Name: Hajj and Its Application in Daily Life October 20, 2007 — Maulana Wahiduddin Khan
Uploaded: 2007-01-01
Duration: 58 min 44 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Hajj and Its Application in Daily Life October 20, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:10 Bismillah hir Rahman nir Rahim, wasallallahu ala Nabiyyil Kareem. Rabb ishrah li sadri, wa yassir li amri, بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم۔ رب اشرح لی صدری، ویسر لی امری،

0:24 wah-l-ul-uqdatan min lisani, yafqahu qawli. واحل العقدۃ من لسانی، یفقہ قولی۔

0:33 The theme for the present talk is: دا تھیم فار دا پریزنٹ ٹاک از:

0:39 hajj and applied hajj. حج اینڈ اپلائیڈ حج۔

0:46 hajj and applied hajj. حج اینڈ اپلائیڈ حج۔

0:51 there is a hadith that the prophet of islam has said: "al-hajj al-mabrur دیر از ا حدیث دیٹ دا پرافٹ آف اسلام ہیز سیڈ: "الحج المبرور

1:02 laysalah jaza illa al-jannah". as a mutafaq alayh hadith, it means that this hadith was narrated by bukhari or muslim both, so its very authentic hadith. لیس لہ جزا الا الجنہ"۔ ایز ا متفق علیہ حدیث، اٹ مینز دیٹ دس حدیث واز نیریٹڈ بائی بخاری اور مسلم بوتھ، سو اٹس ویری اتھنٹک حدیث۔

1:23 al-hajj al-mabrur laysalah jaza illa al-jannah. it means that الحج المبرور لیس لہ جزا الا الجنہ۔ اٹ مینز دیٹ

1:34 reward of a true hajj is no less than eternal paradise. ریوارڈ آف ا ٹرو حج از نو لیس دین ایٹرنل پیراڈائز۔

1:45 reward of a true hajj is no less than eternal paradise. ریوارڈ آف ا ٹرو حج از نو لیس دین ایٹرنل پیراڈائز۔

1:54 it is very important. now, why is hajj so important? It is very important. Now, why is Hajj so important?

2:04 why is hajj Why is Hajj

2:09 so important that the reward of hajj is nothing but eternal paradise? so important that the reward of Hajj is nothing but eternal paradise?

2:19 it is not simply a mysterious thing. this kind of great reward is not simply a result of some rituals of a few days. It is not simply a mysterious thing. This kind of great reward is not simply a result of some rituals of a few days.

2:38 this kind of This kind of

2:42 explanation is nothing but—it is to underestimate the paradise and also the blessing of god. explanation is nothing but—it is to underestimate the paradise and also the blessing of God.

2:58 so So

3:01 i can say that there are I can say that there are

3:10 two kinds of hajj: hajj and hajj culture, or hajj and applied hajj. we perform hajj in makkah. two kinds of Hajj: Hajj and Hajj culture, or Hajj and applied Hajj. We perform Hajj in Makkah.

3:24 apparently, it is a set of some rituals. we perform it—we perform these rituals that are called munasik during a few days. Apparently, it is a set of some rituals. We perform it—we perform these rituals that are called Munasik during a few days.

3:40 but But

3:45 then the other hajj begins. there is hajj after hajj. there is hajj after hajj. then the other Hajj begins. There is Hajj after Hajj. There is Hajj after Hajj.

3:56 so in this extended sense, hajj is very, very important. So in this extended sense, Hajj is very, very important.

4:07 there is a verse in the quran in chapter al-baqarah—that is chapter number two—and verse number 200 There is a verse in the Quran in chapter Al-Baqarah—that is chapter number two—and verse number 200

4:23 . god almighty says about hajj: "fa idha qadaytum manasikum fadzkurullaha kadzikrikum abakum aw ashaddadhikra". . God Almighty says about Hajj: "فیضا قضیتم مناسکم فذکروا اللہ کذکرکم اباكم او اشد ذکرا"۔

4:38 it means that when you end the munasik of hajj—munasik means rituals of hajj—when you end the munasik of hajj, It means that when you end the Munasik of Hajj—Munasik means rituals of Hajj—when you end the Munasik of Hajj,

4:58 remember god more and more with great intensity. remember God more and more with great intensity.

5:09 when you end your munasik of hajj, When you end your Munasik of Hajj,

5:16 remember God with great intensity—that is zikr-e-kaseer. Here you can see that there is Hajj after Hajj. remember God with great intensity—that is ذکر کثیر۔ Here you can see that there is Hajj after Hajj.

5:29 After completing all those Munasiks, all those rituals, there is another Hajj that is zikr-e-kaseer. After completing all those Munasiks, all those rituals, there is another Hajj that is ذکر کثیر۔

5:40 So I can say there is Hajj after Hajj. So I can say there is Hajj after Hajj.

5:45 First Hajj is performed in Dhul Hijjah during a few days. This Hajj is based on rituals in Munasiks. First Hajj is performed in Dhul Hijjah during a few days. This Hajj is based on rituals in Munasiks.

5:59 This Hajj is based on rituals or Munasiks. Then begins the other Hajj that is based on zikr-e-kaseer—that is remembering God with great intensity. This Hajj is based on rituals or Munasiks. Then begins the other Hajj that is based on ذکر کثیر—that is remembering God with great intensity.

6:21 So this second Hajj is applied Hajj. So this second Hajj is applied Hajj.

6:28 This second Hajj is lifelong Hajj. When you return from Makkah, then begins this applied Hajj in every aspect of life—in your speech, in your actions, This second Hajj is lifelong Hajj. When you return from Makkah, then begins this applied Hajj in every aspect of life—in your speech, in your actions,

6:50 in your intentions, in your behavior, in your character, in your dealing. In every aspect of Hajj, you follow the spirit of Hajj. in your intentions, in your behavior, in your character, in your dealing. In every aspect of Hajj, you follow the spirit of Hajj.

7:03 In every aspect of your life, you follow the spirit of Hajj. So there are two parts of Hajj: rituals of Hajj and spirit of Hajj. In every aspect of your life, you follow the spirit of Hajj. So there are two parts of Hajj: rituals of Hajj and spirit of Hajj.

7:22 Rituals of Hajj and spirit of Hajj. So in Dhul Hijjah, you perform the rituals of Hajj and also you prepare yourself Rituals of Hajj and spirit of Hajj. So in Dhul Hijjah, you perform the rituals of Hajj and also you prepare yourself

7:40 to perform the other Hajj—that is Hajj—that is the spirit of Hajj. So first Hajj is to perform the other Hajj—that is Hajj—that is the spirit of Hajj. So first Hajj is

7:52 rituals—based on rituals. First Hajj is based on rituals. But the second is based on zikr-e-kaseer—that is lifetime Hajj. rituals—based on rituals. First Hajj is based on rituals. But the second is based on ذکر کثیر—that is lifetime Hajj.

8:08 It is very important to understand this difference that there is Hajj and then there is applied Hajj. It is very important to understand this difference that there is Hajj and then there is applied Hajj.

8:21 One Hajj is performed in Makkah during a few days in Dhul Hijjah, and the second Hajj—that is applied Hajj—is performed in your life. One Hajj is performed in Makkah during a few days in Dhul Hijjah, and the second Hajj—that is applied Hajj—is performed in your life.

8:38 It pertains to your lifetime. Now, Hajj begins from intention. It pertains to your lifetime. Now, Hajj begins from intention.

8:51 That is niyat. Hajj begins from niyat. That is intention. You intend—you decide to perform Hajj when you are at your home. That is نیت. Hajj begins from نیت. That is intention. You intend—you decide to perform Hajj when you are at your home.

9:07 Then Hajj—what is Then Hajj—what is

9:09 Hajj? Hajj means to travel, Hajj? Hajj means to travel,

9:15 to go to some journey. This is Hajj. This is the literal meaning of Hajj. So as you travel from home to Makkah—there is Baitullah—you go from your home to God's home, to Baitullah. to go to some journey. This is Hajj. This is the literal meaning of Hajj. So as you travel from home to Makkah—there is بیت اللہ—you go from your home to God's home, to بیت اللہ.

9:36 So as a journey or travel is involved in Hajj, so it is called Hajj. So as a journey or travel is involved in Hajj, so it is called Hajj.

9:49 Hajj is an ibadah—a very important ibadah. Hajj is an عبادہ—a very important عبادہ.

9:54 But this ibadah involves a long, long journey from your home to Makkah—that is Baitullah But this عبادہ involves a long, long journey from your home to Makkah—that is بیت اللہ

10:08 . So as this—as a journey is involved in this ibadah, so it is called Hajj. Hajj. . So as this—as a journey is involved in this عبادہ, so it is called Hajj. Hajj.

10:22 So this is—so Hajj begins from intention. When you intend, when you decide that you will perform Hajj this year, So this is—so Hajj begins from intention. When you intend, when you decide that you will perform Hajj this year,

10:36 then Hajj begins. Now, what is the intention then Hajj begins. Now, what is the intention

10:40 ? What is niyat? niyat is reorientation—your mind. niyat means reorientation—reactivating your personality. ? What is نیت? نیت is reorientation—your mind. نیت means reorientation—reactivating your personality.

10:57 When you decide that you will perform Hajj this year, you begin all those things that are required during Hajj. When you decide that you will perform Hajj this year, you begin all those things that are required during Hajj.

11:15 So it is like activating your mind, activating your he So it is like activating your mind, activating your he

11:20 art. It is like reorientation of your life, your personality. So reorientation is the first—is the first part of Hajj. art. It is like reorientation of your life, your personality. So reorientation is the first—is the first part of Hajj.

11:33 And this reorientation is required for all your life every day. And this reorientation is required for all your life every day.

11:41 By this, you learn that there is a very important part of iman or Islam—that is reorientation. By this, you learn that there is a very important part of ایمان or Islam—that is reorientation.

11:52 Every day, you must reorient yourself. Every day, you must reorient yourself. That is, every day, you must rethink about yourself. Every day, you must reorient yourself. Every day, you must reorient yourself. That is, every day, you must rethink about yourself.

12:07 Every day, you must reassess your activities Every day, you must reassess your activities

12:12 . Every day, you must reorient your mind towards God—from self to God. So Hajj is a journey. . Every day, you must reorient your mind towards God—from self to God. So Hajj is a journey.

12:24 What kind of journey? It is a journey from self to God. You travel from your homeland to Makkah—that is baitullah What kind of journey? It is a journey from self to God. You travel from your homeland to Makkah—that is بیت اللہ

12:39 . So you—so it is a journey from self to God. It means that Hajj teaches you a new kind of life. . So you—so it is a journey from self to God. It means that Hajj teaches you a new kind of life.

12:54 That is, you have to abandon self-oriented life and you have to adopt God-oriented life. That is, you have to abandon self-oriented life and you have to adopt God-oriented life.

13:05 This is the first lesson of Hajj. This is derived from niyat—intention. This is the first lesson of Hajj. This is derived from نیت—intention.

13:15 Then you travel Then you travel

13:21 from your hometown to Makkah. That is—that involves interaction. from your hometown to Makkah. That is—that involves interaction.

13:32 When you proceed to Makkah, every day and night, there is interaction. When you proceed to Makkah, every day and night, there is interaction.

13:42 There is meeting. There are discussions. So it means that Hajj—a very, a very important part of Hajj is da'wah. There is meeting. There are discussions. So it means that Hajj—a very, a very important part of Hajj is دعویٰ.

13:58 During interaction, you do da'wah work. During interaction, you do دعویٰ work.

14:03 A Haji or a Mumin has nothing to say except Islam—that is da'wah. So when you—when you proceed towards Makkah, every day, you meet some people everywhere during this journey. A Haji or a Mumin has nothing to say except Islam—that is دعویٰ. So when you—when you proceed towards Makkah, every day, you meet some people everywhere during this journey.

14:26 So there is interaction. There is discussion. So there is interaction. There is discussion.

14:32 During this discussion—that is, during these interactions, you do da'wah work. During this discussion—that is, during these interactions, you do دعویٰ work.

14:42 So the—so Haji is a da'i. Haji, at the same time, is a da'i. Without da'wah, there is no Hajj. So the—so Haji is a داعی. Haji, at the same time, is a داعی. Without دعویٰ, there is no Hajj.

14:57 So da'wah is an integral part of Hajj. So دعویٰ is an integral part of Hajj.

15:04 I can say that Hajj is a training of da'wah work. I can say that Hajj is a training of دعویٰ work.

15:11 All the parts of Hajj are a training. All the parts of Hajj are a training.

15:20 So this is the—this is also a very important part of Hajj. Then you reach to that place which is called miqat and you wear ihram. So this is the—this is also a very important part of Hajj. Then you reach to that place which is called میقات and you wear ihram.

15:36 You know, here begins Hajj—active Hajj. You know, here begins Hajj—active Hajj.

15:46 You wear a null dress—that is, two untilored shirts. You wear a null dress—that is, two untilored shirts.

15:57 You remove all those—all those dresses you used to wear when you are at your home and you wear a nude dress—that is ihram—untilored dress, white color. You remove all those—all those dresses you used to wear when you are at your home and you wear a nude dress—that is ihram—untilored dress, white color.

16:16 There is a very simple dress—simplest dressed. There is a very simple dress—simplest dressed.

16:21 Ihram is a simplest dressed. Ihram is a simplest dressed.

16:27 So ihram is a symbol of simplicity. Ihram is a symbol of simplicity. Ihram is a symbol of total devotion. So ihram is a symbol of simplicity. Ihram is a symbol of simplicity. Ihram is a symbol of total devotion.

16:39 You know, You know,

16:43 total devotion is required in Islam and simplicity is only a symbol of this kind of total devotion. total devotion is required in Islam and simplicity is only a symbol of this kind of total devotion.

16:55 Ihram means that you have abandoned all those worldly matters. You have abandoned all those worldly desires. Ihram means that you have abandoned all those worldly matters. You have abandoned all those worldly desires.

17:08 You have abandoned all those worldly relations and you have adopted a new life—that is Rabbani life. You have abandoned all those worldly relations and you have adopted a new life—that is Rabbani life.

17:19 That is a simple life. That is, you are traveling towards God with total devotion—with total devotion. That is a simple life. That is, you are traveling towards God with total devotion—with total devotion.

17:32 This is ihram. Ihram is not simply a kind of ritual, but it symbolizes a great reality. This is ihram. Ihram is not simply a kind of ritual, but it symbolizes a great reality.

17:46 Ihram symbolizes a great reality—that is total devotion—abandoning all those worldly things and adopting a very, very simple life. Ihram symbolizes a great reality—that is total devotion—abandoning all those worldly things and adopting a very, very simple life.

18:02 Without simple life, total devotion is not possible. Without simple life, total devotion is not possible.

18:11 Without simple life—simplicity in dress, simplicity in food, simplicity in all things—is required. Without simple life—simplicity in dress, simplicity in food, simplicity in all things—is required.

18:26 So without—so ihram is the symbol of this kind of simple life. When you wear ihram, you decide that from this day, I will adopt a new life—that is Rabbani life—with total devotion towards God. So without—so ihram is the symbol of this kind of simple life. When you wear ihram, you decide that from this day, I will adopt a new life—that is Rabbani life—with total devotion towards God.

18:50 Then Then

18:53 you reach Makkah and the first act required at Makkah is tawaf—tawaf e kaba. you reach Makkah and the first act required at Makkah is طواف—طواف کعبہ.

19:07 This is the first act. So when you reach Kaba, you perform tawaf seven times. This is the first act. So when you reach Kعبہ, you perform طواف seven times.

19:24 Now, what is tawaf? Now, what is طواف?

19:27 Tawaf is not also not a simply a ritual. Tawaf is also not simply a ritual. طواف is not also not a simply a ritual. طواف is also not simply a ritual.

19:39 Tawaf is a reality. Tawaf involves a great spirit. Tawaf is a symbol of divine spirit. طواف is a reality. طواف involves a great spirit. طواف is a symbol of divine spirit.

19:53 You are showing by this tawaf that you have—that God is your sole concern—that now you have adopted a new life. You are showing by this طواف that you have—that God is your sole concern—that now you have adopted a new life.

20:08 You have made God your sole concern. You have made God your sole concern.

20:15 You have adopted God-centered life, God-oriented life, God-oriented culture. You have adopted God-centered life, God-oriented life, God-oriented culture.

20:27 So tawaf is not a So طواف is not a

20:33 simply a ritual. tawaf symbolizes a great reality—that is making God your sole concern. simply a ritual. طواف symbolizes a great reality—that is making God your sole concern.

20:50 And when you make God your sole concern, it revolutionizes your life. It is a great—it is a great event in your life. And when you make God your sole concern, it revolutionizes your life. It is a great—it is a great event in your life.

21:05 Now, everything is changed. Now, everything is changed.

21:09 You adopt Rabbani intention. You adopt divine intention. You adopt divine speaking. You adopt Rabbani intention. You adopt divine intention. You adopt divine speaking.

21:19 You adopt divine character. You adopt divine character.

21:23 You adopt divine type of dealing. You adopt divine life. You adopt divine type of dealing. You adopt divine life.

21:31 In every aspect of life, you adopt a In every aspect of life, you adopt a

21:40 great spirit great spirit

21:44 which is—which I may call tawaf spirit. which is—which I may call طواف spirit.

21:56 Apparently, tawaf is a ritual, but when you include the spirit of tawaf, it becomes a great culture. Apparently, طواف is a ritual, but when you include the spirit of طواف, it becomes a great culture.

22:09 Apparently, tawaf is simply a ritual, but when you include spirit, tawaf becomes Apparently, طواف is simply a ritual, but when you include spirit, طواف becomes

22:20 a complete culture a complete culture

22:23 . tawaf becomes a complete life. So tawaf revolutionizes your life completely. . طواف becomes a complete life. So طواف revolutionizes your life completely.

22:41 Then there are other Manasiks, Manasiks of Hajj. Then there are other Manasiks, Manasiks of Hajj.

22:55 We read the details of the of the Hajj of the Prophet of Islam that is called Hajjatul Wida. We read the details of the of the Hajj of the Prophet of Islam that is called Hajjatul Wida.

23:06 The Prophet of Islam, Sallallahu Alaihi Wasallam, performed Hajj in 632. The Prophet of Islam, Sallallahu Alaihi Wasallam, performed Hajj in 632.

23:19 This was the last Hajj performed by the Prophet of Islam. This was the last Hajj performed by the Prophet of Islam.

23:26 All the details of this Hajj are preserved in the Book of Hadith, the Book of Sira. All the details of this Hajj are preserved in the Book of Hadith, the Book of Sira.

23:37 You can see it in those books. Now, this report or this record shows that when the Prophet of Islam saw Kaaba, You can see it in those books. Now, this report or this record shows that when the Prophet of Islam saw Kعبہ,

23:59 he said, "Allahumma antas salam wa minka salam, hayyuna Rabbana bislam wa adhkhilla darika daras salam." Just after seeing Kaaba, the Prophet said, he said, "Allahumma antas salam wa minka salam, hayyuna Rabbana bislam wa adhkhilla darika daras salam." Just after seeing Kعبہ, the Prophet said,

24:16 "It means, O God, You are peace "It means, O God, You are peace

24:24 . Peace comes from You. Peace returns to You. O God, let us live the life of peace. . Peace comes from You. Peace returns to You. O God, let us live the life of peace.

24:38 O God, enter us into the home of peace." Do you know what is the home of peace? O God, enter us into the home of peace." Do you know what is the home of peace?

24:53 There are the verses in the Quran, "Wallahu yadu ila daris salam," and God calls to the home of peace. There are the verses in the Quran, "Wallahu yadu ila daris salam," and God calls to the home of peace.

25:05 So Paradise is the home of peace. Kعبہ is the center of peace. God Himself is peace. So Paradise is the home of peace. Kعبہ is the center of peace. God Himself is peace.

25:16 It means that the religion of Islam is the religion of peace. It means that the religion of Islam is the religion of peace.

25:22 Islam is a culture of peace. Every part of Islam is based on peace. Why? Islam is a culture of peace. Every part of Islam is based on peace. Why?

25:37 I can say that there are two parts of Islam: Tawhid and peace. Tawhid means oneness of God. I can say that there are two parts of Islam: Tawhid and peace. Tawhid means oneness of God.

25:49 Oneness of God is not simply a numerical sense, just like glass. Glass is one, so God is one. Oneness of God is not simply a numerical sense, just like glass. Glass is one, so God is one.

25:58 No, it is not simply a numerical sense. God is one means God is unique in every sense of the word. No, it is not simply a numerical sense. God is one means God is unique in every sense of the word.

26:16 God is the only Creator God is the only Creator

26:18 . God is the only Sustainer. God is the only Lord of the Day of Judgment. God is everything. . God is the only Sustainer. God is the only Lord of the Day of Judgment. God is everything.

26:28 We are nothing. We are nothing.

26:34 So all the life must be centered towards God So all the life must be centered towards God

26:42 . So one aspect of Islam and the basic aspect of Islam is Tawhid. . So one aspect of Islam and the basic aspect of Islam is Tawhid.

26:53 Then the other aspect is peace. Tawhid is Then the other aspect is peace. Tawhid is

27:03 the ideological aspect of Islam. the ideological aspect of Islam.

27:07 Tawhid is the ideological part of Islam and peace is the practical part of Islam. Tawhid is the ideological part of Islam and peace is the practical part of Islam.

27:18 The ideology of Islam is based on Tawhid. It is true, but without peace, you cannot practice Tawhid. The ideology of Islam is based on Tawhid. It is true, but without peace, you cannot practice Tawhid.

27:31 You are living in a society. You are not living in some island or in a vacuum. You are living in a society. You are not living in some island or in a vacuum.

27:42 You are living in a society, in a family, in a country. So there are other people. You are living in a society, in a family, in a country. So there are other people.

27:50 So So

27:51 it is a must to establish peace. Otherwise, you cannot live according to the ideology of peace. it is a must to establish peace. Otherwise, you cannot live according to the ideology of peace.

28:01 Now, it is Muslims' duty to establish peace on an irregular basis. Now, it is Muslims' duty to establish peace on an irregular basis.

28:14 You know, when you are in Hajj, in Makkah, so during Hajj, you cannot kill anything. You know, when you are in Hajj, in Makkah, so during Hajj, you cannot kill anything.

28:24 Even a mosquito, even an ant, you are not allowed to kill anything. Why? Even a mosquito, even an ant, you are not allowed to kill anything. Why?

28:35 Because Hajj is a lesson, a training, a preparation that you must live in peace. Because Hajj is a lesson, a training, a preparation that you must live in peace.

28:46 You must establish peace on an irregular basis. Why? You must establish peace on an irregular basis. Why?

28:53 Because without peace, you cannot do anything. Because without peace, you cannot do anything.

29:02 Tawhid or ibadat or akhlaq, all those parts, all those Islamic parts Tawhid or ibadat or akhlaq, all those parts, all those Islamic parts

29:14 are not practicable without peace. are not practicable without peace.

29:21 So peace is a practical need of Islam and Tawhid is the ideological aspect of Islam. So peace is a practical need of Islam and Tawhid is the ideological aspect of Islam.

29:34 So the Prophet of Islam, when he saw Kaba, he said, "Allahumma antas salam wa minka salam." So the Prophet of Islam, when he saw Kعبہ, he said, "Allahumma antas salam wa minka salam."

29:42 So Kaba is a home of peace So Kعبہ is a home of peace

29:49 and we have to translate this peace in our life. We have to translate this peaceful atmosphere in our society and we have to translate this peace in our life. We have to translate this peaceful atmosphere in our society

30:03 by giving all kinds of price, by giving all kinds of sacrifice. It is our require by giving all kinds of price, by giving all kinds of sacrifice. It is our require

30:12 ment. It is our need. ment. It is our need.

30:18 We want to live according to the ideology of Tawhid, but we are living with other people. We want to live according to the ideology of Tawhid, but we are living with other people.

30:26 So we have to establish peace. It is not their need. It is our need. It is our requirement. So we have to establish peace. It is not their need. It is our need. It is our requirement.

30:37 So we have to So we have to

30:43 pay all kinds of price, all kinds of sacrifice so that we may live in peace, so that we may practice all kinds of all the teachings of Islam, all the teachings of Tawhid. pay all kinds of price, all kinds of sacrifice so that we may live in peace, so that we may practice all kinds of all the teachings of Islam, all the teachings of Tawhid.

31:00 Then Then

31:04 we read in books that when the Prophet was in we read in books that when the Prophet was in

31:16 Hajj, and so every time Hajj, and so every time

31:23 he used to say "Allahu Akbar" at every occasion. he used to say "Allahu Akbar" at every occasion.

31:35 During Hajj, at every occasion, he used to say "Allahu Akbar, Allahu Akbar." Now, what it means During Hajj, at every occasion, he used to say "Allahu Akbar, Allahu Akbar." Now, what it means

31:46 ? "Allahu Akbar" means God is great. ? "Allahu Akbar" means God is great.

31:52 God is great. Then the other meaning of "Allahu Akbar" is that I am not great. God is great. Then the other meaning of "Allahu Akbar" is that I am not great.

32:04 God is great and man is not great. God is great and man is not great.

32:10 So this is Hajj spirit. We take this spirit from Hajj and then we translate this spirit in our society, in our family, in our country. So this is Hajj spirit. We take this spirit from Hajj and then we translate this spirit in our society, in our family, in our country.

32:28 So Hajj, there are two aspects of Hajj: Hajj and applied Hajj. So Hajj, there are two aspects of Hajj: Hajj and applied Hajj.

32:39 During Hajj, we say "Allahu Akbar." Then we apply this spirit in our society, in our life. During Hajj, we say "Allahu Akbar." Then we apply this spirit in our society, in our life.

32:53 And I can say that "Allahu Akbar" means And I can say that "Allahu Akbar" means

33:01 modesty. Or "Allahu Akbar," the spirit of "Allahu Akbar" is modesty. God is great and I am not great. modesty. Or "Allahu Akbar," the spirit of "Allahu Akbar" is modesty. God is great and I am not great.

33:13 This is the spirit of modesty. This is the spirit of modesty.

33:20 So Hajj prepares you to live in your society, in your family, in your country with the spirit of modesty. So Hajj prepares you to live in your society, in your family, in your country with the spirit of modesty.

33:30 You have to abandon all kinds of egoism You have to abandon all kinds of egoism

33:35 . You have to abandon all kinds of arrogance. . You have to abandon all kinds of arrogance.

33:40 You have to abandon all kinds of pride. All these things are quite alien to the spirit of the Hajj. You have to abandon all kinds of pride. All these things are quite alien to the spirit of the Hajj.

33:53 Hajj inculcates in your personality the spirit of modesty, the spirit of tolerance, the spirit of patience. Hajj inculcates in your personality the spirit of modesty, the spirit of tolerance, the spirit of patience.

34:06 All these things are the spirit of Hajj. All these things are the spirit of Hajj.

34:12 So you receive this training during Hajj. Hajj is a training period. So you receive this training during Hajj. Hajj is a training period.

34:23 Hajj is not simply rituals, a set of rituals. Hajj is a training period. Hajj is not simply rituals, a set of rituals. Hajj is a training period.

34:32 You receive this training during Hajj. Then you return to home and translate that spirit in your society every day and night. You receive this training during Hajj. Then you return to home and translate that spirit in your society every day and night.

34:48 So "Allahu Akbar," so the Prophet of Islam repeated again and again "Allahu Akbar." Thus he told us that the spirit of Hajj is modesty. So "Allahu Akbar," so the Prophet of Islam repeated again and again "Allahu Akbar." Thus he told us that the spirit of Hajj is modesty.

35:06 You have to adopt the culture of modesty. You have to adopt the lifestyle of modesty. You have to adopt the culture of modesty. You have to adopt the lifestyle of modesty.

35:17 Then there is another ritual that is called Then there is another ritual that is called

35:24 Saiban Safa wal Marwah. Saiban Safa wal Marwah.

35:29 Saiban Safa wal Marwah. You know, near Makkah, there are two rocks. Safa and Marwah are two rocks, two small mountains. Saiban Safa wal Marwah. You know, near Makkah, there are two rocks. Safa and Marwah are two rocks, two small mountains.

35:46 So every Haji So every Haji

35:51 is required to walk to walk between Safa and Marwah seven times. is required to walk to walk between Safa and Marwah seven times.

36:04 Seven times. Seven times.

36:08 This walk is also not a ritual. This walk is also not a ritual.

36:18 This is a symbol of higher activities, a higher virtue. This is a symbol of higher activities, a higher virtue.

36:29 This is a symbol of a higher virtue that is This is a symbol of a higher virtue that is

36:34 by walking between Safa and Marwah, you take place that by walking between Safa and Marwah, you take place that

36:47 my life, my activities my life, my activities

36:53 will be God-oriented activities. will be God-oriented activities.

36:57 I will, I shall adopt God-oriented activities, all kinds of activities. I will, I shall adopt God-oriented activities, all kinds of activities.

37:08 You know, man is, man in every time, man is in some activities. You know, man is, man in every time, man is in some activities.

37:18 Activity is a part of our life. Activity is a part of our life.

37:23 Every time we are doing some activity. So all these activities must be God-oriented. Every time we are doing some activity. So all these activities must be God-oriented.

37:34 This is the lesson of Saiban Safa wal Marwah. This is the lesson of Saiban Safa wal Marwah.

37:40 When you walk between these two rocks, you When you walk between these two rocks, you

37:50 are taking a place, a place. are taking a place, a place.

37:57 So the spirit of this ritual is that you will adopt a life that is God-oriented life. So the spirit of this ritual is that you will adopt a life that is God-oriented life.

38:10 All your activities must be God-oriented activities. All your activities must be God-oriented activities.

38:14 This is the spirit of Safa and Marwah. So all those rituals that are performed during Hajj in Dhul Hijjah This is the spirit of Safa and Marwah. So all those rituals that are performed during Hajj in Dhul Hijjah

38:28 are are

38:32 not simply rituals. These Manasiks symbolize some higher virtues. not simply rituals. These Manasiks symbolize some higher virtues.

38:45 So we have to know this fact and we have to apply this spirit in our life, in our daily life. So we have to know this fact and we have to apply this spirit in our life, in our daily life.

38:57 So there is Hajj and there is after Hajj. So there is Hajj and there is after Hajj.

39:03 Hajj is based on some rituals, but after Hajj, but after Hajj is based on Zikr-e Kassir, on Hajj is based on some rituals, but after Hajj, but after Hajj is based on Zikr-e Kassir, on

39:17 Islamizing your life, on spiritualizing your life. Islamizing your life, on spiritualizing your life.

39:25 Then there is another ritual that is called Rami. Then there is another ritual that is called Rami.

39:35 Stoning the Satans. Stoning the Satans.

39:39 Stoning the Satans. All the Hajjis are required to stone the Satan. It is also a very important ritual during Hajj. Stoning the Satans. All the Hajjis are required to stone the Satan. It is also a very important ritual during Hajj.

39:52 Now, what is this stoning? Now, what is this stoning?

39:58 During Hajj, it looked like a symbolic stoning, a ritual stoning. During Hajj, it looked like a symbolic stoning, a ritual stoning.

40:11 During Hajj, it looked like a ritual stoning. But in fact, it is a symbolic stoning. During Hajj, it looked like a ritual stoning. But in fact, it is a symbolic stoning.

40:22 It is not a real stoning. Symbolic stoning of Satan. Then this stoning is required in your life, everyday life. It is not a real stoning. Symbolic stoning of Satan. Then this stoning is required in your life, everyday life.

40:36 When you return from Hajj and apply, when you return from Hajj and try to apply the Hajj spirit in your life, then begins the real stoning. When you return from Hajj and apply, when you return from Hajj and try to apply the Hajj spirit in your life, then begins the real stoning.

40:51 When you return from Makkah after observing all those Manasiks and you When you return from Makkah after observing all those Manasiks and you

41:03 begin your living in your family, in your society, then begins the real stoning. begin your living in your family, in your society, then begins the real stoning.

41:15 What is that real stoning? What is that real stoning?

41:18 That is that every time Satan tries to mislead you, That is that every time Satan tries to mislead you,

41:29 every day and night, Satan, Satan is your enemy. Satan is the enemy of man from the beginning of life. every day and night, Satan, Satan is your enemy. Satan is the enemy of man from the beginning of life.

41:45 So Satan always tries to mislead you, So Satan always tries to mislead you,

41:53 tries to deviate you from the straight path tries to deviate you from the straight path

42:00 . Here is required a real stoning. You have to fight Satan. . Here is required a real stoning. You have to fight Satan.

42:10 You have to try not to be influenced by Satan. You have to try not to be influenced by Satan.

42:17 By Satan. You have to kill Satan. You have to fight Satan. So here is the real stoning. By Satan. You have to kill Satan. You have to fight Satan. So here is the real stoning.

42:29 During Hajj, that was a symbolic stoning. And in your real life, it is required real stoning. During Hajj, that was a symbolic stoning. And in your real life, it is required real stoning.

42:47 Without this second stoning, the first stoning is nothing. If you perform symbolic stoning and you fail in real stoning, Without this second stoning, the first stoning is nothing. If you perform symbolic stoning and you fail in real stoning,

43:04 then your stoning is nothing. then your stoning is nothing.

43:13 It is simply rituals that have no value. It is simply rituals that have no value.

43:23 So Hajj spirit requires real stoning in your life. So Hajj spirit requires real stoning in your life.

43:37 So you have to adopt Hajj in your So you have to adopt Hajj in your

43:44 lifetime activities that I call applied Hajj. So ritual Hajj was performed in Makkah, but applied Hajj is to be performed in your home, your society, in your country, everywhere in the world. lifetime activities that I call applied Hajj. So ritual Hajj was performed in Makkah, but applied Hajj is to be performed in your home, your society, in your country, everywhere in the world.

44:07 Then what is sacrifice, animal sacrifice? It is not simply a sacrifice. Then what is sacrifice, animal sacrifice? It is not simply a sacrifice.

44:18 It is also a symbol It is also a symbol

44:24 . Sacrificing animal is a symbol also. What is required is your own sacrifice. You have to sacrifice yourself. . Sacrificing animal is a symbol also. What is required is your own sacrifice. You have to sacrifice yourself.

44:38 Simply sacrificing animal is nothing. You have to sacrifice yourself. That is, you have to sacrifice your desires. Simply sacrificing animal is nothing. You have to sacrifice yourself. That is, you have to sacrifice your desires.

44:55 In real life, there are many occasions that require sacrifice. In real life, there are many occasions that require sacrifice.

45:05 In real life, you have to sacrifice anger. You have to sacrifice malice. In real life, you have to sacrifice anger. You have to sacrifice malice.

45:19 You have to sacrifice self-interest. You have to sacrifice self-interest.

45:25 You have to sacrifice intolerance. You have to sacrifice intolerance.

45:33 So animal sacrifice is simply a ritual. And the real sacrifice is needed in your daily life. So animal sacrifice is simply a ritual. And the real sacrifice is needed in your daily life.

45:49 Without this kind of applied Hajj, there is nothing. So the Prophet of Islam said, "Al-Hajjul Mabrur, Less Rauj Down Lil Jannah." This is the meaning of Hajjul Mabrur, Without this kind of applied Hajj, there is nothing. So the Prophet of Islam said, "Al-Hajjul Mabrur, Less Rauj Down Lil Jannah." This is the meaning of Hajjul Mabrur,

46:05 true Hajj. Al-Hajjul Mabrur means true Hajj. The reward of true Hajj is eternal paradise. true Hajj. Al-Hajjul Mabrur means true Hajj. The reward of true Hajj is eternal paradise.

46:17 So what is true Hajj? So what is true Hajj?

46:19 True Hajj means that includes the applied Hajj also. True Hajj means that True Hajj means that includes the applied Hajj also. True Hajj means that

46:29 includes the spirit of Hajj also. Al-Hajjul Mabrur means true Hajj. And true Hajj means Hajj with rituals as well as with spirit. includes the spirit of Hajj also. Al-Hajjul Mabrur means true Hajj. And true Hajj means Hajj with rituals as well as with spirit.

46:45 Hajj with Manasiks as well as with its application. This is the Al-Hajjul Mabrur. This is the true Hajj. Hajj with Manasiks as well as with its application. This is the Al-Hajjul Mabrur. This is the true Hajj.

46:58 The reward of spirit Hajj is nothing. The reward of spirit Hajj is nothing.

47:03 So Al-Hajjul Mabrur, Less Rauj Down Lil Jannah, the reward of a true Hajj is eternal paradise. So Al-Hajjul Mabrur, Less Rauj Down Lil Jannah, the reward of a true Hajj is eternal paradise.

47:19 So true Hajj means Hajj with rituals as well as with spirit. So true Hajj means Hajj with rituals as well as with spirit.

47:32 When your Hajj includes both the aspects of Hajj, then your Hajj is Hajjul Mabrur and true Hajj. When your Hajj includes both the aspects of Hajj, then your Hajj is Hajjul Mabrur and true Hajj.

47:42 And this Hajj will lead to you, this Hajj will be And this Hajj will lead to you, this Hajj will be

47:53 accepted by God and you will find entry into paradise in the world hereafter. accepted by God and you will find entry into paradise in the world hereafter.

48:04 So it is very important to know that So it is very important to know that

48:11 without application, Hajj is nothing. without application, Hajj is nothing.

48:18 Without spirit, Hajj is nothing. Without spirit, Hajj is nothing.

48:27 Then Then

48:36 there is an assembly in Arafat. Arafat is a field, a valley. there is an assembly in Arafat. Arafat is a field, a valley.

48:49 Here all the Hajji gather Here all the Hajji gather

48:57 in white ihram. It is a very beautiful scene. All men and women, all the men, poor and rich, in white ihram. It is a very beautiful scene. All men and women, all the men, poor and rich,

49:14 and and

49:17 young and old, all men young and old, all men

49:27 with, all men gather here in Arafat with the same dress with, all men gather here in Arafat with the same dress

49:39 . That is ihram, white ihram. So here you see that all the differences disappear. . That is ihram, white ihram. So here you see that all the differences disappear.

49:51 If you see that scene, you will find that all the differences disappear. If you see that scene, you will find that all the differences disappear.

50:02 All are one and the same. No poor, no rich. No ruler, no ruled. All are one and the same. No poor, no rich. No ruler, no ruled.

50:12 No black, no white. No black, no white.

50:18 All are one and the same. It is a great lesson of equality. All are one and the same. It is a great lesson of equality.

50:28 Arafat is a great lesson of unity, Arafat is a great lesson of unity,

50:34 equality. equality.

50:39 It is so unique that one Indian scholar, Swami Vivekananda, has, It is so unique that one Indian scholar, Swami Vivekananda, has,

50:52 Swami Vivekananda was thrilled by knowing this phenomenon of Islam. Swami Vivekananda was thrilled by knowing this phenomenon of Islam.

50:59 He said, "If ever any religion approached to this equality, it is Islam and Islam alone." He said, "If ever any religion approached to this equality, it is Islam and Islam alone."

51:13 So one aspect of Hajj is equality. Equality. So one aspect of Hajj is equality. Equality.

51:24 No superior race, no inferior race. No superior race, no inferior race.

51:31 All are one and the same. The Prophet of Islam declared here in his Khutbah, Hajjatul Wida, All are one and the same. The Prophet of Islam declared here in his Khutbah, Hajjatul Wida,

51:45 "La fadha li Arabiin ala ajamiin, wala li Arabiin ala ajamiin, wala li asfada ala ahmara, wala li ahmara, wala asfada illa biqwa." "La fadha li Arabiin ala ajamiin, wala li Arabiin ala ajamiin, wala li asfada ala ahmara, wala li ahmara, wala asfada illa biqwa."

51:59 It means that It means that

52:04 Arabs have no superiority upon non-Arabs. And non-Arabs have no superiority upon Arabs. Arabs have no superiority upon non-Arabs. And non-Arabs have no superiority upon Arabs.

52:15 Whites have no superiority upon Blacks. And Blacks have no superiority upon Whites. All are equal. Whites have no superiority upon Blacks. And Blacks have no superiority upon Whites. All are equal.

52:25 All are equal. All are equal.

52:31 This is the greatest declaration of equality. This is the greatest declaration of equality.

52:38 So equality is also a great spirit of Hajj. Now, there is also an applied aspect of this equality. So equality is also a great spirit of Hajj. Now, there is also an applied aspect of this equality.

52:51 Here in Arafat, it is demonstrated as rituals. In Arafat, the equality is demonstrated. Here in Arafat, it is demonstrated as rituals. In Arafat, the equality is demonstrated.

53:07 Arafat is a demonstration of equality. Arafat is a demonstration of equality.

53:13 The assembly in Arafat is a demonstration of equality. But this is a ritual demonstration, The assembly in Arafat is a demonstration of equality. But this is a ritual demonstration,

53:25 a ritual kind of assembly. a ritual kind of assembly.

53:28 The real equality is required in life. In life, when you return from Hajj and you are living in your society, in your family, in your country, you have to follow the same spirit. The real equality is required in life. In life, when you return from Hajj and you are living in your society, in your family, in your country, you have to follow the same spirit.

53:46 You have to give respect to all, all, to all. So respect for all is the true spirit of Hajj. You have to give respect to all, all, to all. So respect for all is the true spirit of Hajj.

53:56 And what is equality? And what is equality?

53:59 Equality is not simply equality in uniform. Equality is not simply equality in uniform.

54:05 Equality is not simply wearing Equality is not simply wearing

54:14 an uniform. an uniform.

54:16 No. Equality is equality of spirit. You have to pay respect to all mankind. No. Equality is equality of spirit. You have to pay respect to all mankind.

54:30 You know there is a Hadith that the Prophet of Islam, during that time, there were some non-Muslims in Madinah. You know there is a Hadith that the Prophet of Islam, during that time, there were some non-Muslims in Madinah.

54:42 So once the Prophet of Islam saw a non-Muslim and he stood in respect. So once the Prophet of Islam saw a non-Muslim and he stood in respect.

54:52 So someone said that, "O Prophet, he was a non-Muslim. So someone said that, "O Prophet, he was a non-Muslim.

54:57 He was not a Muslim." So the Prophet said, "Alaisat nafsan, was he not a human being He was not a Muslim." So the Prophet said, "Alaisat nafsan, was he not a human being

55:07 ?" It means that every human being is worthy of respect. ?" It means that every human being is worthy of respect.

55:15 This is the spirit of Hajj. Every human being is equal. Every human being is worthy of respect. This is the spirit of Hajj. Every human being is equal. Every human being is worthy of respect.

55:27 You have to respect, you have to pay respect to all mankind, to all human beings. This is also a spirit of Hajj. You have to respect, you have to pay respect to all mankind, to all human beings. This is also a spirit of Hajj.

55:39 There is a verse in the Quran, "Lakum dinukum wali adin." This is a formula of multicultural society, multi-religious society. There is a verse in the Quran, "Lakum dinukum wali adin." This is a formula of multicultural society, multi-religious society.

55:50 How to live in a multi-religious society? How to live in a multi-religious society?

55:54 How to live in a multicultural society? The Quran gives us a very simple formula, very simple formula. How to live in a multicultural society? The Quran gives us a very simple formula, very simple formula.

56:06 "Lakum dinukum wali adin." For you, your religion. For me, mine. For you, your religion. "Lakum dinukum wali adin." For you, your religion. For me, mine. For you, your religion.

56:16 For me, mine. So this formula is based on a very simple principle. For me, mine. So this formula is based on a very simple principle.

56:25 That is, That is,

56:29 follow one and respect all follow one and respect all

56:33 . This is the Quranic formula. Follow one and respect all. The spirit of this formula is inculcated during Hajj. . This is the Quranic formula. Follow one and respect all. The spirit of this formula is inculcated during Hajj.

56:49 So we have to apply this spirit also in our society. So we have to apply this spirit also in our society.

56:56 It is also a very important aspect of Hajj. It is also a very important aspect of Hajj.

57:02 So Hajj is a complete scheme of life. All those rituals you perform in Hajj So Hajj is a complete scheme of life. All those rituals you perform in Hajj

57:19 have some lessons. All these rituals symbolize some very important virtues, some very important principles. have some lessons. All these rituals symbolize some very important virtues, some very important principles.

57:29 You have to learn all those principles. You have to inculcate all those spirits in your life and then translate it into daily life, into your social life, in your family life. You have to learn all those principles. You have to inculcate all those spirits in your life and then translate it into daily life, into your social life, in your family life.

57:47 So Hajj begins in Makkah. But So Hajj begins in Makkah. But

57:54 Hajj begins in Makkah as some Manasiks, some rituals. But you have to apply this in your real life, in your society, in your home, in your country. Hajj begins in Makkah as some Manasiks, some rituals. But you have to apply this in your real life, in your society, in your home, in your country.

58:11 In this sense, I can say there are two parts of Hajj: Hajj and applied Hajj. Hajj and Hajj culture, rituals and spirit. In this sense, I can say there are two parts of Hajj: Hajj and applied Hajj. Hajj and Hajj culture, rituals and spirit.

58:25 So if you want to perform that kind of Hajj which will be acceptable to God, you have to try to So if you want to perform that kind of Hajj which will be acceptable to God, you have to try to

58:38 perform Hajj in the complete sense of the word. perform Hajj in the complete sense of the word.

58:43 "Aqoola qouli haza, astaghfirullah, li walukum ajma'in." "Aqoola qouli haza, astaghfirullah, li walukum ajma'in."

Hajj and Its Application in Daily Life October 20, 2007 Maulana Wahiduddin Khan