Moral Principles Behind the Pillars of Islam
Channel: Bilal Philips
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Namitha when a stain on a stop Pharaoh
when I would have been him injuria fusina I mean say
Miyagi hinda Philomel de la mejor little fella Haryana wash
in Mamajuana Cherie Kana wash, how do I know Muhammad Rasool
dedeaux. praise is due to Allah. And as such we should praise Him
and seek His help
and seek refuge in Allah from the evil which is within ourselves, and the evil which results from our deeds.
For whomsoever Allah has guided, none can misguide.
And whomsoever Allah has allowed to go astray, none can guide
and I bear witness that there's no God worthy of worship but Allah,
and that Muhammad sallallahu alayhi wa sallam is the last messenger of Allah.
Enough knucklehead basically tabula.
Indeed, the most truthful form of speech is the book of Allah
will hire the Heidi
had you Muhammad Sallallahu ala Sunday.
The best source of guidance is the guidance which was brought to you by Prophet Muhammad, some long long.
Well, Chevron oedema
and the most evil of human affairs, our innovations in religion
for inoculum, are definitely in beta.
For indeed, every innovation in religion
is a cursed innovation with the
cool Navidad in Delilah. And every cursed innovation is a source of misguidance.
And all misguidance leads ultimately to the Hellfire
brothers and sisters.
we complete our look
at the pillars of Islam.
A look which focuses on the moral principles behind the pillars.
It is a 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 football
has been on the moral principles.
And 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 my words to me, mama God.
Indeed, I was sent only
to perfect for you, the highest of moral character traits.
That is the essence of Islam.
of practice, which we call the pillars of Islam,
and the principles
of faith or belief, which we call the pillars of faith or Eman.
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 Aisha radiAllahu anha, his wife,
when she said, kind of put a bow on 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 character.
who is morally correct
in his or her relationship with Allah.
And we said that the essence of correctness in the moral relationship with the Creator is our heat.
That we worship Allah
Sharing with no one
that it is directed in its fullness to Allah subhanho wa Taala alone,
because he alone deserves our worship.
And that is the essence
moral character with regards to Allah, Allah.
And, as regards human beings, it is the Sharia.
That is the Sherea Sherea defines for us
between human beings we live as a community, we don't live as individuals. 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 Solomon said, we are in the times where there is so much corruption, that the only place that we can practice our religion isn't 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 a society.
We have neighbors, we have friends, we have colleagues, we have Associates.
We're 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 should 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 subhanaw taala 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 Allah Subhana 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 one
which is suffering
at the hands of the First World
fundamentally suffers as a result of Riba,
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 in the benefit of the people of that society, but to the benefit of the people of the first world.
That's the reality.
That is the consequence, bad evil consequence, maybe 1400 years ago, it couldn't be seen.
That evil consequence couldn't be seen.
Now we live it, we see it, it's real.
But whether we can see it.
Or we cannot.
When Allah 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.
to benefit from it,
as it has been given to us by Allah 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 multimillion
to Save the Elephants,
hundreds of 1000s of human beings
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 the proper order.
so, to the last of the pillars, hatch
at its root,
providing for those who do it.
as Prophet Muhammad SAW Solomon said,
Whoever performs Hajj
which is accepted by Allah subhanaw taala.
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 is able
as the 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're 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
this is not the philosophy of Hajj.
That is a sinful philosophy.
Though it might seem logical,
yeah. Why make Hajin you're still you're still young and committing a lot of sins that's quite logical. Better to do it when you you're all you can't do too many more since you run out of steam you get don't have the energy to commit anymore. So make them so you can clean up everything that went before very logical, but evil,
as logical as it sounds
deeds are judged according to their
deeds are judged according to their intentions. So if our intention is not to go to hajj for the sake of Allah
to fulfill that obligation which Allah has prescribed on us
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if it's not to fulfill that obligation which Allah is placed on our shoulders
then we will not gain what we sought from it.
Because what is not done for the sake of Allah for a lot of pleasure will not be rewarded by Allah
aku Kalia was done for the lightly welcome when decided was coming up and called them for stock threw in who will have
asked for lots forgiveness for myself and for you all and call on you all to turn to Allah seek his forgiveness because none can forgive sins.
Salatu was Salam ala Rasulillah,
has so much in it.
When we look at the prophets Hajj SallAllahu wasallam, 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 were so many incidences which took place which bring out so many different aspects
of Islam and its principles concept
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 hedge of the profits, from which we can learn.
Musallam during the Hajj saw
carrying his mother and his back
as he made to walk around.
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's felt in delivering.
Who among us can imagine carrying our mothers on our backs and making
But the Prophet SAW Selim said, that's not even equivalent to a single contraction
that his mother experienced in delivering him
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 and more.
But that's just an incident.
Another occasion during the Hajj, Prophet Muhammad wa sallam saw an old man
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?
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 province
told them that it would be better for him to break his vow, pay the expiation
Islam doesn't call on us to put ourselves into difficulty
As Allah said, in the lie, you have boo dokumen nuestra casa.
Allah wishes for us is not difficulty.
That is the basic principle is
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 of Solomon said that for one who has difficulty in reading the Quran,
pronunciations difficult whatever, it's a struggle. Arabic is difficult for him. But he struggles with it and tries to read that Quran and understand it, he gets double the reward for one for who it is
you get gets double the reward.
that doesn't mean that we put ourselves into unnecessary difficulty.
Just two examples from match.
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.
because Hajj is a time of difficulty
3 million crushed together in one location, people will step on each other's toes.
What do you do?
How do you respond?
well out of
the hedge, there should be no evil, corrupt behavior,
in the dealings and hedge,
somebody steps on your toe,
you say my leash, this is the time
not my leash when you step on their toe
When they step on your toes, no problem.
And if we can't do that,
then we have more Hutch.
Our hedges destroyed.
So there has to be patience and happy. And that patience is a critical principle
in each and every one of our lives.
The moral principle of patience to be a patient individually.
And it's a struggle each and every one of us because we were created with a hasty nature
but we are called to patients.
And it is something that we have to strive for.
There are a few people who are law blesses with patients naturally, but the majority of us have to work on it. We have to strive for it.
We have to restrain ourselves, we have to control our anger, we have to develop patience.
As I said, we may have to suffer with some
whoever pretends to be patient,
trying to be patient, then Allah will give him or her patients
we have to
we have to try
dwama is not enough or like 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
That personality, which is free from tribalism.
Hajj calls us to
the oneness of humankind.
Long 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 Allah said in Chroma come in the line.
The most noble among you is those who fear Allah 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
My family, from my tribe
because of his money,
his position etc. But because of DACA
because he or she fears a law
that is the Hajj Priscilla
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
gathering blessed by Allah subhanaw taala 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 Muhammad, some of the lighter but some of them which is why Allah instructed us in the Quran sang in the Lahore Malacca to who you salute to be yeah
Allah commanded us to ask for peace and blessings for the Prophet sallallahu wasallam
as he and the angels
Because of that example, that he gave,
that he lived
in is very wives
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.
out of nine wives that he had at one time, one was a cousin.
The rest works. So we have to say his sunnah 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 ask Allah Subhana 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 Allah and the faith of Islam. And ask Allah to give us patience, patience in our dealings in this world, and patients to worship him sincerely and consistently. And I ask Allah to allow us to die to leave from this world as believers. I mean, okay, masala