air
and the the the life as a simple
deal is just is just absolutely
marvelous. It's a beautiful, beautiful thing to experience.
Adam alayhis salam was offered this life. He
was offered a life where he was protected.
He wasn't going to get severely ill. He
wasn't going to be killed by any animal.
He was he was never gonna go hungry
or thirsty or he's gonna be doing really
well. So Adam was like, I don't wanna
die. I don't wanna die. Why would I
don't like this dying thing. Why why do
we have to die? He didn't he didn't
argue, but he didn't like the idea. And
then a servant, the ninesh, doesn't like being
told it's a servant. Right? As you go
through your life and you and you purify
your your soul, you explain to your soul
that you're a you're a you're a servant
to Allah
and be okay with that. And that's a
beautiful thing. There's nothing wrong with it. But
then that doesn't like it. That's what wants
to be wants to be in control. It
wants to rule.
So what did Iblis come and say? Iblis
came and told them,
How can I tell you about a a
tree that when you eat from it, you
become immortal?
Die. You become a king. You you you
become a ruler.
And we're really he he came to Adam
to the two points of weakness. Adam was
like, perfect. This is why I didn't like
the idea of being a servant. I didn't
want to die. So Adam was still new
to, to the point of being a human
being. It's making too much I don't
know.
It was new to him. You and I
know Iblis is there. You know Iblis is
giving us bad thoughts and bad ideas. So
we don't have to fight him back. Adam,
it was it was was too new to
him, and he was still raw as a
human being. So once Iblis offered this idea
to him, he couldn't help himself. He he
stayed away from the tree for a while,
but then he he he became weak and
he tried it out. And at that point,
Allah
exposed his
Right?
And
And and their became
apparent to them. It's not the it's not
just the of their appearance. No.
It's the of their of their character that
became apparent to them. To Adam and Eve,
it wasn't just the that is on their
bodies. No. It was the of their of
their character,
ethics that became exposed. The weakness inside of
them, the lack of discipline, the lack of
ability to be obedient, to be submission to
submit to
Allah to listen, to learn, to hold themselves
back from something they know is not helpful,
that became apparent to them. And Allah told
them, leave the garden now.
Imagine
imagine the loss
and the frustration and the and the sorrow
in this hearts of Adam and Eve when
they left,
when they figured what they've done,
the mistake that they've made. They've lost everything.
They were offered
Allah sent them up to nature. Here, go
go try nature. See what see how nature
treats you. When they're left to nature, nature
is not fun. Nature is nature is extremely
brutal.
Nature is very, very
unkind,
to say the least. And Adam and Eve
were sent out into nature. Go figure out
your lives. So they went, and it was
difficult for them to do that. So they
fought and they quarreled,
and they they parted ways for a while,
and they lost each other. And that loss
was the biggest loss of their lives. Because
it's one thing to be to to have
lost the garden and the security and the
safety and the provision was another thing for
them to lose each other. Not because there
were no one else, and he he lost
his wife and she lost her husband. And
for months, they would search for one another.
Then they would look for each other, and
they would think do a lot of thinking
in the meantime. Each and every one of
both of them come into the conclusion that
they're accountable for what happened, that they can't
blame each other for what occurred. They start
to understand why it is that they that
this story is the way it is.
And then
as he's looking for his wife,
he goes up a mountain.
He's searching for his wife far and near.
He he regrets he regrets what happened. He
regrets the bad decision they made. He regrets
parting ways with her. He wants his wife
back. She wants him back. They're looking for
each other. He goes up on a mountain.
He stands on the mountain. And at the
end,
far just just a couple a kilometer or
2 down the road, he looks and he
sees his wife.
He sees him again, and she sees him.
And she saw him. It's where they knew.
It's where they knew what it was that
they had done. And she came to him
and he came to her.
And once that happened, Jibreel alaihi salaam came
to them,
and he told Adam what his job was.
He explained to him,
And Allah
Allah
took from Adam
from
his the is the covenant.
Allah once Adam and Hawat reunited, and they
understood what it is that they did, And
they had some clarity. Allah
showed Adam his offspring
and all of his children that will come
to the day of judgement. He saw them.
Allah in front of Adam spoke to his
offspring, spoke to me and you in a
subconscious way that, obviously, you don't remember, neither
do I. But he spoke to it's in
the with. And
and the Surah, by the way, is called.
This
is a.
You see any any,
When your lord took from the from the
back of Adam,
his his offspring and his descendants to the
day of judgement, and he spoke to them.
And he said, I ask your lord. And
they responded and said, yes. You are. And
then he responded and said, do not come
to me,
saying that we did not know this, or
we did not understand this, or that our
parents before us, they had no faith, and
we just followed in their footsteps. Don't come
and tell me that,
because I will send you messengers and send
you prophets who'll remind you of the covenant
that I've taken from you today.
So
So he took his
wife.
So before I continue his story,
so when you go in from Hajj,
you go and you stand
in the place where this story began,
where the story of humanity started again,
where where the whole where this whole saga
saga actually was initiated. Right there.
When you stand in Arafa and you're dressed
in the most simple way possible, as a
man, you're just wearing 2 things of cloth.
Your hair is long and your nails are
long. You're tired. You stand there as your
father, Adam,
did, and as your mother Eve did because
they were tired, and they were fed up,
and they were frustrated too on that day.
But you go back and you stand where
your parents stood the first time.
To understand things. It's it's knowledge. It's it's
it's it's it's it's it's it's it's it's
it's it's it's it's it's to a conclusion.
The is to understand things. It's it's knowledge,
it's comprehension,
it's depth.
On that mountain, they understood
what happened. They understood what was going to
come next. They understood the story
at that place. It's like we go it's
an anniversary it's an annual anniversary. We go
back and we stand where our parents
sorry.
It's like if you lost I'm gonna give
you an example. If you lost
a father or a mother, someone you love
dearly someone you love dearly, and you knew
that every year they went to the same
spot, for example, and had had some ritual
or had some ceremony that they did or
a piece of clothing or something they enjoy
doing on a daily basis.
You start doing these things or going to
those places not because they mean anything to
you, but because they remind you of something
that you love and they remind you of
a legacy that you want to carry. If
you love if if there was someone a
teacher in your life or a a scholar
or someone that you looked up to that
that did a lot for you, and you
know that this is where they were buried
or this is where they used to go
or this is the place they used to
serve or that was a chair they used
to sit on or that's the jacket they
used to wear. It becomes meaningful to you.
Like, it's something that becomes it has sentimental
value to you, and you'll always and you'll
use it. You'll anchor yourself through it. You'll
use it as an anchor to continue to
be someone who lives up to that to
that example.
They never sinned again.
They sinned only once, and you can't hold
them accountable for that one sin because they
didn't know what was going on yet. For
them, the whole story of of of of
of being a servant and of Allah and
of Jannah and of Banar and of your
nafs and of fighting back, They didn't understand
it yet, so they just fell into the
basic needs of the human of the human
experience,
but they never sinned again.
And the moment of alavah is the moment
where they figured out what they were going
to be. So we go back there every
year. We stand there, and we turn to
Allah subhanahu wa ta'ala and we ask him
to teach us as he taught them. And
he we ask Allah subhanahu wa ta'ala grant
us the knowledge that he granted them. It
is it is
a it's a reunion.
It's a family reunion.
So when you look around you right now,
you see people from with different,
different backgrounds. You come I'm pretty sure right
in this in this small gathering that we
have right here, there's at least 25 different
nationalities
aside from Canadian, obviously, in terms of your
background. 25. At least 25.
All throughout the, yeah, in the Middle East
and Northern Africa
and and and and eastern Central Africa and
parts of, Eastern Europe and parts of of
Eastern Asia and the sub and the and
the India, Pakistani South Continent.
At least 25 nationalities. But look around. The
people that you see are the sons and
daughters of Adam and Eve. You don't belong
to Adam and Eve more than they do,
nor do do they belong to him and
her more than you do.
We're 1 big miserable family.
That's what we are. We're a family. When
you go when you go for to alfa,
you stand where your parents stood. The parents
of all of the if you watch today
on TV, do you see the millions of
people? They're all siblings.
For better or for worse, whether they like
it or not. Some of them are oppressors.
Some of them are transgressors. Some of them
some of them are good. Some of them
are bad. Some of them are kind. Some
of them are mean. But they're all siblings
at the end.
And what's a family if there's not some?
There's always gonna be I mean, what's a
family if there's not some?
Rude without a fight?
Right? Every family rude, and 2 people have
to fight. It's almost if it doesn't happen,
there's something wrong. Like, if everyone shows up
to our family reunion and everyone's happy, I
start to wonder if I'm dead, and this
is just my dream. I'm just in bliss,
and this is a dream. It's It's impossible
that everyone shows up to the family reunion
and everyone's getting along. There has to be
2 people talking to each other for some
reason. It's just life. It's life. It's It's
a it's a family. But that's Arafah. Arafah
is where Adam saw Eve, and they knew.
And they knew. They were united, and and
the covenant was taken. The covenant was taken
from all of us
with the witness of our parents that we
would know him.
Because what is it you think? To know
what? To know what? Right? Because it's just
an open word. Arafat, what? To know him.
To know Allah.
That's the point of all this. I didn't
even live in the garden. They were in
but they didn't know Allah. They didn't know
Allah yet. They didn't understand it yet.
So where's Mus'ed? They took his wife and
he walked. And he go into Musalifa. His
his Musalifa
comes from the, the word the sullfa. Sulfa
is when things come together. The prophet
would call Musalifa Jammah, the place where he
gathers people. In
they came closer to Allah.
Why? Because they started to ask themselves the
question, how do we fix this?
How do we fix this?
Adam and Eve will receive here's what they're
supposed to say. Say this. Say, repent. Repent
in
They repented in Musdarifa, and they became closer
to Allah there where they turned back to
him and they admitted their mistake.
That's what moustaifa is. For our parents, it's
where
they where they admitted it, and they they
performed the tawba. The Tawba that would allow
them to to move on. So they moved
on. Where did they move on? Did they
move on to Mina?
Why is it called Mina?
Because in in in,
Mina
in Mina,
Jibreel would come and do some teaching. After
the Tawba, after they repented
and they walked,
Jibreel would come and do some teaching for
them.
And he would tell them, here's how you're
going to live. Here's how you're going
to leave, obey Allah and submit.
And then he asked Adam, Adam, what do
you want? What do you wish for?
Is
the,
comes from is a is a wish when
you wish them. Is a is a plural
is is a plural of that. So we
ask Adam, what do you wish for? I
I I I wish
Adam.
I I I I wish I wish or
I hope for for Jannah, hope for for
reward.
It was called because of Adam's
hope of going back to Jannah. Because he
was brokenhearted.
It's almost Eve that they that they made
a mistake that caused them to be outcasted
from him. They wanted to go back. So
once and Jabeen explained to them what it
was that was going to happen, they had
the they had the intention of being better.
They they made the intention that they were
going to be better people. They repented now.
They were going to be better. They're gonna
do better things. So they were told by
Jabeen, walk in this direction, and I'll give
you instructions. So they walked. They're walking towards
the place of the Kaaba. So before they
get there at the end of Mina, they're
a.
The big jungle. The big jungle. Why?
That's when Iblis came to Adam
again. Iblis was was devastated by this. Iblis
thought he had he had sealed the deal.
He got Adam out. It was and now
he sees Allah
satisfaction with Adam and Eve. He sees Adam
understanding.
He sees Adam learning.
He has married.
He sees Adam who's from Tawba.
He's closer to Allah. He sees Adam who
has now intentions of being a better person.
It killed him. He was devastated,
so he came to Adam trying to get
him to do something different.
So Adam threw rocks at the police until
the police disappeared.
And they picked and they picked up the
rocks, and they kept on throwing it at
at at least until he let they weren't
gonna be fooled again.
Adam and Eve were not going to be
fooled again. And that's why you go and
you throw you throw it the the day
of 8 tomorrow, all the go and they
throw.
They do that because Adam did that first.
And they keep on walking, and they come
to the area of what today is Mecca
over the. And when they come there, Jabeel
comes to them and says,
to to to build a house for him.
So Adam begins to build,
and Hawa is bringing the rocks.
One of the narrations that we have, it
lacks a little bit of authenticity.
One of the narrations that we have is
that Hawa would go and pick rocks between
the safa and marwar. He's going back and
forth, picking up rocks, and bringing them to
Adam. And Adam alaihi wasalam is putting the
foundation of the Kaaba. Until the foundation was
high enough, and Jibir told them
go and perform.
So they went and they performed around the
house, and then Jibir came
lord says tells you,
you're the first of humanity.
And this is the first house.
And
then time elapsed.
And he knew how to perform Hajj. Then
time lapsed, and the house would would get
lost, and Ibrahim would come and reestablish the
the foundation for it.
If you're to perform Hajj,
you can perform Hajj on the footsteps of
Adam and Eve. You can go to Arafat,
to where the story began. You can go
to Wazdaipa, to where the repentance occurred. You
can go to a Mina to where the
plan of being better, of changing.
You see, when you you know the hadith.
I know you've heard this before. When the
prophet
says if you perform a proper Hajj, you
go back to to the day as if
the day you were born. And people think
what what what that means is just that
you'll have you'll be sinless.
Sure. For sure. For sure it's sinless. But
not just that.
You're you're free of all of the biases.
You're free of all of the bad intentions
and the trauma and the hate. You're free
of all the laziness and the and the
indifference, all of the bad habits that we
build throughout our lives as we grow up,
go to go to Hajj and then make
the intention of of of leaving that person
behind,
of leaving that person within the rubble of
of that of that holy land and and
coming coming out as a person who's different,
someone who is who is more pure, someone
who is similar to how Adam and Eve
walked out of it. They
last. And then you go over from you
perform
around the first house, the house that was
built, it's called a house. Isn't that interesting?
Allah doesn't live there.
Doesn't live inside the house, but it's called
a house
it's called a house.
Because,
really, the bait the word bait
I was hoping someone would, yeah, correct me
on verbally,
but knowing. The word in Arabic, the word
bait is really not a house.
Is that right? Yeah. It's a home.
Right?
Right now, you're just.
It's all you are.
You get married, you're a bit.
Right? You get married, no kids. No kids.
Same thing for ladies. When you're single, you're
just
You get married, now you're a. You're a
tent.
You can tap in a box if if
you could afford a bigger enough one. It's
the it's concept of a home. It's a
home. It's where you all come back to.
It's the place where where you belong.
It's where you belong. You go there because
that's where you belong.
All along, it's always where you belong. The
the home that Allah put for us. You
go and put the walk around that. It
was like and you walk where your your
mother walked as she prepared the home for
you. She picked the rocks there to make
the home. So you go walk in her
footsteps because that's what she used to build
your home.
Tell me anything that could be more sentimental
for a human being understanding the symbolism of
that. That's the first level of Hajj. Hajj
you perform Hajj on it on the footsteps
of Arab and Egypt.
The second level of Hajj, you perform Hajj
in the footsteps of Ibrahim and his wife
and his son.
You see how things are growing?
The first of which is very difficult is
when you and you all you see is
Allah subhanahu wa ta'ala. That's where the
that's where the people of of status that
I am not of.
But then the first level is just Adam
and Eve, just 2 people.
Just a it's a couple. And then the
second level is the family.
Ibrahim, his wife, and his son. And then
the third level of Hajj is the level
of Hajj of the prophet
and his companions.
It
This is the levels of. The second level
is the level of Ibrahim. Everyone here is
much more comfortable with that one than the
one of Adam and Eve, I'm I'm pretty
sure.
Pretty sure you're more comfortable with that one
because we all know the stories of Ibrahim,
alayhis salaam, regarding the Kaaba. Let me let
me bring this a little bit closer to
you.
Arafa and Muzdalifa and Minhabir Ibrahim alaihis salam
is a little bit different than it was
for Abi alaihis salam. Ibrahim alaihis salam would
come and visit his family, his wife and
his son, from Palestine, from Al Khareem
multiple times a year. He would come every
couple of months and visit them.
So the time
so the time for the story of Arapah
and the story of Hajj, he came
with a very
unpleasant piece of news.
Simeon, alayhis salam, at the time, was in
his early teens.
The ayah says
when he was able to to with
him. See, your son in your life goes
through 4 stages.
The first one,
you carry him.
The second one,
He he works with
you. The third one, He leaves you. He
goes lives on his own. And the 4th
one, He comes back to carry you when
you're old age. These are the 4 these
are the 4, stages that that you have
on your son.
When there are children, you have to take
care of them. You have to carry them
around because they're useless and they're just a
burden. But then they get a bit
older. They can go with you. I I
I have to do something and come and
help me. That's just helpful. And then they
get old to the point like, they they
leave their parents and go live on their
own. Right? And then you if you're a
good if you're a good son, they'll come
back and carry their their parents when they're
old and they need someone. Yeah. Help them.
So this was at that second level where
he could help his father. That's the time
where a father is very happy to see
their son because he's
he he's grown up. He has some muscle.
He has a he has a mustache now,
a a facial hair. He can do stuff.
He's he's useful. He's useful. It's a time
where a father looks at his son and
and feels proud, of what he has.
He was he saw in his dream in
Khalil over in Palestine.
He saw in his dream multiple times that
he was slaughtering his son.
He knew what that meant.
He was devastated, but he knew what he
had to do. He got on the moraf,
and he was taken down to.
He's coming to look for his son. He
finds
he finds
He finds where he's to
find him. Based on the story that I'm
telling, where you think in the fight him.
He finds him in.
He
comes to him in, and he tells
Oh my father, do that which you are
commanded to do.
You'll find me amongst those who have persecuted
me
They both came to the conclusion of what
was going to happen. They don't they both
knew what was going to come next in
Allah. The for them happened there. The acknowledgment
from Ibrahim of the next step and the
acknowledgment of Isma'ih who was
imagine how,
like, what Isma'ir had to say yes to
is is,
absolutely
unimaginable.
Absolutely unimaginable what Isma'ir had to say.
They do studies on on, prison inmates who
are on death row, and they look at
their psychological,
swings or their and and and you're fine
until there's a week left. Most you're fine
until there's a week left. And then when
there's another 2 days or 3 days, they
get and then the last day, it gets
really, really difficult
to comprehend your own death and to accept
like, if you're sick, it's you don't know
exactly what's gonna happen. When when you're told
at 7 AM, this day, you're going to
lose your life. It's very very hard for
the for the human mind to kinda accept
that. I almost feel like it's inhumane to
put people on on these death tolls for
for years years years. Either do it if
someone deserve I I either execute right then
and there or just it it's too much
time.
Isma'il had to wrap his head around the
fact that he was going to die.
So his father
and then he and his father, they start
walking, and they're walking to Musdalifa.
And Musdalifa
is where the is
is where they fully submitted,
is where they where they the only way
in life that you can fully accept death,
you can accept,
you can accept all of these things, you
have to go into a state of full
submission.
You just have to let go.
There's there's a part of you that has
to let go of something.
It is hard to do it, but once
you do it, you live better. Like, once
you stop holding on to things you can't
hold on to and you just let go,
you just feel better. You'll still be ambitious,
and you'll still be very cautious, and you'll
take care of your family, and you won't
waste your money or you'll waste but you
just there's a piece of you that just
stops holding on to the finite,
understanding that there's something beyond it. It's like,
you know, when they play curling,
you see that game, the the the the
game that they play with, like, 2 guys,
who are, you know I don't know what
they do exactly. But the guy I always
watch the guy. And the guy who's who's
playing the game, he's just he's he kinda
glides in and then at some point, he
just
right? He just lets it go. Well, I
just he's that's what they had to do.
They have to come to a point, both
of them, where they let go.
They happened with Zarifa, where they came the
closest they ever were to Allah.
Another reason why it was called
is because who also joined them? Who came
close to them at that point? There's a
missing person in the story, the mother.
Imagine how listening to this.
Imagine this. Her husband is away the majority
of the year
doing god knows what over the,
leaving her and her son for the whole
year. And the time he comes, he's going
to come and slaughter her only son.
Imagine how you got his affection towards her
husband Ibrahim at that moment. What type of
husband?
I don't see you for 4 months. They're
not gonna come and slaughter our son.
Isn't this amazing? You leave me here years
ago, and I take care of your side
and I'm gonna come to Saudi Arabia. Not
a word.
Not a word.
She understands. She walks with the 3 of
them walk. The 3 of them walk in
Wuzdari find a state of full submission. That's
what Wuzdari goes to them. A state of
complete submission to Allah. They come to where
the manhad is. Manhad is where is where
the slaughtering
area was. He was told Ibrahim
was told to slaughter Isma'i at the
so that he would have this
walk so that he would go and have
this walk too.
They're walking,
and Iblis comes 3 times. Iblis
cannot understand how this is working.
To Iblis, this is unimaginable
because there's a piece of the story that
we accept and don't think about. I'm gonna
ask you to think about.
What wisdom is there in Ibrahim slaughtering a
13 or 14 year old boy?
Go ahead.
What possible good reason is there for a
father to slaughter his own son?
Right? When you look at Ibrahim in the
Quran, Ibrahim argued with everyone. Ibrahim,
his the the way he was in the
Quran was an argumentative person. He argued he
argued
to his father.
What is this that he will worship you
and your your your your tribe? And then
he took an axe to them to see
what's going to happen next. And then he
goes and he sees people worshiping the sun
the the
like, alright. Fine. Is this what we're doing?
Then this that,
that star that star there is my lord.
It's gone now. It doesn't seem like a
very stable lord to worship. What about the
moon? What about the sun? Makes no sense.
He leaves them.
Then he accepts then he goes to the
king, and he argued with
the
king.
Right?
You find him arguing. And not only that,
he goes to God.
He has a discussion
with Allah. Show me how do you how
do you resurrect? I understand you do it.
I'm not arguing that you don't. How do
you do it? I can't understand how you
do it, so he shows him. That was
Ibrahim's personality.
He wanted to know. He had questions.
He didn't accept a,
anyhow, an answer that made no sense.
A lot of us expect expect our children
to accept, say, any answers that make no
sense.
Why do I have to do this? Because
I said so. Right?
That is the, no. Because if you don't,
I'll tell your dad. That's the best reason
of all.
If you don't do it, I'll tell your
father, and then he doesn't. There's not a
good reason.
Don't get your children in in the,
in a state where they do things that
they don't understand why, because it's not healthy
for them. Anyways, so my my son was
someone who argued,
and then he was told,
not even directly. He saw it in a
dream.
To slaughter his son.
Didn't ask a question.
Not one question.
Nothing. Ibrahim asked no questions.
I would at least ask one question. I
would just like time out. Just one question.
I just have I just have an inquiry.
Ibrahim, god. Just one question.
Why?
I'll do it. It's just can can someone
tell me why? I just need to know
what. Not one question. It's Marie, same thing.
You could have said, okay. I get it.
Why? No.
Read the story again.
There's no way. I can't when I was
a kid, I'm like,
someone has to have asked why.
I'm looking through the story, looking in the
Quran. Tell me someone asked why. No one
asked why. Because for Ibrahim alaihis salam, the
command was clear.
Ibrahim knew that this there was no there
was no there may not be wisdom behind
this.
This is just a command that I have
to follow. So he followed. No questions asked
because it was a clear command. He didn't
ask any questions.
Showed full submission. That was that's what submission
means. He commanded you accept. You you know
best. You told me to do it, I'll
do it. So they go. Ibis comes up.
All Ibis is doing is saying,
why? Someone whatever you ask, why? Ibrahim, what
are you doing? He's your he's a kid.
Kid. What are you doing? So Ibrahim throws
the rocks. Get away. Go away. He commanded
you guys. Listen. So he comes to the
mother.
As he your he's lost his mind. He's
lost his mind. He's not what are you
doing? Take your son and run. She she
throws him.
There's 3 on the day of Eid, days
of the the 3 days after.
Each for one for each of them. And
then he came to Isma'id. Isma'id,
what have you done? What sin have you
committed for you to be treated this way?
Run. Run. So he threw him through us.
No. Allah commanded, so they went.
The would take his son.
There's a there's a,
a plate a plate called the man hub.
It's a slaughtering
pot.
So he takes is is Isma'il puts him
on it. Isma'il says, my father, put my
face down because I don't want to be
looking at you as you do it. Because
if I look at you, you can't do
it, then I won't be able to actually
put up with it. Put my face down
because I can't we can't stare at each
other. So he puts his face down. He
takes a a knife. You see, sometimes you
think there's a bluff somewhere. Right? But there's
a really, really parents do this all the
time. They give their kids this horrible threat.
The kid knows it's a bluff. They'll know
that it's a bluff. He won't kill me.
I know he won't. Like, I tell my
kid, I'll throw you out of the window
all the time. Like, they they know I'm
bluffing. I'm not gonna do it. Right? Whenever
there's a really big threat, there's always a
fear of, ah, you're probably bluffing.
I I would I'm sure that if not
even a smells like this must I hope
this is a bluff. Oh god. Make this
a bluff. Y'all know this is a bluff,
But it wasn't. They went through.
They went through.
They went through the.
Now his head is on the the plaque.
He takes out the the
knife, still nothing.
He says, but still nothing. It's a it's
the the knife was properly
it was a sharp knife. He used it.
He tried it beforehand.
He takes it, and he strikes,
and still nothing. He struck his son with
the knife. The knife just just didn't cut.
Knife is the lord of the fire. He's
the lord of us. He's lord of everything.
Things only function the way Allah's an'a want
them to function.
But Ibrahim had to strike.
He had to strike in order for this
in order for Ibrahim to prove that he's
just standing there with his jaw dropped.
How how how did he do it? How
could he have possibly done this? The unimaginable
the unimaginable.
This is the true test,
to do something,
to take away your own child
with your own hand with no reason.
This is this is the ultimate test, the
ultimate trial, and Ibrahim did it,
but the knife that's been cut. And Allah
told him, who we give it we give
it here. Here's a there's a, sheep slaughter
and feed. We don't need the blood of
your son. We just wanted this to be,
we wanted to show a breeze. We wanted
to show people who came later. We wanted
to be something that will live on forever.
That what you do tomorrow morning, like, maybe
not you or me because we don't have.
But when people go and slaughter, they eat
their sheep. You know why you do it?
You're celebrating something.
What are you celebrating?
In. I know. But what is it that
you're celebrating in?
You're celebrating that Allah never commanded you to
do something that had no benefit in it.
He could have. He could have. And had
he done that, he would have had to
submit.
If Allah commanded you to do something that
was not beneficial, you would have still had
to listen. You still had to call, but
he never did.
This is what you celebrate on the way
of. You
could have commanded us to do something that
was harmful, but you didn't. So we slaughter
these people. We feed the poor.
To remember that Ibrahim was commanded to slaughter
his son. There is no so I ask
you the question. What was the wisdom in
in slaughtering his son? The answer is there
wasn't any wisdom.
There wasn't wisdom in slaughtering his son, which
is why it didn't happen, which is why
it didn't come through because there's no wisdom
in it. Allah subhanahu wa ta'ala would never
command his servants to do something that was
harmful to themselves ever.
Could he? Yes. If he did, could I
object to him and say, no. I will
only do that which is no. I can't.
And understanding
the that you never told me or commanded
me to do something. That was harmful to
me. So when he
tells me, and don't commit
and don't drink and don't perform shirk and
don't these are all things that are beneficial
to me and helpful to me.
We still don't do. He commanded you to
do things that were only beneficial to you,
and he still don't do imagine if he
commanded you to do something, the Quran talks
about that. Quran talks about that.
Allah says, I didn't ask you for all
of your wealth. I didn't ask you for
all of your money.
If I did, if I asked you for
all of your
money, meaning you don't have shoes anymore. Meaning,
he'll ask you to give all of your
wealth until you are poor. Had he done
that, had he asked you for all of
your wealth until you had no money,
you wouldn't have given it.
And
would have shown your true colors, the colors
of of of of of being cheap and
being
showing the diseases of the heart. But he
didn't he only asked you for 2.5% of
the money that's sitting in the back for
over a year. That's all I can ask
him for. You're not giving that. He could
have asked you for all of your wealth.
He didn't. Had he done that, he wouldn't
have given it, and that would have been
a reason for punishment, but he didn't.
Here you are.
You're being asked to give a little bit
of your wealth. Then some some of you
are holding back on it, and those who
hold back and are cheap on their wealth.
They're being cheap.
You're holding back on yourself.
You're holding back your wealth from yourself. You're
not holding it back from others. You're holding
back on yourself. This wealth this wealth was
going to be waiting for you at a
time that nothing else would have saved you,
but you didn't give it.
He doesn't need your money. He doesn't want
your money. He just he's asking you for
you. Put your wealth forward so he can
so your sins can be forgiven, so your
shortcomings can be overlooked, so
your your status can be elevated. You still
don't want to give it.
That's what we celebrate tomorrow.
Tomorrow,
We celebrate the fact that Allah
never commanded us to do something that was
harmful. And if that does not
put you at all, if that does not
impress you, that's not something that puts you
at ease that I don't know what will
because he is the almighty,
and whatever he commands will occur. And if
he were to command harm, then harm would
be
you would have no way to what am
I going to say? I'm gonna argue with
god. I can't argue with
if that's what but he didn't.
He has the power to, but he didn't.
That's why we did his son. That's the
story of Ibrahim alaihis salaam. He was given
this example.
You have to
slaughter your son, and there's no reason for
it. And a part of Ibrahim was like,
should I ask why?
Should I say maybe maybe I don't do
this because there's no point of it? No.
Video. So he submitted to God's will. Then
he went they took the and then I
they made sure it was sharp, and he
struck. And Allah
sharp, and he
struck. And Allah was not interested in what
it was to be. And he gave him
a kash.
And we go every year. We walk from
from where they talked about it, and we
understood the Muzdaiqa to where they fully submitted
to where they
fought off the police and they performed the
ultimate sacrifice
to remember
remember this story. The Kaaba in the Safal
al Marwa, it's easy to tell you the
track of Ibrahim and his and his family
there, because Ibrahim and Isma'i
built the home together. You see? He didn't
build it alone.
Adam and Eve built it first time. Now
even his son built it second time.
A home is not built by an individual.
It's built by a it's a family that
builds it.
Whether it's a father whether it's a husband
and his wife, whether it's Adam and Eve,
whether it's a father and a son, if
is going to be built by a family
because it's a home, not a house.
Right? It's a bad translation. I know. I
say the same. It's a house Sure. Because
it's hard because the word home doesn't make
any sense at all in English. In Arabic,
the the ancient home,
the original home for the
it's beautiful.
So you go you perform
at the home that Ibrahim alayhi salam and
his son built.
And then the Sahih piece is is Al
Hadam alayhi salam.
Sahih is Al Hadam. Sahih is a different
story for Adlam. Ibrahim,
the first time he would take his family
to this land, this land that is empty.
After Adam, century upon century
went by, and and the land went from
a green, beautiful land
where where Adam and Eve lived, where they
had a where they built their own garden
at where their where the house of Allah
is, where the big is. But
the time was not kind to that land,
and the house got lost, and it turned
into rubble.
It was covered by the sand, and the
earth went from green to to some to
a landscape that is not as attractive, but
it's still the same land.
It's still the same which store up significance.
So Allah told him, why take your firstborn
and go leave them there.
Why? You'll find out later. Go. So he
goes. He puts them there. He thinks he's
gonna
in his eyes. It's his wife. It's his
son. His son is still a 2 months
a few days old.
Is sitting there carrying her son. She has
a small
container of water, and that's it. She walks
her watches her husband walk away. What are
you doing? Hey. Where are you going?
Ibrahim, he doesn't answer.
Ibrahim, where are you going? He doesn't answer.
Ibrahim, where are you going? He doesn't answer.
So she says, Ibrahim,
did Allah tell you to do this? So
he turns back, and he and he gives
an expression as in yes.
He he was choked. He couldn't he couldn't
he choked up. He couldn't say yes, but
he yes. That's what's going on. So she
said,
then he will not he will not set
us,
to be lost. He will not put us
in a state of loss, then go. If
Allah told you that that's what he told
you to do. He do it. So she
sits there. She breastfeeds
Isma'i drinking from the water, breastfeeding him until
the water runs out. The water runs out.
And then her milk runs out. And then
Isma'i alayhi salaam begins to cry. And then
he begins to scream. And then he begins
to
to move in ways that a mother can't
watch her her her few day
old behaving. She couldn't watch him that way
anymore and not do anything. So she made
sure he was safe, and she got him
up. She got up, and she started to
go around looking, looking for help. It's a
desert. There's nothing around. She sees the closest
the nearest mountain, so she gets on it.
Happens to be a Safa. She stands there.
She calls for help and for help in
every direction. Nothing.
So she sees another mountain. She'll go call
from there, so she goes down. As she
goes down, she keeps her eye on her
son. And then she comes to an area
where she can't see him anymore, so she
runs. When you go to to to, you'll
see the green lights and you run like
she did. She runs as you make sure
she keeps in her in her eyesight, in
her in her vision.
She gets to the top of Marwan, and
then she calls in every direction. She does
that 7 times.
7 times, she goes back and forth calling
for help. The The final time on the
Marwan, she's standing. She calls for help. She
hears a sound. A sound that is for
sure someone being present.
She heard a sound, and someone was there.
So she said,
Whoever it is, you've made yourself hurt. I
hear you.
Do you have something to feed me? Do
you have something to help us?
But she doesn't know where the sound is
coming from. She's just calling out. She knows
someone's there. She looks. She sees Jabeen.
Jabeen
is right where Ishmael is. She gets scared.
She doesn't know what that is. But Jabeen,
when he puts his wing up, instead of
hitting Ishmael, he hits the ground right in
front of Ishmael's feet.
And water starts to bubble bubble from the
ground. And she leaves,
and she runs over to her son, and
she says,
come together. Come together.
She made it a basin for herself. She
filled her container. She drank, and she gave
him something to drink until she hid her
from her milk.
And she lived off that water
for the rest of her life.
She would sell that water to the tribes
that would come and live in that area,
and that's how she would live.
The point of her site is that you
have to do your part.
No point in your story are you allowed
to sit back and
and wait for something to happen.
That's absolutely unacceptable.
Even if what you do or what you're
going to do may seem futile,
it may seem useless. It may seem that
this is not doing anything, and there's no
point.
The results were never
yours to to judge to begin with. It
was never up to you whether the result
was your job was to do your best.
What what are the resources that you have?
Exhaust them.
The action between
is called
It's called
is to strive.
It's to try it's to work it's to
walk through life trying to
sign is to go towards a goal
even if you know that you can't get
there.
All you get
is what you strive towards or for.
For example, if you're, like, if you're old
now and you're like, I can't memorize the
Quran, but I would love to. So you
put yourself on a like, I'm going to
memorize it. But you know, I may not
be able to do it. You're like, I'm
going to put myself on a schedule that
allows me to. Every day, you commit yourself.
You pass away with,
your resurrected
as a
because you get what you scribed for, not
what you did.
Knew that. She couldn't just sit there even
though what she did was useless.
Was it beneficial?
What you believe couldn't come a few minutes
before and hit the ground and get
the? He was too busy? Where was he?
Was he what what what what what held
him back?
What he did what he did wasn't wasn't
what she did was not important,
but she did it anyways.
When you think about it, what makes more
sense is we go and we strike the
ground, let give it even because that was
the action that was beneficial.
Why am I going and walk between the
mountains that was completely useless?
Because it's not about the outcome or the
result. It's about the effort.
We go and walk in the footsteps of
of our mother Eve who picked up the
rocks, and our mother,
who did her best,
who tried her best, who put in her
efforts even though at the time, it didn't
do much, but that's all she
had. And that's what you have to do
in your life as well. What's the best
you can do? Then do that. But if
not doing it, it doesn't matter.
The army doesn't matter. It's not whether whether
whether the result actually comes now or do
you not read the the story of?
They thought they were they didn't believe that
they could do anything. There were 33 individuals
and a dog. 3
younger people, not even fully and not even
people in their forties or fifties who have
wealth. No. No. No. Some
in their teens, couple of teenagers and a
dog.
And guys that you don't think what you're
doing is beneficial, so I put them to
sleep for a few 100 years. Woke them
up and showed them. Here. Look. Look what
you did. You became martyrs. People
you started a revolution. You over what you
did overthrew a a tyrant king, and now
the the the land you live in is
different. It has aided it because of you,
and then they died.
You just want to show it here. I
mean, so you don't think what you did
had any had any benefit. You thought what
you did wasn't important? No. Everything any good
thing you do has benefits. Any effort you
exhaust has has value to it. That's what
you learn when you go and perform.
And that's the second level
of Hajj when you do it on in
the footsteps of of Ibrahim and Hajj al
Ismail al Hussein.
The third level of Hajj,
which is the easiest of them all,
is you walk in the footsteps of Sayedna
Muhammad
You walk in the footsteps of Rasulullah.
And the richness of that Hajj is just
is ever is never it's just ongoing. It's
everlasting.
Because the Hajj
of the prophet, he lived there.
He scribed there.
He fought there.
He was removed from that area, and he
would he wouldn't do it with his family
or with his spouse. He would do it
with his nation.
He would do it with his with his
nation.
And when I talk about the, the the
12th of Rabi Al Owa. Hajj is on
the 10th, 11th, and 12th of of of
the hijack. 3 months before he passed away.
The the Jabir.
His name is Mohammed Abu Alayib the Hussain.
I came to Jabir, and I told him,
Tell us tell us
He he kind of got a sense of
who I was.
He said he was wearing a, a had
a small blanket.
Whenever he covered his shoulders, his feet would
be hip. Whenever he covered his feet, his
shoulders would be hip. It was old. It
was very small, like,
The hadith
is 4 4 and a half pages long
in Islam. It's the longest had it's the
longest authentic hadith that we have by far.
It's really, really beautiful
because Jabber just tells
you about it. I'm gonna tell you the
beginning of it because I don't think you
have enough time to go through the whole
thing. I'll tell you the beginning of it.
But, Mecca, I'll tell you the beginning of
it. But, Mecca, I'm gonna tell you the
beginning of it.
No Hajj historically prior to that moment had
seen those numbers.
Like, Mecca had never seen that number before
historically.
This was the busiest Hajj they had ever
seen in the history of Hajj. Those who
did not accept Islam to that moment accepted
Islam because of the majesty of what they
saw,
because of what they actually
what they what they witnessed that day was
way too much for that for for the
mind of someone who lived in the 7th
century to understand. You see a 100,000 people
outside of war?
No. Go back and read. Go back to
Wikipedia.
Put the 7th century and read events that
occurred.
A 100,000 people outside of a battlefield where
people are slaughtering each other? No.
There's a 100,000 people walking peacefully. Men
dressed in white, women dressed
It's a place where you perform,
ihram, where you met where you put your
ihram on from where if you're coming from
Madinah. So the prophet prayed
there, got his ihram on, got on his
camel,
the
famous camel.
He he got on her, and then they
started moving jabber.
At a moment, he's he pauses like the
story. He says,
I
saw
the prophet sitting on his cheek hand. In
front of him, as far as my eye
can see, people walking or or or on
a on an animal.
On his right side.
Can see
people.
All of them hoping they get something from
him.
I always I always like I I always
say this. I'm a I'm a broken record
at this point during the time of action.
You have to get another email during the
times of Hajj to talk about stuff. I
his Hajj. I just want to witness because
I'm sure he would see something in his
eyes, alayhis
salaam, a certain
a depth, a profoundness of gratitude,
a profoundness of humbleness, of closeness
that I don't think existed in the heart
or the eyes of any other living human
being historically.
Ayesha Tawasam is making his way back to
Mecca for 20 years.
20 years.
He's going to stand on a mountain and
speak to people.
After 20 years before that, he stood on
a mountain and spoke to people his own
uncle. His own uncle cursed him out. He
stood alone. He was kicked out alone.
20 years later, he comes back, and people
are in every direction as far as the
eye can see.
He comes to.
He stands on the mountain, and he names
it.
He calls
it the mount of mercy,
the Mount of Compassion.
I I I can't help but to daddy,
when you go on when you decide to
make a trip, you wanna go and be
a tourist. Where do you go? You go
to places where there's a waterfall,
where there's a lot of green and red
and yellow and purple, all these colors go
to a place where there's, you know, a
beautiful landscape or some wonder of the world.
And yet every year, 3,000,000 people
go and they stand
have nothing to who have nothing to do
with take their cars and go in their
cars and do donuts and the there's nothing.
It's empty. It's just an area with
pebbles. Like, it's just a mountain it's just
a mountain of rock. There's nothing. There's no
there's no water. There's no there's not
Arabic,
there's no view. There's nothing to see. 3,000,000
people go there every year. Why? Because he
stood there already. Because he stood there already.
That's
how
Arafa. And he stood there with the 100,000
people at his feet. Everyone calling upon Allah
Subhanahu wa ta'ala. Everyone doing a fake Allahumma
debate. All I'm calling
This is now complete.
Today, it has been completed.
You don't think he knew what happened?
He knew what happened.
Anything that is what anything that comes to
a state of completion can only become lesser
afterwards.
So he knew he had done his job.
His purpose was now fulfilled.
It was now time to go back home.
So we knew that very soon after that,
he was going to pass away.
So he stood there
on the Mount of Mercy
where his
forefather, Ibrahim, stood with his son, Ismael,
and his bread and and our father Adam
with Eve stood. He stood there looking at
that knowing that he had brought this final
message, and that's this would be the last
time he would stand there. This would be
the last time he would see any of
this.
And in that moment, he he delivered
the most
the most amazing sermon that has ever been
delivered. Every year, I I I I I
try and go around and just repeat parts
of it to people, and I I have,
like, a a written thing I I send
out.
At some point in your life, you'll have
to learn it. At some point in your
life, you have to sit down and listen
to the full sermon. I said 8 paragraphs
will stand there and and and talk to
people. And amongst the thing that and I
shared some of these things on on Friday,
so I won't I'll I'll spare you the
the the the the repentiveness of it. But
I'll tell you the last thing he said
time and time again. At the end of
each paragraph, there's a question they had to
answer. You're not
have I conveyed the message? They would say,
oh,
Allah. By Allah. Allah, yes, we have. He
would say, Be my witness. At the end
of that, the prophet, the last paragraph of
his sermon,
Oh, people, take this message and spread it
because you never know.
There may be someone who receives the message
later that understands it more than the person
who actually received it themselves.
You never know. Maybe someone who will
be given the 5th
years after the person who receives the 5th
will have more 5th than that first first
person. The person who receives it later will
end up having more knowledge than the person
who you never know.
That's what he's saying,
and I always think that's something for you.
He was talking about you,
the day will come where you will receive
this message, will receive this
this this knowledge. You'll be able to do
something with it, maybe even more than what
was done with it initially.
Maybe you do with it something that was
even more significant that was done with it.
You can do it. That's what he got.
That is what his hope was.
That this message, it it spreads so far
that it reaches your heart one day, and
then you take it and do something with
it that is valuable. Don't think that you
can't. That's what he's saying. And then he
would say,
On the day of judgment, oh people, you
will be asked about me.
Be once you're asked about me?
And for a few moments, the Sahaba and
the people standing there went in complete silence
because they didn't know what to say.
What do you mean?
And then one person said,
will say that you you conveyed the message
and someone else and
you and you are trustworthy with that, which
Allah trusted you with and you gave it
to us.
And you stood by the and they started
to say these words, the words that we
say today. And then the whole group of
people started to yell it out.
And the whole 100,000 people started to yell
back at him.
You conveyed the message. You fulfilled your promise.
You stood by us. And the prophet
on.
And with tears running down his face, he
says,
I
did my peace.
They're all they're all witnesses that I that
I did the best I could,
And he would he would he would,
So,
there's a lot of,
chairs here that aren't filled up. So ask
everyone who's standing to please come and fill
up the chairs.
The, those who would like to go and
join us there for to support the students,
they're welcome to be that as well to
the night time. Just so much? Feel like
feel like feel like feel like feel like
feel like feel like feel like feel like
feel like feel like feel like feel like
feel like feel like feel like feel like
feel like feel like feel like feel like
feel like feel like
Get get a chair from there.
The kids inside, Inshallah, we'll announce it when
it's time.
I mean, yeah,
to be honest. I wouldn't wanna leave that,
you know, because city.
Are you been watching the Euros or anything?
I haven't watched the German.
I watched the Germany and Scotland.
I watched Spain and Croatia today and Germany
and Scotland and Germany. It was
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