Ighsaan Taliep – The Hajj is Arafah
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The transcript describes a Islamist group's desire to achieve spiritual renewal and personal expression of love through the phrase "the holy eye" to describe their desire to achieve spiritual renewal and personal expression of love. The agenda is to achieve spiritual renewal and personal expression of love, with cultural practices and cultural practices of the country being discussed. The importance of acceptance and normalization of human beings is emphasized, along with the need for acceptance and normalization of human beings in order to attain spiritual renewal. The segment also discusses the importance of self discovery and bringing about renewal through various means, as well as the need for people to be aware of their presence in Allah T unions.
AI: Summary ©
Alhamdulillah
also let us Salim or Allah Rasool, Allah, Salawat, Allah. He was
salaam, who Ali wala Ali. He was Sahabi. He wabaraka was a la
rabbi, Charlie surgery.
Respected elders, our beloved fathers and our respected mothers,
our beloved brothers and sisters in Islam, in our innocent
children, I greet you all assalam. Ali Kumar Ahmed Allah, He
obarakatu, well.
Thanks and praises be Unto Allah. We turn Unto Allah and eternal
gratitude and praise.
We pray and
entree that Allah, subhana wa taala, make us among those who
follow the example of our beloved, Nabih Muhammad, sallAllahu, alayhi
wa sallam
in being grateful
and being a thankful slave of Allah.
System of Allah in life is that, when we are grateful,
Allah gives us more.
And on the flip side, if we ignore Allah's favors, If we disregard
His niran
Allah removes them,
and our beloved rasulallah is
famously recorded
to characterize himself by saying a fellow Akun, Abdul shaquran
Should Have they not be a thankful slave of Allah,
loving salaams upon his noble family, his companions and friends
and all those who follow Him until the final hour.
And we pray that Allah inspire our hearts towards that,
says Allah In the Holy Quran, all the elehint regime, a
Abu
Well, Lady Nakata will be a yet in a Sumo, a book man fill a met,
may Yes, sha Allah, who you'd lil
when me
stuck In sadaq, Allahu, alaihi,
lotabrota, Allah in the Holy Quran reminds us
that he had created
all human beings
and all communities of living beings,
in communities,
Allah says there isn't a single animal that may traverse the earth
or a being that flies the skies, except that they are all in
communities, like you are in communities,
and
we have not neglected to mention of anything in this Kitab
uma ILA, Rabbi, him, yo Sharon, and then ultimately, the final
resurrection in return is Unto Allah, Subhanahu wa and
those who defy and reject Allah's signs. The signs of ours is Allah,
summan wa bukman fidumat, they are
dumb, they are deaf, and they are dumb in darkness. And whomsoever
Allah, subhana wa Taala wishes Allah shall leave him to his
misguidance. And whomsoever Allah, subhana wa taala, wishes Allah,
shall place him on a straight path,
our beloved brothers and sisters in Islam,
human beings,
when we're talking about Hajj,
then Hajj in itself,
is for us yet, but another
means and a ways through which ALLAH SubhanA wa Taala allows us
to understand and conclusively in our understanding and realize
what the manifestation of life on this earth for human beings are
and of the manifestations of life for human beings on this earth
is that we are meant to be together.
Is there anything that is as powerful? Are there many things
but.
Chance that can be more powerful in its expression
than that expression of the unity
of the Ummah of our beloved Nabi Muhammad, sallAllahu, Sallam on
Hajj and through Hajj.
Hajj on its own. When we look at the word itself. It means to have
an intention. Means to make an intention, and more particularly,
intention to travel, to go on a journey. That's why it's called a
pilgrimage.
Pilgrimage does have its added connotations also,
and this is something which, through times immemorial,
historically, human beings have always embarked on pilgrimages
to try and seek and to attain Spiritual Rebirth, spiritual
renewal.
And so in Islam,
the Hajj in itself, this pilgrimage from our Koran and the
Sunnah,
is this special pilgrimage of which the intention is, Al qarab,
belt, Allah,
and like those before us want to gain this spiritual rebirth. Want
to gain this spiritual renewal,
which is a deeply, deeply intimate and personal affair,
isn't it?
No one else
can give me spiritual rebirth.
It's a very, very personal affair,
and therefore my intention is rabbuka, the Lord of the Kaaba, in
order for me and for us to attain to some closeness of that
particular objective.
And so,
like the birds, have these innate desire to migrate in flocks
to different destinations
depending on the seasons.
And they are innately without we understanding how attracted to
certain destinations.
So we also have this inner desire to make this migration and this
pilgrimage to that holy holy site. And so House of Allah, subhana wa
Taala allows us to come to this understanding and appreciation of
the unity of humankind, which is so central, central to our
understanding and a manifestation as human beings in Islam and this
social exchange and the social relations and interaction for us
as Muslims at the Cape even take on some even more special
dimensions, isn't it, because lumberica dulum to socialize
as we bring that socialization right into our spiritual and to
our religious identities in the most admirable and remarkable,
innovative ways.
These are beautiful innovations, the bidara, which is Hasina,
which the Prophet sallallahu, alayhi wa sallam, Sina Shima,
Shai, Rahima, Allah, Bucha, Hanifa would call bida atu
Hasan.
And so all of that starts even before we embark on this journey.
And what are these things that we do, but expressions of love,
expressions of compassion for one another. Respect. I respect my
brother when I go and visit him, because he informed us, it's out
of respect that I go there to go and pay him a visit and to go and
greet him. It's out of my kindness of my heart that I'm trying to
nurture and foster to go and visit my brother who is going on this
sacred journey. So all these cultural practices are fused and
infused and founded and based upon those important Islamic values,
but all of it is about this social interaction with one another.
And so when we arrive there, we arrive
in the sacred precincts, in the Haram of Mecca. And we go past the
meerkat and we arrive, and you see this ocean of human beings. And we
once again become infused with this united.
That nations notion that we are all one, we are all equal,
we are all brothers. We are all have the same ambitions,
objectives to come closer Unto Allah and to renew ourselves
spiritually. And so we reinforce the words of the Prophet Salla
Salim in our minds when he says, No, there's no superiority for
this nation over that nation. There's no superiority for this
color over that color. It's all about the equality of man,
and that is a supreme expression of humility,
you cannot
confirm the equality of human beings. If there is an otter of
kibbur in your heart, it's impossible. If you believe that
you somehow better than others, you cannot subscribe to the
equality of of human beings. And so
Allah subhanahu wa taala wants us to through this journey, achieve
the objectives that Allah Taala states in the Holy Quran are the
specific objectives for such journeys and pilgrimages,
journeys, generally, pilgrimage specifically, Allah says in
Suratul Hajj,
afalamya,
fatakun, olahun, Kulu niya, aqunya, Bihar, don't they travel
into the earth? Like the birds travel. They migrate from one part
of the dunya to another part of the dunya,
don't they travel through the Earth, says Allah, so that they
may gain hearts with which they can understand, so that they can
gain understanding and development in the thinking through their
hearts, so that they can develop the AK through their hearts.
In Islam, intellect,
therefore, is not about the equivalence of what is residing in
brains,
because Allah says that the equivalence of intellect is what
is developed through the hearts.
He's also indicative of that intimacy, of personal nature, of
this development, the spiritual renewal and this birth. And so
Allah Tala says, in order that they may gain hearing with which
they hear, and sight with which they can see, hearing with which
they hear, sight with which they can see, because sometimes you
have ears but you can't hear. Sometimes you do have eyes, but
you don't see. For inahala, Tamil, Abu SAR because there's not vision
that goes blind well, like in tarmal, kullu bulati, if you
sudor, it's the hearts that's in the bosoms that go blind. It's the
veils that we become
hijab with.
Therefore, in hajj, there is also the Bab of hajab
that something en route may happen that prevents you from arriving at
your destination.
And so similarly, these veils with which our hearts, in our minds, in
our eyes, in our ears are veiled with prevents us from that
spiritual arrival. We cannot arrive. It's impossible.
And so therefore Brothers and Sisters in Islam, when the Prophet
sallallahu Sallam used the words al hadj Arafat Abu, Arafa.
The word Arafa in the first instance is a reference to that
place, Arafa, and reference to that time on that place, Arafa, on
that specific day. And so when some of the tribes of the Najib
people came there, late arrival on Arafa, it was already past
the sunset time they said, a rasulallah, do we actually get
Hajj? And then Abu Salim
instructed a caller, a munadi to proclaim al Hajj. Arafa, Hajj is
Arafat. So as long as you were here on Arafa, and this was even
though it was after the time of sunset, that is still the time of
ARAVA, people who are late. And so if they were on Arafa before
sunrise the following day, they would have, of course, been
granted Hajj, the word Ara.
Affair has got to do with knowing, understanding Arafat to know
marifa is knowledge,
they say, the place Arafat got its name from when ALLAH SubhanA wa
Taala allowed our mother and our fathers in Adams in Hawa to
reunite and they actually recognized one another now on the
earthly existence, after they have been,
after they have been ejected from Jannah in their earthly existence,
ALLAH SubhanA wa Taala allowed them to meet, and they then
recognized, to recognize one another On some say, Sidney,
Ibrahim, alaihi, salatu wa salam, when he was taught the manasik
Raj, Jibreel took him on this journey of Hajj. And when he was
taught the manasik, Jibreel asked him, arafter, have you now
understood? And you would say, araf, I have understood. I have
known. Now. It is also said that because of humans and this big,
massive congregation of people who would then congregate on Arafat
and them learning to no one like you would have in the time of the
Prophet sallallahu sallam, the first ever such a massive
gathering of none, less than 150,000
souls on Hajj with the Prophet salallahu alayhi wa. They all got
to know one another, and we all get to know one another. You can
try and envisage and imagine how it must have been for them when
they were standing there as such a massive group in the history of
Islam,
listening to the Farewell Sermon of the Nabih Muhammad,
and how even at that time, all this interconnectedness of fellow
human beings, fellow believers, was part of that experience. At
the same time, trying to bring about that spiritual renewal,
which is very, very, very personal. And so unless we are
able to bring through this self knowledge, the self discovery,
that's what journeying is all about. Journey is about self
discovery. Unless we can bring through this objective of
understanding, then we are, in fact, screened. We have been
deprived from that arrival Mahjoub, as we learn in these Babs
and Abu Abba. And so we then begin to truly acknowledge and recognize
Allah, Subhanahu, wa taala, presence, Allah Talas, our
presence in Allah Talis mercy, because also we understand that we
cannot gain Allah's salvation in Allah Talas, Jannah except through
Allah Talis mercy. Allah says Prophet saws. Prophet sallam said
Allah. Tali says that none of you shall enter Jannah except through
my through My Mercy, except through the mercy of Allah,
subhanaw, wa Taala and so Brothers and Sisters in Islam, our families
are there. Our friends are there. We can't all be there.
It is of the hekma, of Allah's wisdom, that * is only fought
once in a lifetime. We are one comma, 7 billion Muslims on this
earth today. They could probably give to people who come through
the borders. About one comma, seven visas for Hajj. One comma, 7
million visas.
Other people are the ones who are inside the country, etc, etc. And
so, because those are the statistics, actually. And so that
is not even a 10th, it's not even a 100th, it's a 1,000th percentage
of the entire ummah.
But when we're talking about us being here at home,
Al Hajj, Arafat is about also rekindling the spirit of Arafat
within ourselves, because we don't only have to be on Arafat in order
to spiritually renew ourselves,
we can spiritually renew ourselves through all sorts of things which
Allah Tala gives us. Allah Tala, for example, requires of us to
consider fasting under the Not there. Not only that, Allah asks
us to consider to engage in intensive Ibadah in the first 10
days of
of Haja, which is in two weeks time, and that there is no other
Ibadah that you can ever perform that is more loved by Allah than
that which you do in the first 10 days of Dhul Hijjah. It's a season
for spiritual rebirth and renewal,
something that we even overlook and think that what is the wisdom
of this? Like a person that may have the niya to actually
slaughter on the day of Eid ul Adha sunnah in there is that from
the time that the first day of the hija sets?
In that we should refrain from cutting our nails and cutting our
hair. Now, that really puts paid to tilakos, visit naribabitu, but
Jim muridma muy time.
But the point is, it may look trivial, but it's about putting us
in a frame of mine to remind us about these great days, to remind
us about this ample, fertile, abundant opportunity for spiritual
rebirth and spiritual renewal. It's all of it together and so
Brothers and Sisters in Islam, all of it is to combat the remembrance
of Allah. Is to combat the raffle. Is to combat the raffle, to combat
the mindlessness and the heedlessness, and if we're talking
about our own experiences today,
the most critical way in which we bring, again to the fore, the
manifestation of that community nature of human beings, that we're
all part of the social unit.
We must become so concerned, we must become so desperate. We must
always become so despaired
of the extent
of the decadence in our society, the crimes that are being
committed in our society, the violent crimes that will be
committed in our society, the killings and the murders and the
maiming
the child and the children, the young child of eight months old
that can be raped, the single family within the last two weeks,
a single family of five members that can be shot and gunned down
inside their home,
the social consciousness that the rekindling of the spirit of Arafat
requires of us to be able to reflect into our own reality here,
because we're not on the planes of Arafat, we are here.
What does that drive us towards? Can we be indifferent about it?
Can we be mindless about it? Can we be not caring about it?
When Allah Tala intends for the perfection of the development of
human manifestation to be that unity and the Brotherhood amongst
them
and so Brothers and Sisters in Islam, the least that we can do is
to start with those intense duaz that we pray that Allah, subhana
wa taala, bring relief and Allah bring for us solutions to these
desperate times in which we are living with lives and societies
entirely broken. Families are broken, and that is why society is
broken, and to rekindle the spirit of that self awareness of ours,
that self consciousness of, how do we move forward? Faith leaders are
meeting in this coming week in bontiville at a summit to
consider, what can we do about this? Non Muslim people, Muslim
people. We should be at the forefront in that
our judge on that side, of course, also vero in all of this, our
beloved brothers and sisters in Islam, our responsibility in the
society of Allah, coming close Unto Allah of spiritual rebirth,
as the Hajj demonstrate, is intimately and inextricably linked
to our relationship with our fellow human beings. Allah Tala
has sent
Malaika of adab, in a place when they transgressed the laws of
Allah. And these Malaika found a very pious person there worshiping
Allah. And they said, Ya Allah, what must we do about this man?
And all his response was,
start with him.
Start with him,
and so May Allah guide our hearts as community, as human beings.
Allah guide our hearts as leaders, the representatives of Allah,
Khalifa, Allah, fill AR that Inshallah, we also fulfill our
role spiritually as well as socially, within these very, very
trying and difficult times in which we face Malaga.
Me.