Moral Principal of Hajj

Brothers and sisters

complete our look at the Pillars of Islam

a look which focuses on the moral principles behind the pillars.

It is the duty of each and every one of us to know the details of the pillars of Islam

to know what invalidates them

and what validates them.

However, the focus of the hookah

has been on the moral principles

as this is an area which is often neglected.

And it is such a critical area that Prophet Muhammad sallallahu alayhi wa sallam summed up the whole message of Islam

as being a moral message saying in the my wife to live with me Mama Karima.

Indeed, our sent only

to perfect for you, the highest of moral character traits.

That is the essence of Islam.

That

the principles

of practice, which we call the Pillars of Islam,

and the principles of faith, or belief, which we call the pillars of faith or II man.

Their goal ultimately is to create the highest moral individual

that can be

to create a human being

in which all of the

highest of moral character traits as defined by Allah subhanho wa Taala. All of these traits are manifest

as the province or sunlamps character described by Ayesha Padilla and her wife

when she said, Can Hello boo and Quran

his character was the

it's the Quranic character,

that highest moral character is the Quranic character.

So each and every pillar

is geared towards developing

one or other aspects of that Quranic gap.

One

who is morally correct

in his or her relationship with a law

and we said that the essence of correctness in the moral relationship with the Creator is our heed

that we worship a law

alone

sharing with no one

that worship

that it is directed in its fullness to Allah subhanho wa Taala.

Because he alone deserves our worship

and that is the essence

of

moral

character with regards to a loss.

And as regards human beings, it is the shediac

that is the sherea sherea defines for us

the relationships

between human beings we live as a community we don't live as individually

Islam does not support monasticism, where we go off to the top of a mountain and live our lives. They're

seeking to worship God unless, as the prophet SAW Selim, it said, We are in the times where there is so much corruption, that the only place that we can practice our religion is in a mountaintop. So we flee there. For the sake of our religion.

Under normal circumstances, when we haven't reached that stage, we function in our society.

We have neighbors, we have friends, we have colleagues, we have associates.

We are in need of them, and they're in need of us.

So we're interacting with them.

There needs to be rules, which define how that interaction shouldn't be.

What is considered morally corrupt, sinful, and evil in that interaction is Riba interest,

usury, the old name

that is morally corrupt, evil,

despised by Allah Subhana Allah blameworthy, punishable on the Day of Judgment, if not in this life.

So the Sharia defines for us how that relationship should be.

The moral evil of Riba may be visible and clear to some of us, and it may not be to others.

But if a loss Vanda, Allah has defined a particular relationship as morally evil, then it is a responsibility for us to accept that definition. And to avoid

because some of us, as they say, we can't see beyond our nose.

We put money in the bank,

and we get that money back plus extra money. So what's so evil about that?

That's not being able to see beyond our noses.

Reality is that the third world

which is suffering,

at the hands of the First World,

fundamentally suffers as a result of Riba the debt

that they owe,

that they're unable to pay back, not just the debt, they're not even able to pay back the interest on the debt.

So what happens is that when they're caught like this, then the first world countries are able to control their economies, they're able to dictate to them what they should buy what they should sell, not to the advantage and the benefit of the people of that society, but to the benefit of the people of the first world.

That's the reality.

And that is the consequence. That evil consequences may be 1400 years ago, it couldn't be seen.

That evil consequence couldn't be seen.

Now we live it, we see it, it's really,

but whether we can see it or we

or we cannot.

When a law defines it as evil, then it is our obligation to accept it as evil

and so on and so forth. With regards to our

relationship with this world that we live in,

not only the human beings, but the creatures, the vegetation, the air, the environment, etc.

We have

to benefit from it,

as it has been given to us by a law for our benefit. But at the same time, we have a responsibility to look after it,

to protect it

and to pass it on to the generation

To come in a way which is beneficial.

But at the same time, we don't go to extremes

where we will spend huge amounts of money

to save the elephants from extinction.

There are people hunting elephants and killing them

for their tusks, etc.

And we're running out of elephants.

We don't spend multi millions

to save the elephant,

while allowing

hundreds of 1000s of human beings

to start.

We have our priorities in place, morality demands it. Unfortunately, the morality of Western civilization today gives more priority to animals than they do to human beings.

That is reality.

morality is to put these responsibilities in their proper place in their proper order.

we prioritize

So, to the last of the pillars, hatch,

hatch,

which is

a principle

at its root,

providing for those who do it.

purification.

As Prophet Mohammed Solomon said,

Whoever performs Hajj

which is accepted by Allah subhanho wa Taala

hajima Brewer

he or she returns home from Hajj, pure from sin, like the day

they were born.

So it is a great purifier.

It is an obligation on each and every one of us who was able

as a last one to Allah defined in the Quran.

Each and every one of us who can find our way there

should do so at the earliest opportunity.

Not something to be delayed.

As we are often told

by our ignorant elders

when we seek to make Hajj they tell us

No, you're still young.

Wait until you get older.

You're still committing many sins.

When you've run out of steam

now's the time for you to go to make Hajin

This is not the philosophy of Hajj

that is a sinful philosophy.

Though it might seem logical Yeah. Why make Hadrian you're still have You're still young and committing

better to do it when you You're all you can do too many more things. You run out of steam you

don't have the energy to commit anymore. So make them so you can clean up everything that went before a very logical but evil

satanic.

As logical as it sounds.

It's a panic

because prognosis ultimate said

in the man our man

deeds are judged according to their intentions.

These are judged according to their intention. So if our intention is not to go to Hajj for the sake of a law

to fulfill that obligation which Allah has prescribed on us.

Law law says

if it's not to fulfill that obligation which a law is placed on our shoulders,

then we will not gain what we sought from.

Because what is not done for the sake of a law for a loss pleasure will not be rewarded by a law

Hajj,

Hajj

has so much in it.

When we look at the prophets Hajj sallallahu alayhi wa sallam as recorded by his companions, it is filled with many, many lessons.

And it is our duty to know them and to teach them to our children that they would learn from the hatch.

There are so many incidences which took place which bring out so many different aspects

of Islam and its principles, concept that

this

venue is not a place to try to go into it is a course of study.

But just to give an example of some of the things which happened in the hands of the prophets of Salaam from which we can learn.

Prophet Muhammad wa sallam during the Hajj saw a companion

carrying his mother and his back,

carrying her as he made the walk around the car.

And he asked the Prophet

does this fulfill my obligation to my mother or messenger of Allah.

And he told him

what you are doing is not even equivalent to a single contraction that she felt in delivering you.

Who among us can imagine carrying our mothers on our backs and making

major

but the profits are seldom said that's not even equivalent to a single contraction

that his mother experienced in delivering here

that addresses the position

of the mother in Islam.

And all that comes along with it.

And rejects the attempts of Western civilization to destroy that motherhood.

To take the mother out of the home, throw her into the workplace, turn her into a man

competing with other men.

It addresses that add more.

But that's just an incident.

another occasion during the Hajj, Prophet Muhammad wa salam saw an old man

walking

for Hajj between his two sons.

One son on either side, carrying him he had his arm over their shoulders and they were carrying him.

So the prophets asked

why doesn't he right?

Prophet Muhammad wa sallam did Hajj riding on a camel.

Right? You can ride an animal and go Why is he doing that? They said well, he made a vow.

He made a vow that he would walk to Hajj.

So the problems are Salaam

told them that it would be better for him to break his vow, pay the expiation,

and right.

Islam doesn't call on us to put ourselves into difficulty

unnecessarily.

As Allah said, in the law, you have

the common law common law. So

a law wishes for us is not difficulty.

That is the basic principle indeed,

not unnecessarily difficult, we don't create difficulties for ourselves. Though it is true that the greater the difficulty in doing an act, the greater the reward

element said that, for one who has difficulty in reading the

pronunciations difficult whatever it is struggle, Arabic is difficult for him, but he struggles with it that tries to read that core iron and understand it, he gets double the reward for one for who it is.

He gets double the reward.

But

that doesn't mean that we put ourselves into unnecessary difficulty.

Just two examples from hatch

and there are many many, many, many more.

But in terms of the personality, the character

the moral principles that we should extract from Hajj,

the essential moral principle

is one of patience.

Patience,

because Hajj is a time of difficulty,

people 3 million crushed together in one location. People will step on each other's toes.

What do you do?

How do you respond?

A la said fala Rasul.

Allah, Allah Allah, Allah, Allah Allah, Allah for the Hajj. There should be no evil, corrupt behavior.

argumentation

in dealings in hajj.

Somebody steps on your toe.

You say, Manish, this is the time

not malice. When you step on their toe.

You see, excuse me?

Sorry.

When they step on your toes, no problem, okay.

And if we can't do that,

then we have more Hutch.

Our hedges destroyed.

So there has to be patience and have that patience is a critical principle.

In each and every one of our lives.

The moral principle of patience to be a patient individual.

And it's a struggle each and every one of us because we were created with a hasty nature.

But we are called to patience.

And it is something that we have to strive for.

There are a few people who Allah blesses with patience naturally. But the majority of us have to work on it. We have to strive for it.

We have to restrain ourselves. You have to control our anger. We have to develop patience.

As I've said, well maybe at the southern border or something.

Whoever pretends to be patient,

trying to be patient, then a law will give him or her patients.

We have to

you have to try.

Do our alone is not enough. All I give me patience.

As we are impatient

We have to make that effort

and allow you to give it to us.

The other moral characteristic

is the Universalist

personality.

That personality, which is free from tribalism.

Hajj calls us to

the oneness of human time.

Though human beings divide themselves up, families, tribes, nations,

languages and their affinities because of them.

But Hajj teaches us to look beyond that, to the oneness of humankind.

As we have one God,

we have one human race,

all responsible to worship that one.

So the Hajj mentality is one who doesn't see people look at people in terms of their forms, their shapes, their colors,

their nationalities, but looks at each other, as human beings before a loss,

as a loss said in chroma komenda line,

the most noble among you is those who fear a lot the most. So that is the criteria. When we look at each other, and we honor

some more than we honor others, the basis for that honor is not because so and so is from my country,

from my family, from my tribe,

because of his money,

his position, etc. But because of that,

because he or she fears a lot.

That is the hedge persona.

And that is what caused

others before to be transformed in hajj.

People go to Hajj and they come back transformed from that experience. Because they were able to

take from that

divine

gathering.

Gathering blessed by our last one to Allah, they were able to take from the spirit of that gathering, that which will transform and to change their lives.

And that was the example set by Prophet Mohammed, some of the lighting and some of them which is why Allah instructed us in the Quran saying in the law of Malacca to who you salute, to be Yeah, Isla de

la Lima.

Allah commanded us to ask for Peace and blessings for the Prophet sallallahu wasallam

as he and the angels

bless.

Because of that example, that he gave,

that he lived

in is very wise.

chosen from a variety of backgrounds.

It was not his Sunnah to only marry his relatives, which unfortunately, is the norm today for Muslims.

Wherever we go, we find Muslims marry their cousins.

But that wasn't the Sunnah of Prophet. He did marry cousin

one

out of nine wives that he had at one time one was a cousin

the rest of words. So we have been saying it sooner is greater sooner was not to do so.

is married one permitted it showed its permissibility Okay, not preference.

So we need to follow his example and break down those barriers and bring the societies

back together again.

And I asked the last one to Allah, to remove the tribalism and nationalism from our hearts, and to replace it with a love for Islamic brotherhood, and sisterhood, and a love for a lot and the faith of Islam and ask a lot to give us Patience, patience in our dealings in this world, and patience to worship him sincerely and consistently. And ask Allah to allow us to die to leave from this world as believers.

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