Moral Principles Behind the Pillars of Islam

Bilal Philips

Channel: Bilal Philips

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© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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In Alhamdulillah

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Namitha when a stain on a stop Pharaoh

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when I would have been him injuria fusina I mean say

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Miyagi hinda Philomel de la mejor little fella Haryana wash

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in Mamajuana Cherie Kana wash, how do I know Muhammad Rasool

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dedeaux. praise is due to Allah. And as such we should praise Him

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and seek His help

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and seek refuge in Allah from the evil which is within ourselves, and the evil which results from our deeds.

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For whomsoever Allah has guided, none can misguide.

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And whomsoever Allah has allowed to go astray, none can guide

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and I bear witness that there's no God worthy of worship but Allah,

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and that Muhammad sallallahu alayhi wa sallam is the last messenger of Allah.

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Enough knucklehead basically tabula.

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Indeed, the most truthful form of speech is the book of Allah

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will hire the Heidi

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had you Muhammad Sallallahu ala Sunday.

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The best source of guidance is the guidance which was brought to you by Prophet Muhammad, some long long.

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Well, Chevron oedema

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and the most evil of human affairs, our innovations in religion

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for inoculum, are definitely in beta.

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For indeed, every innovation in religion

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is a cursed innovation with the

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cool Navidad in Delilah. And every cursed innovation is a source of misguidance.

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And all misguidance leads ultimately to the Hellfire

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brothers and sisters.

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This week,

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we complete our look

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at the pillars of Islam.

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

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

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to know what invalidates them

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and what validates them.

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However, the focus of the football

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has been on the moral principles.

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And this is an area which is often neglected.

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

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as being a moral message, saying, in my words to me, mama God.

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Indeed, I was sent only

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

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That is the essence of Islam.

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That

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the principles

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of practice, which we call the pillars of Islam,

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and the principles

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of faith or belief, which we call the pillars of faith or Eman.

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Their goal ultimately is to create the highest moral individual

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that can be

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to create a human being

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in which all of the

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highest of moral

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character traits as defined by Allah subhanho wa taala. All of these traits are manifest

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as the province or sunlamps character described by Aisha radiAllahu anha, his wife,

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when she said, kind of put a bow on Quran,

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his character was the

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it's the Quranic character,

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that highest moral character is the Quranic character.

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So each and every pillar

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is geared towards developing

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one or other aspects of that Quranic character.

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One

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who is morally correct

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in his or her relationship with Allah.

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And we said that the essence of correctness in the moral relationship with the Creator is our heat.

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That we worship Allah

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alone.

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Sharing with no one

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that worship,

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

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because he alone deserves our worship.

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And that is the essence

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of

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moral character with regards to Allah, Allah.

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And, as regards human beings, it is the Sharia.

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That is the Sherea Sherea defines for us

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the relationships

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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

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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.

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

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

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

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So we're interacting with them.

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There needs to be rules, which define how that interaction should be.

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

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usury, the old name

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that is morally corrupt, evil,

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

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

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

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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

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

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We put money in the bank,

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

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

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Reality is that the third one

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which is suffering

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at the hands of the First World

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fundamentally suffers as a result of Riba,

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the debt

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that they owe,

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

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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.

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That's the reality.

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That is the consequence, bad evil consequence, maybe 1400 years ago, it couldn't be seen.

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That evil consequence couldn't be seen.

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Now we live it, we see it, it's real.

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But whether we can see it.

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Or we cannot.

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

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and so on and so forth, with regards to our

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relationship with this world that we live in,

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

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We have

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to benefit from it,

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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,

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to protect it,

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and to pass it on to the generation to come in a way which is beneficial.

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

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where we will spend huge amounts of money.

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To save the elephants from extinction.

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There are people hunting elephants and killing them

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for their tusks, etc.

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And we're running out of elephants.

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We don't spend multi multimillion

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to Save the Elephants,

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while allowing

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hundreds of 1000s of human beings

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to start.

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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.

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That is reality.

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Morality is to put these responsibilities in their proper place in the proper order.

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We prioritize

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so, to the last of the pillars, hatch

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which is

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a principle

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at its root,

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providing for those who do it.

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Purification

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as Prophet Muhammad SAW Solomon said,

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Whoever performs Hajj

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which is accepted by Allah subhanaw taala.

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

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they were born.

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So it is a great purifier

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

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as the last one to Allah defined in the Quran

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

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should do so at the earliest opportunity.

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Not something to be delayed

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as we're often told

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by our ignorant elders

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when we seek to make Hajj they tell us

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no, you're still young.

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Wait until you get older

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you're still committing many sins

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when you've run out of steam

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now's the time for you to go to make

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this is not the philosophy of Hajj.

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That is a sinful philosophy.

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Though it might seem logical,

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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,

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satanic.

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as logical as it sounds

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because

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in

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deeds are judged according to their

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deeds are judged according to their intentions. So if our intention is not to go to hajj for the sake of Allah

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to fulfill that obligation which Allah has prescribed on us

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nursing Minister Thailand

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if it's not to fulfill that obligation which Allah is placed on our shoulders

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then we will not gain what we sought from it.

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Because what is not done for the sake of Allah for a lot of pleasure will not be rewarded by Allah

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aku Kalia was done for the lightly welcome when decided was coming up and called them for stock threw in who will have

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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.

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Salatu was Salam ala Rasulillah,

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Hajj,

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Hajj

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has so much in it.

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When we look at the prophets Hajj SallAllahu wasallam, as recorded by his companions, it is filled with many many lessons.

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

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

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of Islam and its principles concept

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that

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this

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

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But just to give an example of some of the things which happened in the hedge of the profits, from which we can learn.

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Profit behind

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Musallam during the Hajj saw

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a companion

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carrying his mother and his back

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carrying her

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as he made to walk around.

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And he asked the Prophet

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

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And he told him

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

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

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major.

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But the Prophet SAW Selim said, that's not even equivalent to a single contraction

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that his mother experienced in delivering him

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that addresses the position

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of the mother in Islam.

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And all that comes along with it.

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

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

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competing with other men.

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It addresses that and more.

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But that's just an incident.

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Another occasion during the Hajj, Prophet Muhammad wa sallam saw an old man

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walking

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for Hajj between his two sons.

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

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So the prophets asked

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why doesn't he right?

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Muhammad wa sallam did Hajj riding on a camel

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

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He made a vow that he would walk to Hajj.

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So the province

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

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and right

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

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unnecessarily.

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As Allah said, in the lie, you have boo dokumen nuestra casa.

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Allah wishes for us is not difficulty.

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That is the basic principle is

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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,

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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

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you get gets double the reward.

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But

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

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Just two examples from match.

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And there are many, many, many, many more.

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But in terms of the personality, the character

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the moral principles that we should extract from Hajj.

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The essential moral principle

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is one of patience.

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Patience

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because Hajj is a time of difficulty

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people

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

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What do you do?

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How do you respond?

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Allah said,

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Rafa Sal

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well out of

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the hedge, there should be no evil, corrupt behavior,

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argumentation

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in the dealings and hedge,

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somebody steps on your toe,

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you say my leash, this is the time

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not my leash when you step on their toe

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excuse me,

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sorry.

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When they step on your toes, no problem.

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And if we can't do that,

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then we have more Hutch.

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Our hedges destroyed.

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

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in each and every one of our lives.

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The moral principle of patience to be a patient individually.

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

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but we are called to patients.

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And it is something that we have to strive for.

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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.

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We have to restrain ourselves, we have to control our anger, we have to develop patience.

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As I said, we may have to suffer with some

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whoever pretends to be patient,

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trying to be patient, then Allah will give him or her patients

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we have to

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we have to try

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dwama is not enough or like give me patience.

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As we are impatient,

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we have to make that effort

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and allow you to give it to us.

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The other moral characteristic

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is the Universalist

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personality.

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That personality, which is free from tribalism.

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Hajj calls us to

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the oneness of humankind.

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

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languages and their affinities because of them.

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

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As we have one God,

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we have one human race.

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All responsible to worship that one.

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

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

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as Allah said in Chroma come in the line.

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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

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

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from

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My family, from my tribe

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because of his money,

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his position etc. But because of DACA

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because he or she fears a law

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that is the Hajj Priscilla

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and that is what caused

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others before to be transformed in Hajj.

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People go to hajj and they come back transformed from that experience, because they were able to

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take from that

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divine

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gathering,

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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.

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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

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Lima

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

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as he and the angels

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bless.

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Because of that example, that he gave,

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that he lived

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in is very wives

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chosen from a variety of backgrounds.

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

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Wherever we go, we find Muslims marry their cousins

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but that wasn't the sunnah of Prophet. He did marry cousin.

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One

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

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The rest works. So we have to say his sunnah is greater sooner was not to do so.

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

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So we need to follow his example. And break down those barriers and bring the societies back together again.

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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