Name: Exploring the Deeper Meaning and Spiritual Significance of Hajj May 18, 2025 — Maulana Wahiduddin Khan
Uploaded: 2025-01-01
Duration: 54 min 47 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “Exploring the Deeper Meaning and Spiritual Significance of Hajj May 18, 2025”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:00 Assalamualaikum. As we approach the month of Hajj, we thought of doing a special session on understanding the deeper and spiritual significance of Hajj with Dr. Assalamualaikum. As we approach the month of Hajj, we thought of doing a special session on understanding the deeper and spiritual significance of Hajj with Dr.

0:12 Sannyas Nayan Khan. As we know that Hajj is a form of global collective worship, its dates are determined by the lunar Islamic calendar. Sannyas Nayan Khan. As we know that Hajj is a form of global collective worship, its dates are determined by the lunar Islamic calendar.

0:23 While other acts of worship are reminders of God, Hajj represents the utmost closeness one can have with one's Lord. While other acts of worship are reminders of God, Hajj represents the utmost closeness one can have with one's Lord.

0:31 When a person is standing before the Kaaba, it is as if he's standing before the Lord of the Kaaba. When a person circumambulates the Kaaba, it is as if, after discovering God Almighty, he's circling Him in thrilled devotion. When a person is standing before the Kaaba, it is as if he's standing before the Lord of the Kaaba. When a person circumambulates the Kaaba, it is as if, after discovering God Almighty, he's circling Him in thrilled devotion.

0:48 When you hold onto the Multazam and pray, it is as if you are holding onto the garment of your very Master and pouring your heartfelt supplications. When you hold onto the Multazam and pray, it is as if you are holding onto the garment of your very Master and pouring your heartfelt supplications.

0:59 So let me take you straight to Dr. Sannyas Nayan Khan and understand the deeper and spiritual aspects of Hajj in today's session. So let me take you straight to Dr. Sannyas Nayan Khan and understand the deeper and spiritual aspects of Hajj in today's session.

1:08 Assalamualaikum, Doctor Sahib. Wa alaikum assalam, kaisay hain mizaj hain? Ji alh Assalamualaikum, Doctor Sahib. وعلیکم السلام، کیسے ہیں مزاج ہیں؟ جی الح

1:12 m dullah. Doctor Sahib, Hajj has its root in the journey that Prophet Ibrahim undertook 4000 years ago with his family, that is his wife Hazrat Hajrah and their son Ismail. مدللہ۔ ڈاکٹر صاحب، Hajj has its root in the journey that Prophet Ibrahim undertook 4000 years ago with his family, that is his wife Hazrat Hajrah and their son Ismail.

1:26 So my first question is that what is the historical significance of their journey? Bismillah hir rahman nir rahim, rab ishrah li sadri wa yassir li amri, wahlul uqdatan min lisani yafqahu qawli. So my first question is that what is the historical significance of their journey? بسم اللہ الرحمن الرحیم، رب اشرح لی صدری ویسر لی امری، واحل العقدۃ من لسانی یفقہ قولی۔

1:40 Yes, you are Yes, you are

1:41 right, the story of Hajj starts from Ibrahim alaihis salam about 4000 years ago, as you said, when Ibrahim alaihis salam was blessed with the child Ismail right, the story of Hajj starts from Ibrahim alaihis salam about 4000 years ago, as you said, when Ibrahim alaihis salam was blessed with the child Ismail

1:57 alaihis salam. So he was about, when he was about two years old, God commanded Ibrahim to travel to Makkah. alaihis salam. So he was about, when he was about two years old, God commanded Ibrahim to travel to Makkah.

2:09 And Ibrahim alaihis salam and his wife Hajrah Razi Allah Anha began the journey from Canaan. And Ibrahim alaihis salam and his wife Hajrah رضی اللہ عنہا began the journey from Canaan.

2:19 Canaan is the name of Syria and Palestine was called Canaan at that time. Canaan is the name of Syria and Palestine was called Canaan at that time.

2:28 So they started their journey from Holy Land, and it must have been a very long journey, as you can see, starting from Canaan to Makkah is a very long journey. So they started their journey from Holy Land, and it must have been a very long journey, as you can see, starting from Canaan to Makkah is a very long journey.

2:41 They were riding on a donkey or some kind of mule, and Jibreel alaihis salam was guiding him. They were riding on a donkey or some kind of mule, and Jibreel alaihis salam was guiding him.

2:48 So it must be a very, very difficult journey. So whenever Ibrahim alaihis salam saw a village or a town, he would happily ask, he would ask Jibreel, "Is this the place where God wants us to send?" So Jibreel said, "No, you have to go further." So it must be a very, very difficult journey. So whenever Ibrahim alaihis salam saw a village or a town, he would happily ask, he would ask Jibreel, "Is this the place where God wants us to send?" So Jibreel said, "No, you have to go further."

3:10 So they kept on, Ibrahim alaihis salam kept on asking Jibreel that, "Is this the village, this town where we should reach?" So he kept on saying that, "No, you have to go further." So finally they reached to a barren valley which was empty So they kept on, Ibrahim alaihis salam kept on asking Jibreel that, "Is this the village, this town where we should reach?" So he kept on saying that, "No, you have to go further." So finally they reached to a barren valley which was empty

3:35 of people, no people, no vegetation, no houses, no resources, surrounded by mountains and stones. of people, no people, no vegetation, no houses, no resources, surrounded by mountains and stones.

3:45 So Jibreel said that, "This is the place where God wants you to settle." So Ibrahim alaihis salam asked Hajrah to sit under the tree with the child Ismail who was just two years old at that time, infant. So Jibreel said that, "This is the place where God wants you to settle." So Ibrahim alaihis salam asked Hajrah to sit under the tree with the child Ismail who was just two years old at that time, infant.

4:04 And Ibrahim alaihis salam gave some water, water skin filled with water, and some dates, and he started to go away. And Ibrahim alaihis salam gave some water, water skin filled with water, and some dates, and he started to go away.

4:14 So Hajrah said, "Why are you leaving us alone? How can we survive in this place where there is nothing, no human being?" So Hajrah said, "Why are you leaving us alone? How can we survive in this place where there is nothing, no human being?

4:26 Why are you leaving us in this barren land without people, without provision?" Why are you leaving us in this barren land without people, without provision?"

4:32 So Ibrahim alaihis salam kept quiet, he didn't say anything. And Hajrah asked a second time, followed him, and he kept quiet again. So Ibrahim alaihis salam kept quiet, he didn't say anything. And Hajrah asked a second time, followed him, and he kept quiet again.

4:45 So the third time when Hajrah asked the same question and he didn't say any, he didn't give any reply, then Hajrah said, "Has God commanded you to do this?" So the third time when Hajrah asked the same question and he didn't say any, he didn't give any reply, then Hajrah said, "Has God commanded you to do this?"

5:01 So Prophet Ibrahim alaihis salam said, "Yes." Then Hajrah said something amazing with a deep breath, she said confidently that, "Then Allah will not waste us." I mean, this was her commitment and courage that she knew that God will help her even in this place where there is no one or no provision, nothing. So Prophet Ibrahim alaihis salam said, "Yes." Then Hajrah said something amazing with a deep breath, she said confidently that, "Then Allah will not waste us." I mean, this was her commitment and courage that she knew that God will help her even in this place where there is no one or no provision, nothing.

5:30 So Ibrahim alaihis salam left them and he walked until he reached a small mountain from where he could see Hajrah and the baby, but she couldn't see Ibrahim alaihis salam. So Ibrahim alaihis salam left them and he walked until he reached a small mountain from where he could see Hajrah and the baby, but she couldn't see Ibrahim alaihis salam.

5:45 So there he raised his hands in tears and prayed, "Rabbana inni askantum min zuriati bivadi ghayr zi zarain in the Baitikal Muharram.\ So there he raised his hands in tears and prayed, "Rabbana inni askantum min zuriati bivadi ghayr zi zarain in the Baitikal Muharram.

5:59 Our Lord, I have left some of my family in this barren valley near your sacred house. Please take care of them." Then he left. Our Lord, I have left some of my family in this barren valley near your sacred house. Please take care of them." Then he left.

6:12 Soon the water and dates which Ibrahim alaihis salam gave to Hajrah, they all finished and the baby was crying for want of water. Soon the water and dates which Ibrahim alaihis salam gave to Hajrah, they all finished and the baby was crying for want of water.

6:23 So she looked here and there, but there was no one. So she looked here and there, but there was no one.

6:27 So she put the baby there and walked a little nearby. So she put the baby there and walked a little nearby.

6:36 There were two small hills, as we know, it's Safa and Barwa. So she ran between those two small hills in search of water or maybe she could find somebody who might help her, but she couldn't find There were two small hills, as we know, it's Safa and Barwa. So she ran between those two small hills in search of water or maybe she could find somebody who might help her, but she couldn't find

6:51 . And on the seventh time coming back forth, she came to Safa and saw that somebody is standing, a man is standing near Ismail where she left the baby Ismail, . And on the seventh time coming back forth, she came to Safa and saw that somebody is standing, a man is standing near Ismail where she left the baby Ismail,

7:06 and he was Jibreel. So he came to help her, and Jibreel struck the ground with his foot and water gushed from the ground, and this is the water which we know today as Zamzam. and he was Jibreel. So he came to help her, and Jibreel struck the ground with his foot and water gushed from the ground, and this is the water which we know today as Zamzam.

7:21 So this was a miraculous, in this miraculous way, Allah saved Hajrah and her baby Ismail alaihis salam. And slowly people started to arrive and settle near the water, and a tribe, Jurhum, also settled there. So this was a miraculous, in this miraculous way, Allah saved Hajrah and her baby Ismail alaihis salam. And slowly people started to arrive and settle near the water, and a tribe, Jurhum, also settled there.

7:36 And Ibrahim alaihis salam used to visit the place from time to time to look after his family. And Ibrahim alaihis salam used to visit the place from time to time to look after his family.

7:45 So although the Kaaba was not yet built, but this place was where Kaaba stands today. So although the Kaaba was not yet built, but this place was where Kaaba stands today.

7:57 Right. Doctor Sahib, as we look into the scriptures and study the history, we find also this very important incident that Prophet Ibrahim had a very profound dream of sacrificing his son Isma Right. Doctor Sahib, as we look into the scriptures and study the history, we find also this very important incident that Prophet Ibrahim had a very profound dream of sacrificing his son Isma

8:11 il. If you could tell us about the story and its significance. Yeah, actually Prophet Ismail alaihis salam, the son, played a very central and very active role in the legacy of Hajj. il. If you could tell us about the story and its significance. Yeah, actually Prophet Ismail alaihis salam, the son, played a very central and very active role in the legacy of Hajj.

8:27 And from the young age, he showed deep faith and understanding of God's mission And from the young age, he showed deep faith and understanding of God's mission

8:34 . And when Ismail alaihis salam was hardly ten years old, so Ibrahim alaihis salam said to him, this is in the Quran, "Qala ya Buniyya inni ara fil manami anni asbahuka fanzur maza tara" that I saw in my dream, . And when Ismail alaihis salam was hardly ten years old, so Ibrahim alaihis salam said to him, this is in the Quran, "Qala ya Buniyya inni ara fil manami anni asbahuka fanzur maza tara" that I saw in my dream,

8:57 "O my little son, I saw in my dream that I am sacrificing you. "O my little son, I saw in my dream that I am sacrificing you.

9:02 So tell me, what do you think about it?" And look at the answer, a ten-year-old boy is what he is saying. So tell me, what do you think about it?" And look at the answer, a ten-year-old boy is what he is saying.

9:11 He says, "Qala ya ab tif'al ma tu'mar" O my dear father, He says, "Qala ya ab tif'al ma tu'mar" O my dear father,

9:28 "O my dear father, do as you are commanded." So tajiduni inshaAllah min asabireen. "O my dear father, do as you are commanded." So tajiduni inshaAllah min asabireen.

9:37 And God willing, you will find me steadfast. "Falumma aslama watallahu lil jabeen." And when they both submitted to Allah and he had laid his son down on his face, then Allah called out to him, And God willing, you will find me steadfast. "Falumma aslama watallahu lil jabeen." And when they both submitted to Allah and he had laid his son down on his face, then Allah called out to him,

9:56 "Wanadaynahu an ya Ibrahim qad saddaqtar ru'ya." We called Ibrahim that you have fulfilled the dream. "Wanadaynahu an ya Ibrahim qad saddaqtar ru'ya." We called Ibrahim that you have fulfilled the dream.

10:10 "Inna kazalika naj "Inna kazalika naj

10:12 zil muhsineen." This is how we reward those who do good deeds. This was a great trial for Ibrahim alaihis salam. zil muhsineen." This is how we reward those who do good deeds. This was a great trial for Ibrahim alaihis salam.

10:24 And when God showed Ibrahim the dream that he should sacrifice his son, so Ibrahim alaihis salam was ready in literal sense. And when God showed Ibrahim the dream that he should sacrifice his son, so Ibrahim alaihis salam was ready in literal sense.

10:36 But the dream was a symbolic dream, and it meant that he and his son would dedicate, should dedicate their lives to the cause of God. But the dream was a symbolic dream, and it meant that he and his son would dedicate, should dedicate their lives to the cause of God.

10:48 It was about committing one's life, one's time, one's resources in the cause, in the service of God. It was about committing one's life, one's time, one's resources in the cause, in the service of God.

10:57 And the similar kind of sacrifice is expected from the believers as well, to spend their time, their energy, their money in the cause of God, to dedicate themselves wholeheartedly for His path. And the similar kind of sacrifice is expected from the believers as well, to spend their time, their energy, their money in the cause of God, to dedicate themselves wholeheartedly for His path.

11:14 So this is a very important lesson which we derive from this story. Right. So this is a very important lesson which we derive from this story. Right.

11:20 Doctor Sahib, when we read the Quran in chapter 3, we find this verse which says that the first house that was built for mankind was the one which was in Makkah. Doctor Sahib, when we read the Quran in chapter 3, we find this verse which says that the first house that was built for mankind was the one which was in Makkah.

11:31 And then Quran further says that it's a source of, it's a blessed place and a source of guidance for mankind. So my question is, how did Prophet Ibrahim and Ismail come about to build the Kaaba? And then Quran further says that it's a source of, it's a blessed place and a source of guidance for mankind. So my question is, how did Prophet Ibrahim and Ismail come about to build the Kaaba?

11:44 And what relevance does it have for Muslims today? And what relevance does it have for Muslims today?

11:47 Yes, this is a very important question. And Prophet Ibrahim alaihis salam had another big task. He asked his son to help him build the Kaaba because Allah ordered him to build the Kaaba. Yes, this is a very important question. And Prophet Ibrahim alaihis salam had another big task. He asked his son to help him build the Kaaba because Allah ordered him to build the Kaaba.

12:03 So at that time, Ismail alaihis salam was in his youth, like 20 years, 25 years. So at that time, Ismail alaihis salam was in his youth, like 20 years, 25 years.

12:10 So he eagerly helped his father, and he was a horse rider. And Ibrahim alaihis salam said that, "I want to build the Kaaba. So he eagerly helped his father, and he was a horse rider. And Ibrahim alaihis salam said that, "I want to build the Kaaba.

12:22 I want to make the walls of the Kaaba. And will you help me I want to make the walls of the Kaaba. And will you help me

12:27 ?" So he said, "Yes, surely I will help you." And he went around and found the stones and brought the stones. And slowly Ibrahim alaihis salam was placing the stones to make the walls of the Kaaba. ?" So he said, "Yes, surely I will help you." And he went around and found the stones and brought the stones. And slowly Ibrahim alaihis salam was placing the stones to make the walls of the Kaaba.

12:43 And when all the walls were completed, the Kaaba, the structure was completed, Ibrahim alaihis salam said, "Now bring a stone of a different And when all the walls were completed, the Kaaba, the structure was completed, Ibrahim alaihis salam said, "Now bring a stone of a different

12:52 color." So Ismail alaihis salam looked around and searched and found a black stone. So he brought the black stone, and Ibrahim alaihis salam saw it, took it in his hand, and he liked it. color." So Ismail alaihis salam looked around and searched and found a black stone. So he brought the black stone, and Ibrahim alaihis salam saw it, took it in his hand, and he liked it.

13:06 And he placed it on the eastern wall of the Kaaba, which symbolizes that the Tawaf will start from here and end here. And he placed it on the eastern wall of the Kaaba, which symbolizes that the Tawaf will start from here and end here.

13:18 So still that black So still that black

13:21 stone is there. It is the original relic of the time of Ibrahim alaihis salam. And you know, as Prophet Muhammad sallallahu alaihi wa sallam kissed it, and when Umar radiAllahu anhu came, he said, he directly addressed to the black stone, he said, "You are just a stone. stone is there. It is the original relic of the time of Ibrahim alaihis salam. And you know, as Prophet Muhammad sallallahu alaihi wa sallam kissed it, and when Umar radiAllahu anhu came, he said, he directly addressed to the black stone, he said, "You are just a stone.

13:40 You can't benefit me or harm me. But if I had not seen Prophet sallallahu alaihi wa sallam kissing you, I would have never kissed you." So this is just a stone of a different color. You can't benefit me or harm me. But if I had not seen Prophet sallallahu alaihi wa sallam kissing you, I would have never kissed you." So this is just a stone of a different color.

13:51 People have a lot of stories that it has come from heaven and it was white and it became black People have a lot of stories that it has come from heaven and it was white and it became black

13:57 . These are all stories which have nothing to do. So the Quran says, when they built it, built the Kaaba, both father and son made a very beautiful dua, . These are all stories which have nothing to do. So the Quran says, when they built it, built the Kaaba, both father and son made a very beautiful dua,

14:12 "Wa izyarfau Ibrahim ul qawaida min al baiti wa Ismail. Rabbana taqabbal minna innaka anta samiul alim." Very beautiful "Wa izyarfau Ibrahim ul qawaida min al baiti wa Ismail. Rabbana taqabbal minna innaka anta samiul alim." Very beautiful

14:20 dua that when Ibrahim and Ismail were building, raising the foundation of the Kaaba, they prayed, "Rabbana taqabbal minna innaka anta samiul alim." Our Lord, accept this from us. dua that when Ibrahim and Ismail were building, raising the foundation of the Kaaba, they prayed, "Rabbana taqabbal minna innaka anta samiul alim." Our Lord, accept this from us.

14:32 You are all hearing, all knowing. And this is a very important aspect of dua that they prayed for acceptance of dua. You are all hearing, all knowing. And this is a very important aspect of dua that they prayed for acceptance of dua.

14:46 When we do any good work for the cause of God, we should also pray to God that please accept our dua. When we do any good work for the cause of God, we should also pray to God that please accept our dua.

14:57 So this is a very nice way that they are doing such a big task, and still they are humbly calling upon God that may God accept our humble effort. So this is a very nice way that they are doing such a big task, and still they are humbly calling upon God that may God accept our humble effort.

15:11 Ameen. Rabbana waja'alla muslimeen ilak wa min zuriati. Min zuriatina ummatan muslimatan lak wa arina manasikana wa tub alayna innaka anta tawabbur rahim Ameen. Rabbana waja'alla muslimeen ilak wa min zuriati. Min zuriatina ummatan muslimatan lak wa arina manasikana wa tub alayna innaka anta tawabbur rahim

15:23 . This is also a nice dua. Lord, make us submissive to You and make our descendants a nation that will submit to You. . This is also a nice dua. Lord, make us submissive to You and make our descendants a nation that will submit to You.

15:32 Teach us our rights of worship and turn to us in mercy. You are the forgiving, the merciful one. So this is also a very important dua that the believer is asking for mercy and for for Teach us our rights of worship and turn to us in mercy. You are the forgiving, the merciful one. So this is also a very important dua that the believer is asking for mercy and for for

15:49 giveness. Ismail alaihis salam's role was not just helping his father. His sacrifice, his service, and prayers are part of the Hajj spirit. giveness. Ismail alaihis salam's role was not just helping his father. His sacrifice, his service, and prayers are part of the Hajj spirit.

16:05 And he wasn't just a son of a prophet, but he was a partner in the divine mission And he wasn't just a son of a prophet, but he was a partner in the divine mission

16:13 . So Ismail alaihis salam helped in building the sacred history. . So Ismail alaihis salam helped in building the sacred history.

16:21 So in this way, the Kaaba was built. And So in this way, the Kaaba was built. And

16:31 you know that people are coming from all directions. It's such an important aspect. you know that people are coming from all directions. It's such an important aspect.

16:39 Right. Right.

16:40 Doctor Sahib, and like you explained that this is then how, you know, the Kaaba was built. If we go back in history, we find that when Prophet Ibrahim, with the help of his son Ismail, built the Kaaba, and at that point of time, God commanded him to give a call Doctor Sahib, and like you explained that this is then how, you know, the Kaaba was built. If we go back in history, we find that when Prophet Ibrahim, with the help of his son Ismail, built the Kaaba, and at that point of time, God commanded him to give a call

16:57 . But Prophet Ibrahim was reluctant. He thought that how would the entire humanity hear his voice? But the verse came in the Quran that, "Call mankind for pilgrimage. . But Prophet Ibrahim was reluctant. He thought that how would the entire humanity hear his voice? But the verse came in the Quran that, "Call mankind for pilgrimage.

17:09 They will come to you on foot and by every lean camel, by every distant track." So there is a great significance on the original call that Prophet Ibrahim gave. They will come to you on foot and by every lean camel, by every distant track." So there is a great significance on the original call that Prophet Ibrahim gave.

17:21 What is that significance, Doctor Sahib, and how does it become relevant for us in today's What is that significance, Doctor Sahib, and how does it become relevant for us in today's

17:27 time? Yes, absolutely. After the construction of the Kaaba, as you said, Allah instructed Ibrahim alaihis salam to call people for pilgrimage. time? Yes, absolutely. After the construction of the Kaaba, as you said, Allah instructed Ibrahim alaihis salam to call people for pilgrimage.

17:40 And Ibrahim alaihis salam was in doubt whether, how my voice will reach to people? There are mountain And Ibrahim alaihis salam was in doubt whether, how my voice will reach to people? There are mountain

17:46 s. So Allah said, "This is your duty to call, and Allah would ensure the message will reach to all people." So Ibrahim alaihis salam stood on Mount Abu Qubais, s. So Allah said, "This is your duty to call, and Allah would ensure the message will reach to all people." So Ibrahim alaihis salam stood on Mount Abu Qubais,

18:02 which is near the Kaaba, and he said, "O people, Allah has prescribed Hajj upon you. So perform which is near the Kaaba, and he said, "O people, Allah has prescribed Hajj upon you. So perform

18:10 Hajj. Allah has built His house, so you perform pilgrimage to this house." So according to a Hadith, when he gave this call, all the creation, including those yet to be born, they heard it and they responded, "Labbayk Allahumma Labbayk. Hajj. Allah has built His house, so you perform pilgrimage to this house." So according to a Hadith, when he gave this call, all the creation, including those yet to be born, they heard it and they responded, "Labbayk Allahumma Labbayk.

18:33 Here I am, O Allah, here I am." Here I am, O Allah, here I am."

18:37 So this event is mentioned in the Quran as, "Wa azzin fil nasi bil Hajj ya tuuka rijalan So this event is mentioned in the Quran as, "Wa azzin fil nasi bil Hajj ya tuuka rijalan

18:47 wa 'ala kulli damarin ya teena min kulli fajjin ameeq." wa 'ala kulli damarin ya teena min kulli fajjin ameeq."

18:51 As you also mentioned, that proclaim to the people As you also mentioned, that proclaim to the people

18:56 the Hajj, they will come to you on foot and on every lean camel, and they will come the Hajj, they will come to you on foot and on every lean camel, and they will come

19:03 from every distant from every distant

19:06 place, every distant place. place, every distant place.

19:09 So this proclamation initiated the tradition of Hajj, which continues to this day and draws millions of believers annually to Makkah to perform the pilgrimage, fulfilling the call of Ibrahim alaihis salam. So this proclamation initiated the tradition of Hajj, which continues to this day and draws millions of believers annually to Makkah to perform the pilgrimage, fulfilling the call of Ibrahim alaihis salam.

19:29 Right. Right.

19:30 Doctor Sahib, also one aspect of the Hajj is that, you know, when people gather from different countries at one place, they replace their national clothing with ihram, which is an unstitched cloth, white in color. Doctor Sahib, also one aspect of the Hajj is that, you know, when people gather from different countries at one place, they replace their national clothing with ihram, which is an unstitched cloth, white in color.

19:45 So in this way, millions of pilgrims are dressed in a similar style, similar color of clothing. So in this way, millions of pilgrims are dressed in a similar style, similar color of clothing.

19:55 It sort of symbolizes a spiritual stat It sort of symbolizes a spiritual stat

19:58 e. What is the significance of the ihram and the deeper meaning of it, if you can explain it to us? Yes, as you said, two white sheets worn by the pilgrim when they start Hajj or Umrah. e. What is the significance of the ihram and the deeper meaning of it, if you can explain it to us? Yes, as you said, two white sheets worn by the pilgrim when they start Hajj or Umrah.

20:13 This has a lot of significance. It is a symbol of simplicity and purpose and equality. This has a lot of significance. It is a symbol of simplicity and purpose and equality.

20:21 It represents leading a simple and purposeful life and focus on the hereafter. And it is a symbol of equality before God. It represents leading a simple and purposeful life and focus on the hereafter. And it is a symbol of equality before God.

20:35 All humans are equal in the eyes of God. And no distinction based on status or appearance. So it is a very positive start. All humans are equal in the eyes of God. And no distinction based on status or appearance. So it is a very positive start.

20:46 It sets the humble and spiritual tone, reminding believers, reminding the pilgrims that righteousness is the true measure of honor in the eyes of God. It sets the humble and spiritual tone, reminding believers, reminding the pilgrims that righteousness is the true measure of honor in the eyes of God.

20:59 So it represents taqwa. And as true distinction, the most righteous and sincere person is closer to God. So it represents taqwa. And as true distinction, the most righteous and sincere person is closer to God.

21:13 So this is a very important aspect that they wear the same kind of dress and same kind of two sheets, So this is a very important aspect that they wear the same kind of dress and same kind of two sheets,

21:28 which also is a symbol of simplicity and also equality, that all the people are one in the eyes of God. which also is a symbol of simplicity and also equality, that all the people are one in the eyes of God.

21:40 R R

21:41 ight. And Doctor Sahib, when pilgrims go for Hajj, they also recite this prayer, "Allahumma Labbayk, Allahumma Labbayk," which means, "Here I am, O Allah, here I am." So what is the significance of this Talbiya and why it is recited? ight. And Doctor Sahib, when pilgrims go for Hajj, they also recite this prayer, "Allahumma Labbayk, Allahumma Labbayk," which means, "Here I am, O Allah, here I am." So what is the significance of this Talbiya and why it is recited?

22:01 What is the significance of it, if you can also explain What is the significance of it, if you can also explain

22:04 this? The word Talbiya comes from the verb Labbah. Labbah, you Labbi, which means to respond to call or pronounce or respond to call. this? The word Talbiya comes from the verb Labbah. Labbah, you Labbi, which means to respond to call or pronounce or respond to call.

22:23 If you go to Arab countries in a classroom, when the teacher says, the students say, "Labbayk, I If you go to Arab countries in a classroom, when the teacher says, the students say, "Labbayk, I

22:33 'm present." So this means that it's an ongoing response and commitment to Allah. 'm present." So this means that it's an ongoing response and commitment to Allah.

22:45 Labbayk, Allahumma Labbayk. Labbayk, La Shareeqalak Labbayk. Innalhamda wa ni'matalak wal mulk La Shareeqalak. Labbayk, Allahumma Labbayk. Labbayk, La Shareeqalak Labbayk. Innalhamda wa ni'matalak wal mulk La Shareeqalak.

22:54 Here I am, O Allah, here I am. Here I am, you have no partner. Here I Here I am, O Allah, here I am. Here I am, you have no partner. Here I

23:00 am, all praise, all grace and sovereignty belongs to you. You have no partner. So the pilgrim expresses their willingness to respond to the call of God. am, all praise, all grace and sovereignty belongs to you. You have no partner. So the pilgrim expresses their willingness to respond to the call of God.

23:15 And it signifies complete surrender and obedience to God's will. And this also signifies the pilgrim's intent to perform Hajj only for the sake of God And it signifies complete surrender and obedience to God's will. And this also signifies the pilgrim's intent to perform Hajj only for the sake of God

23:28 . And it's an affirmation of oneness of God. As the pilgrim repeats that God has no partner, emphasizing Tawhid, yani oneness of God, monotheism. . And it's an affirmation of oneness of God. As the pilgrim repeats that God has no partner, emphasizing Tawhid, yani oneness of God, monotheism.

23:42 And he recognizes that all praise, all grace and authority belong solely to God. So it demonstrates the pilgrim's dedication and commitment during the Hajj. And he recognizes that all praise, all grace and authority belong solely to God. So it demonstrates the pilgrim's dedication and commitment during the Hajj.

23:57 Doc Doc

23:58 tor Sahib, also every pilgrim has to do the Tawaf, which is circumambulation, moving around the Kaaba seven times counterclockwise. tor Sahib, also every pilgrim has to do the Tawaf, which is circumambulation, moving around the Kaaba seven times counterclockwise.

24:08 This is the same thing which Prophet Ibrahim and Prophet Ismail did, affirming their covenant with God Almighty. So what is the spiritual purpose of this circumambulation, the This is the same thing which Prophet Ibrahim and Prophet Ismail did, affirming their covenant with God Almighty. So what is the spiritual purpose of this circumambulation, the

24:19 Tawaf? Yeah, Tawaf is one of the most important parts of Hajj. And it is, as you said, walking around the Kaaba seven times. Tawaf? Yeah, Tawaf is one of the most important parts of Hajj. And it is, as you said, walking around the Kaaba seven times.

24:32 But But

24:33 it's not just like a ritual that you just walk and complete your rite. But it is more, it has a more deeper and spiritual meaning. it's not just like a ritual that you just walk and complete your rite. But it is more, it has a more deeper and spiritual meaning.

24:45 Because Kaaba is the house of Allah, is the center of our faith. So Because Kaaba is the house of Allah, is the center of our faith. So

24:51 God is a pilgrim's most central focus. And Kaaba represents that God will be at the central place in the believer's life. God is a pilgrim's most central focus. And Kaaba represents that God will be at the central place in the believer's life.

25:04 So the continuous movement of the pilgrims around the Kaaba reflects the eternal nature of worship and obedience. So the continuous movement of the pilgrims around the Kaaba reflects the eternal nature of worship and obedience.

25:16 Also, it is a symbol of equality. As all pilgrims perform Tawaf in the same manner, wearing the same clothes, same garment. Also, it is a symbol of equality. As all pilgrims perform Tawaf in the same manner, wearing the same clothes, same garment.

25:29 So it also emphasizes that all are equal in the eyes of God. And Tawaf purifies the heart and soul. So it also emphasizes that all are equal in the eyes of God. And Tawaf purifies the heart and soul.

25:38 It symbolizes love and devotion to God by circling His sacred house. And it acts as a renewal of faith. It symbolizes love and devotion to God by circling His sacred house. And it acts as a renewal of faith.

25:50 It revives the commitment to live a God-oriented life. And one of the most important aspects of Tawaf is that the pilgrim feels as if he is walking along the prophets. It revives the commitment to live a God-oriented life. And one of the most important aspects of Tawaf is that the pilgrim feels as if he is walking along the prophets.

26:05 Because Ibrahim alaihis salam, Ismail alaihis salam, Hajar, Rasulullah Sallallahu Alaihi Wasallam and Sahaba, they all walked the same path Because Ibrahim alaihis salam, Ismail alaihis salam, Hajar, Rasulullah Sallallahu Alaihi Wasallam and Sahaba, they all walked the same path

26:12 . So it's a great feeling that you are part of that great Karama who started this movement . So it's a great feeling that you are part of that great Karama who started this movement

26:21 . So it's following the footsteps of the prophets, inspiring pilgrims to pledge to walk the path of the prophet, not in the literal sense, but in the sense that they will be part of the prophetic mission of conveying God's message to people. . So it's following the footsteps of the prophets, inspiring pilgrims to pledge to walk the path of the prophet, not in the literal sense, but in the sense that they will be part of the prophetic mission of conveying God's message to people.

26:40 And this is one of the, I think, biggest takeaways for a pilgrim. And also Tawaf teaches the believers to keep God at the center of their life. And this is one of the, I think, biggest takeaways for a pilgrim. And also Tawaf teaches the believers to keep God at the center of their life.

26:52 And by performing Tawaf alongside the pilgrims from diverse backgrounds, you see, when you go and do Tawaf, you will find almost all nationalities there. And by performing Tawaf alongside the pilgrims from diverse backgrounds, you see, when you go and do Tawaf, you will find almost all nationalities there.

27:06 From Africa, from Brazil, from Europe, from America, from China. I mean, you will see all the national From Africa, from Brazil, from Europe, from America, from China. I mean, you will see all the national

27:14 ities there. This is an amazing scene. So by performing Tawaf with pilgrims from diverse backgrounds, from different countries, one learns that all are equal in the eyes of God. ities there. This is an amazing scene. So by performing Tawaf with pilgrims from diverse backgrounds, from different countries, one learns that all are equal in the eyes of God.

27:28 And it's very, it humbles one's ego. And the pilgrim can learn a number of lessons from Tawaf, like just as the butterfly persistently circles the flow And it's very, it humbles one's ego. And the pilgrim can learn a number of lessons from Tawaf, like just as the butterfly persistently circles the flow

27:42 er. So the pilgrim should remain consistent in worship and dedication throughout his life and always seeking closeness to God. er. So the pilgrim should remain consistent in worship and dedication throughout his life and always seeking closeness to God.

27:52 Mashallah. And also I would like to say a few words about when someone goes for the first time to Makkah and the first sight of the Kaaba, how he fe Mashallah. And also I would like to say a few words about when someone goes for the first time to Makkah and the first sight of the Kaaba, how he fe

28:08 els. When somebody goes the first time and he sees the Kaaba for the first time, this is a very emotional moment. els. When somebody goes the first time and he sees the Kaaba for the first time, this is a very emotional moment.

28:18 He feels as if he is standing in the presence of the Creator and witnessing the divine majesty. And it is a symbol of a glimpse of God in the world and a symbolic meeting of the Almighty. He feels as if he is standing in the presence of the Creator and witnessing the divine majesty. And it is a symbol of a glimpse of God in the world and a symbolic meeting of the Almighty.

28:34 And this experience often brings tears to And this experience often brings tears to

28:38 people. So it's a very spiritual connection. Its spiritual connection creates a feeling as if you are meeting your Lord. people. So it's a very spiritual connection. Its spiritual connection creates a feeling as if you are meeting your Lord.

28:50 And the main takeaway of Tawaf is that we are following the footsteps of the prophets, as I said, not in the ritualistic sense, but in the symbolic sense. And the main takeaway of Tawaf is that we are following the footsteps of the prophets, as I said, not in the ritualistic sense, but in the symbolic sense.

29:03 And it means that you will have to follow them, understand their mission, and work for the mission for the rest of your life. And it means that you will have to follow them, understand their mission, and work for the mission for the rest of your life.

29:13 Right. Very well explained, Doctor Sahib. JazakAllah. Doctor Sahib, you also mentioned at the beginning about the Sai ritual, that is, a pilgrim has to run between Safa and Marwah seven times, reenacting Hazrat Hajrah's desperate search for water for her infant son in the barren des Right. Very well explained, Doctor Sahib. JazakAllah. Doctor Sahib, you also mentioned at the beginning about the Sai ritual, that is, a pilgrim has to run between Safa and Marwah seven times, reenacting Hazrat Hajrah's desperate search for water for her infant son in the barren des

29:31 ert. So what are the spiritual insights or what are the lessons that the Sai ritual offers to us? Iskhe Bare Mein, please tell us about this. ert. So what are the spiritual insights or what are the lessons that the Sai ritual offers to us? Iskhe Bare Mein, please tell us about this.

29:39 Yeah. Yes, it's a very important aspect of Hajj, a very important rukn of Hajj. Following the footsteps of Hajrah, Sai is a remembrance of the struggle and determination of Hajrah as she walked between Safa and Marwah in search of water. Yeah. Yes, it's a very important aspect of Hajj, a very important rukn of Hajj. Following the footsteps of Hajrah, Sai is a remembrance of the struggle and determination of Hajrah as she walked between Safa and Marwah in search of water.

30:00 So it is a symbol of dedication. It represents the pilgrim's pledge to dedicate his life just as Hajrah did. So it is a symbol of dedication. It represents the pilgrim's pledge to dedicate his life just as Hajrah did.

30:14 And Sai symbolizes the continuous effort required in the path of God And Sai symbolizes the continuous effort required in the path of God

30:22 . It reflects the pilgrim's intention to spread the message of truth. And Sai teaches that one must put efforts and leave the result to God, just as Hajrah did, trusting completely in His will. . It reflects the pilgrim's intention to spread the message of truth. And Sai teaches that one must put efforts and leave the result to God, just as Hajrah did, trusting completely in His will.

30:40 So Sai is not merely walking between Safa and Marwah seven times. It signifies walking the path of the prophets, as Ibrahim alaihis salam came there and Ismail alaihis salam. So Sai is not merely walking between Safa and Marwah seven times. It signifies walking the path of the prophets, as Ibrahim alaihis salam came there and Ismail alaihis salam.

30:57 So this is a great feeling. Following prophetic footsteps serves as a reminder to follow the mission of the prophet Ibrahim alaihis salam, Hajrah, Ismail alaihis salam, Rasulullah Sallallahu Alaihi Wasallam, and the Sah So this is a great feeling. Following prophetic footsteps serves as a reminder to follow the mission of the prophet Ibrahim alaihis salam, Hajrah, Ismail alaihis salam, Rasulullah Sallallahu Alaihi Wasallam, and the Sah

31:12 aba. So in this way, it symbolizes the pilgrim's pledge to actively work for conveying the message of God and developing, and as Maulana said, "I will do it spirit." So they should develop this spirit, which is very important and crucial, that they will dedicate their lives for conveying the message of truth aba. So in this way, it symbolizes the pilgrim's pledge to actively work for conveying the message of God and developing, and as Maulana said, "I will do it spirit." So they should develop this spirit, which is very important and crucial, that they will dedicate their lives for conveying the message of truth

31:39 . And completing Sai with the resolve to dedicate oneself to God's work is what makes truly meaningful in the eyes of God . And completing Sai with the resolve to dedicate oneself to God's work is what makes truly meaningful in the eyes of God

31:52 . So Sai has a very big message for us that we should continue and do hard work for conveying the message and particularly informing people about the creation plan of God. . So Sai has a very big message for us that we should continue and do hard work for conveying the message and particularly informing people about the creation plan of God.

32:11 So there is a continuity in Sai that you will continue this work throughout your life. Very important. Yeah. Mash So there is a continuity in Sai that you will continue this work throughout your life. Very important. Yeah. Mash

32:20 allah. Doctor Sahib, pilgrims then go to Minna and they cast pebbles at Jamarat. What is the significance and symbolism of stoning the Jamarat, if you could tell about this? allah. Doctor Sahib, pilgrims then go to Minna and they cast pebbles at Jamarat. What is the significance and symbolism of stoning the Jamarat, if you could tell about this?

32:35 Yeah, actually pilgrims stay at Minna for a few nights to rest and make dua and to reflect spiritually, sometimes three days, four days, or even two days. Yeah, actually pilgrims stay at Minna for a few nights to rest and make dua and to reflect spiritually, sometimes three days, four days, or even two days.

32:49 So So

32:50 the act of throwing pebbles at three pillars, which represent Saturn, means whenever Saturn will try to distract you, you will mentally throw pebbles on it. the act of throwing pebbles at three pillars, which represent Saturn, means whenever Saturn will try to distract you, you will mentally throw pebbles on it.

33:06 You will mentally throw pebbles on him. This is not a physical stoning. Saturn is not standing there, but he affects your mind. You will mentally throw pebbles on him. This is not a physical stoning. Saturn is not standing there, but he affects your mind.

33:14 So it represents a pilgrim's commitment to resist Saturn's whispers, Saturn's promptings, and distractions. So it represents a pilgrim's commitment to resist Saturn's whispers, Saturn's promptings, and distractions.

33:23 And it demonstrates readiness to push away Saturn's promptings. So Saturn cannot physically harm you. And it demonstrates readiness to push away Saturn's promptings. So Saturn cannot physically harm you.

33:33 He cannot push you or forcefully make you do something wrong. His He cannot push you or forcefully make you do something wrong. His

33:40 power is only in distracting you, diverting you, or implanting wrong ideas in your mind. power is only in distracting you, diverting you, or implanting wrong ideas in your mind.

33:48 So meaning whenever Saturn influences or diverts you, you should immediately understand it and avoid it. So meaning whenever Saturn influences or diverts you, you should immediately understand it and avoid it.

33:58 And one should always seek God's help immediately when feeling Saturn's influence, as we can say, "A'udhu billahi mina shaytani rajim, laa hawla wa la quwwata illa billah," or we can say, And one should always seek God's help immediately when feeling Saturn's influence, as we can say, "A'udhu billahi mina shaytani rajim, laa hawla wa la quwwata illa billah," or we can say,

34:12 "Allahumma inni a'udhu bika min hamazati shayateen, wa a'udhu bika rabbi an yahdurun." So these are some duas which you can always say when you feel that Saturn is putting thoughts in your mind or trying to put negative thoughts. "Allahumma inni a'udhu bika min hamazati shayateen, wa a'udhu bika rabbi an yahdurun." So these are some duas which you can always say when you feel that Saturn is putting thoughts in your mind or trying to put negative thoughts.

34:32 So these are very helpful. So Rami is not just a ritual, but a symbolic act of inner strength and spiritual alertness, spiritual alertness against Saturn's temptations. So these are very helpful. So Rami is not just a ritual, but a symbolic act of inner strength and spiritual alertness, spiritual alertness against Saturn's temptations.

34:49 So it serves as a lifelong commitment to staying vigilant against evil influences. So it serves as a lifelong commitment to staying vigilant against evil influences.

34:57 Right. Right.

34:58 And Doctor Sahib, I think it must be an incredible experience to stay in those tents. Like many people have started leaving for Hajj. So what do you think should be the lessons that they should learn from their experience of staying in these tents? And Doctor Sahib, I think it must be an incredible experience to stay in those tents. Like many people have started leaving for Hajj. So what do you think should be the lessons that they should learn from their experience of staying in these tents?

35:14 What is your advice? Yeah, it's a very amazing experience. Because all pilgrims, whether they are rich or poor, they live in simple tents in Minna for three days, four days. What is your advice? Yeah, it's a very amazing experience. Because all pilgrims, whether they are rich or poor, they live in simple tents in Minna for three days, four days.

35:28 So it symbolizes equality in the eyes of God, as wealth and status hold no value before Him. So it symbolizes equality in the eyes of God, as wealth and status hold no value before Him.

35:37 And it mirrors the way prophets lived. The prophet also lived in similar conditions. So it emphasizes humility and simplicity. And it mirrors the way prophets lived. The prophet also lived in similar conditions. So it emphasizes humility and simplicity.

35:48 And it teaches that all humans are equal in the eyes of God, regardless of social or financial status. And it teaches that all humans are equal in the eyes of God, regardless of social or financial status.

35:59 The prophet Sallallahu Alaihi Wasallam said, "Ana shahidun anna al ibad kulluhum ikhwa." I bear witness that all your servants, all the creation, are brothers and sisters to each The prophet Sallallahu Alaihi Wasallam said, "Ana shahidun anna al ibad kulluhum ikhwa." I bear witness that all your servants, all the creation, are brothers and sisters to each

36:14 other. So that is the message of staying in Minna. And it encourages adopting a simple and need-based lifestyle rather than a greed-based one. other. So that is the message of staying in Minna. And it encourages adopting a simple and need-based lifestyle rather than a greed-based one.

36:29 And it helps pilgrims realize the importance of living without distractions and avoiding a luxurious lifestyle And it helps pilgrims realize the importance of living without distractions and avoiding a luxurious lifestyle

36:39 . It also reminds us that life is temporary, like our stay in tents. We just stay for three, four days. . It also reminds us that life is temporary, like our stay in tents. We just stay for three, four days.

36:50 And it inspires a mindset shift to lead a more modest and purposeful life after Haj And it inspires a mindset shift to lead a more modest and purposeful life after Haj

36:59 j. And the experience at Minna instills a sense of unity, humility, and commitment to a simpler and more meaningful way of living, j. And the experience at Minna instills a sense of unity, humility, and commitment to a simpler and more meaningful way of living,

37:12 following the examples of the prophet Sallallahu Alaihi Wasallam and the Sahaba. And staying in Minna teaches us to live a God-oriented life, a God-focused life, even after following the examples of the prophet Sallallahu Alaihi Wasallam and the Sahaba. And staying in Minna teaches us to live a God-oriented life, a God-focused life, even after

37:25 Hajj. I think this is very important that they should learn to live with these thoughts after they return to their homes. Hajj. I think this is very important that they should learn to live with these thoughts after they return to their homes.

37:37 Right. Doctor Sahib, Prophet Muhammad Sallallahu Alaihi Wasallam said that Hajj is Arafah. When a person stands at the plain of Arafah on the ninth of Dhul Hijjah, every pilgrim makes profound duas. Right. Doctor Sahib, Prophet Muhammad Sallallahu Alaihi Wasallam said that Hajj is Arafah. When a person stands at the plain of Arafah on the ninth of Dhul Hijjah, every pilgrim makes profound duas.

37:53 So what is the spiritual significance and what kind of transformative impact does it have on the pilgrim? Please tell us about this. So what is the spiritual significance and what kind of transformative impact does it have on the pilgrim? Please tell us about this.

38:02 Yes, because Arafah is the most important aspect of Hajj. The cornerstone of Hajj pilgrimage. If someone skips it, his Hajj will not be complete. Yes, because Arafah is the most important aspect of Hajj. The cornerstone of Hajj pilgrimage. If someone skips it, his Hajj will not be complete.

38:15 So this is the most important climax of Hajj. And as you said, the prophet Sallallahu Alaihi Wasallam said, "Al-Hajj Arafah." Presence in Arafah is Hajj. So this is the most important climax of Hajj. And as you said, the prophet Sallallahu Alaihi Wasallam said, "Al-Hajj Arafah." Presence in Arafah is Hajj.

38:25 So you can understand it is so import So you can understand it is so import

38:29 ant. On the ninth of Dhul Hijjah, Prophet Muhammad Sallallahu Alaihi Wasallam went to Arafah. And he stayed in a valley called Arna, in a small tent. ant. On the ninth of Dhul Hijjah, Prophet Muhammad Sallallahu Alaihi Wasallam went to Arafah. And he stayed in a valley called Arna, in a small tent.

38:39 And in the afternoon, he rode his camel to the middle of Arafah, where he gave the famous farewell sermon. And in the afternoon, he rode his camel to the middle of Arafah, where he gave the famous farewell sermon.

38:49 And today, a mosque stands at that very same place. It is called the Mosque Nimra, Masjid Nimra, the Mosque of Nimra. And today, a mosque stands at that very same place. It is called the Mosque Nimra, Masjid Nimra, the Mosque of Nimra.

39:01 And the main message of the final farewell sermon was, "All humans are equal. And the main message of the final farewell sermon was, "All humans are equal.

39:12 And no Arab is better than a non-Arab. And no non-Arab is better than an Arab. No black man is better than a white man. And no Arab is better than a non-Arab. And no non-Arab is better than an Arab. No black man is better than a white man.

39:21 And no white man is better than a black. And no white man is better than a black.

39:24 No race is better than another race, except by taqwa, by piety." So only taqwa, or fear of God, makes one superior. No race is better than another race, except by taqwa, by piety." So only taqwa, or fear of God, makes one superior.

39:35 And the noblest person is the one who is deeply aware of Allah, who has deep taqwa. And the noblest person is the one who is deeply aware of Allah, who has deep taqwa.

39:46 So while praying at Arafah, the last verse of the Quran was revealed. This is also important that when the prophet was in Arafah, the Quran was completed there. So while praying at Arafah, the last verse of the Quran was revealed. This is also important that when the prophet was in Arafah, the Quran was completed there.

39:59 The last verse was revealed. And it was a sort of consolidation of the religion. The last verse was revealed. And it was a sort of consolidation of the religion.

40:08 So this completed the Quran at the place of Arafah. And after the sermon, the prophet prayed two namaz together, combined, So this completed the Quran at the place of Arafah. And after the sermon, the prophet prayed two namaz together, combined,

40:21 Zuhr and Asr, combined together. He prayed. And then he went to a place which is called Maqam Arafah and continued praying till the sunset. Zuhr and Asr, combined together. He prayed. And then he went to a place which is called Maqam Arafah and continued praying till the sunset.

40:35 Almost eight, nine hours, he was standing and praying very deep Almost eight, nine hours, he was standing and praying very deep

40:41 , deep dua. Today, even people, they cry and they stand. And it's a very amazing scene. He said these kinds of duas, "O Allah, You see me. , deep dua. Today, even people, they cry and they stand. And it's a very amazing scene. He said these kinds of duas, "O Allah, You see me.

40:52 You know my hidden and open affairs. I am needy. I am helpless, calling on You for help. You know my hidden and open affairs. I am needy. I am helpless, calling on You for help.

40:59 " So on this day, pilgrims weep and cry and make dua and seek forgiveness. And the prophet said, "The prayer of this day is the best of all prayers," because of the feelings and the spirit that comes in that place. " So on this day, pilgrims weep and cry and make dua and seek forgiveness. And the prophet said, "The prayer of this day is the best of all prayers," because of the feelings and the spirit that comes in that place.

41:18 And pilgrims deeply focus on Allah. And they cry and they pray and they ask Allah for forgiveness, for blessing. And pilgrims deeply focus on Allah. And they cry and they pray and they ask Allah for forgiveness, for blessing.

41:28 And they repent. And they make heartfelt duas. And they repent. And they make heartfelt duas.

41:33 So also a very important aspect, you can imagine that two million, three million people are standing in one plain. So also a very important aspect, you can imagine that two million, three million people are standing in one plain.

41:43 So it is almost like a scene of hereafter. It is a reminder that we all will stand one day in the same manner in front of God. So it is almost like a scene of hereafter. It is a reminder that we all will stand one day in the same manner in front of God.

41:54 And He will judge us. And He will judge us.

41:56 So in this way, also Arafah is a very unique experience. And at sunset, pilgrims leave Arafah and go to Muzdalifah. So in this way, also Arafah is a very unique experience. And at sunset, pilgrims leave Arafah and go to Muzdalifah.

42:06 And they stay overnight at Muzdalifah. Then they move to Minna. And they stay overnight at Muzdalifah. Then they move to Minna.

42:14 At Muzdalifah, they collect some pebbles also to throw at Minna to the devil stone pillars. At Muzdalifah, they collect some pebbles also to throw at Minna to the devil stone pillars.

42:30 So they use these pebbles to throw at the pillars, which is called Jamarat. So they use these pebbles to throw at the pillars, which is called Jamarat.

42:37 There are three pillars. And it signifies and symbolizes rejecting Saturn and evil. There are three pillars. And it signifies and symbolizes rejecting Saturn and evil.

42:49 And there is a very beautiful hadith, which Prophet Muhammad Sallallahu Alaihi Wasallam made a dua in Arafah, very profound dua. And there is a very beautiful hadith, which Prophet Muhammad Sallallahu Alaihi Wasallam made a dua in Arafah, very profound dua.

43:00 He prayed for forgiveness of the entire Ummah. He prayed for forgiveness of the entire Ummah.

43:07 So there was a response from God. And it said, "Allah said that I have forgiven them, except the wrongdoer, So there was a response from God. And it said, "Allah said that I have forgiven them, except the wrongdoer,

43:20 with whom I will settle the score in favor of one whom He wronged.\ with whom I will settle the score in favor of one whom He wronged."

43:26 So Allah forgives all the people of Ummah, except the wrongdoers. So Rasulullah Sallallahu Alaihi Wasallam said, "O Allah, if You will, then grant paradise to the one who is wronged and forgive the wrongdoer." And He even prayed for the wrongdoer. So Allah forgives all the people of Ummah, except the wrongdoers. So Rasulullah Sallallahu Alaihi Wasallam said, "O Allah, if You will, then grant paradise to the one who is wronged and forgive the wrongdoer." And He even prayed for the wrongdoer.

43:47 So there was no response till the evening. So there was no response till the evening.

43:50 Next day, when Rasulullah Sallallahu Alaihi Wasallam reached Muzdalifah, he repeated the same prayer that, "O Allah, forgive the wrongdoer as well." So the response came. Next day, when Rasulullah Sallallahu Alaihi Wasallam reached Muzdalifah, he repeated the same prayer that, "O Allah, forgive the wrongdoer as well." So the response came.

44:03 And the prophet laughed. So Abu Bakr RA and Umar were there. They said, "This is not the time when you usually laugh. And the prophet laughed. So Abu Bakr RA and Umar were there. They said, "This is not the time when you usually laugh.

44:17 What is the mat What is the mat

44:18 ter? Why are you laughing?" So he said, "I saw Iblis, the enemy of God. ter? Why are you laughing?" So he said, "I saw Iblis, the enemy of God.

44:28 When he came to know that Allah has forgiven, Allah has answered my prayers and forgiven my Ummah, he took some dust and threw it on himself and ran away. When he came to know that Allah has forgiven, Allah has answered my prayers and forgiven my Ummah, he took some dust and threw it on himself and ran away.

44:40 So seeing his condition, I laughed." So seeing his condition, I laughed."

44:44 So this is a very important hadith that Allah is ready to forgive even the wrongdoers. It's an amazing hadith. So this is a very important hadith that Allah is ready to forgive even the wrongdoers. It's an amazing hadith.

44:53 Right. Doctor Sahib, so far I have understood from today's session that Hajj and Kaaba are profound symbols of a grand strategy of making mankind aware about the creation plan of God. Right. Doctor Sahib, so far I have understood from today's session that Hajj and Kaaba are profound symbols of a grand strategy of making mankind aware about the creation plan of God.

45:07 And Hajj is like a commitment to reenact history, symbolically through rituals, following rituals during the days of Hajj, and practically with planned action in real life after Hajj. And Hajj is like a commitment to reenact history, symbolically through rituals, following rituals during the days of Hajj, and practically with planned action in real life after Hajj.

45:21 So I want to come to the last question for the session today, because you also have to release a book tod So I want to come to the last question for the session today, because you also have to release a book tod

45:26 ay. The last question that I want to ask you is about how the companions of the prophet, how did they carry forward the spirit of Hajj in their lives? ay. The last question that I want to ask you is about how the companions of the prophet, how did they carry forward the spirit of Hajj in their lives?

45:38 Please tell us about that. Yeah, this is very exemplary. Because when the prophet Sallallahu Alaihi Wasallam said to the people in Arafah, "Let those who are present inform those who are absent," very simple and short sentence Please tell us about that. Yeah, this is very exemplary. Because when the prophet Sallallahu Alaihi Wasallam said to the people in Arafah, "Let those who are present inform those who are absent," very simple and short sentence

45:55 , "Let those who are present inform those who are absent." And it's a very powerful instruction. , "Let those who are present inform those who are absent." And it's a very powerful instruction.

46:04 And the Sahaba took it very seriously. And they understood it is a mission from Allah. And after the Hajj, after completing the Hajj, most of the Sahaba didn't stay in Mecca or Madinah. And the Sahaba took it very seriously. And they understood it is a mission from Allah. And after the Hajj, after completing the Hajj, most of the Sahaba didn't stay in Mecca or Madinah.

46:20 They traveled to distant lands to spread the message. And even today, we find graves in places like China, even in India, in many countries, you will find the graves because the Sahaba moved to all countries. They traveled to distant lands to spread the message. And even today, we find graves in places like China, even in India, in many countries, you will find the graves because the Sahaba moved to all countries.

46:37 So this shows how they lived and died for the mission So this shows how they lived and died for the mission

46:42 . Today, pilgrims should carry the same spirit and spread the message of oneness of God. . Today, pilgrims should carry the same spirit and spread the message of oneness of God.

46:51 And we don't need to travel like the Sahaba used to travel. Today, we are living in a different age, different time. And we don't need to travel like the Sahaba used to travel. Today, we are living in a different age, different time.

47:00 Maulana used to say, "Neighbor and e-neighbor." So everyone is our e-neighbor. So we can pass on the message by the click of a but Maulana used to say, "Neighbor and e-neighbor." So everyone is our e-neighbor. So we can pass on the message by the click of a but

47:11 ton. So it is very important that we share the message of truth, the message of the Quran, to make understand God's creation plan. ton. So it is very important that we share the message of truth, the message of the Quran, to make understand God's creation plan.

47:25 And so you are walking in the footsteps of the Sahaba. When the prophet gave this command, the Sahaba mounted their horses and their camels immedi And so you are walking in the footsteps of the Sahaba. When the prophet gave this command, the Sahaba mounted their horses and their camels immedi

47:37 ately. Hadith mein aata hai ki jiska ghoda jiss taraf tha, woh udhar hi chala gaya. Symbolic hadith hai, ghalaaban yeah, jiska oont jiss taraf tha, udhar hi chala gaya. Yani they decided that from now onwards, their mission will be conveying the message of truth to all people. ately. Hadith में आता है कि जिसका घोड़ा जिस तरफ था, वह उधर ही चला गया। Symbolic hadith है, ghalaaban yeah, जिसका ऊंट जिस तरफ था, उधर ही चला गया। यानी they decided that from now onwards, their mission will be conveying the message of truth to all people.

47:54 And so this is, I think, the most important message and most important lesson of Arafah, to live with this spirit. And so this is, I think, the most important message and most important lesson of Arafah, to live with this spirit.

48:08 And And

48:11 the whole idea is to understand the spiritual purpose of Hajj. Hajj has become like a ritualistic exercise. the whole idea is to understand the spiritual purpose of Hajj. Hajj has become like a ritualistic exercise.

48:22 People go there and do Tawaf and do Sai and go to Muzdalifah and Minna and do Qurbani and all that, Rami and Arafah, and they come back. People go there and do Tawaf and do Sai and go to Muzdalifah and Minna and do Qurbani and all that, Rami and Arafah, and they come back.

48:31 So they think that this is just a ritualistic exerc So they think that this is just a ritualistic exerc

48:34 ise they have completed and they have done the Hajj. But this is not a ritualistic exercise. You have to understand the profound lesson. ise they have completed and they have done the Hajj. But this is not a ritualistic exercise. You have to understand the profound lesson.

48:44 And And

48:48 then only you can make the real benefit from this pil then only you can make the real benefit from this pil

48:58 grimage. And these are some of the basic aspects of Hajj. And the whole idea is to understand the deeper meaning of this incredible journey. grimage. And these are some of the basic aspects of Hajj. And the whole idea is to understand the deeper meaning of this incredible journey.

49:11 And not just following the footsteps correctly. And not just following the footsteps correctly.

49:15 And I hope and pray that may Allah accept Hajj of those who have visited. And may Allah allow us also to visit and perform Hajj, In Shaa Allah, and learn the profound lessons. And I hope and pray that may Allah accept Hajj of those who have visited. And may Allah allow us also to visit and perform Hajj, In Shaa Allah, and learn the profound lessons.

49:32 Ameen. Wasallallahu Ta'ala 'ala Khair Khalaqi Muhammadin wa 'ala Alihi wa Asabi Ajma'in. Ameen. Wasallallahu Ta'ala 'ala Khair Khalaqi Muhammadin wa 'ala Alihi wa Asabi Ajma'in.

49:37 Thank you, Doctor Sahib, for doing an amazing session, very spiritual, full of meaning, and very enlightening. Jazak Allah. And I would also request you to launch this new book of Maulana Vaiduddin Khan Sahib. Thank you, Doctor Sahib, for doing an amazing session, very spiritual, full of meaning, and very enlightening. Jazak Allah. And I would also request you to launch this new book of Maulana Vaiduddin Khan Sahib.

49:51 It is in Urdu, Hikmate Ikhtilaf. This is a new book that is being launched today, which comprises Maulana Vaiduddin Khan Sahib's writings related to the subject Hikmate Ikhtilaf. It is in Urdu, Hikmate Ikhtilaf. This is a new book that is being launched today, which comprises Maulana Vaiduddin Khan Sahib's writings related to the subject Hikmate Ikhtilaf.

50:05 I request Dr. Sanistan Khan Sahib to launch this book. I request Dr. Sanistan Khan Sahib to launch this book.

50:15 Bismillah-hir-rahman-nir-rahim. Mashallah yeh kitab nayi abhi tayyar hui hai, Hikmat-e-Ikhtilaf, zaroorat, ahmiyat aur dayrah-e-kaar. بسم اللہ الرحمن الرحیم۔ ماشاءاللہ یہ کتاب نئی ابھی تیار ہوئی ہے، حکمت اختلاف، ضرورت، اہمیت اور دائرہ کار۔

50:27 Yeh jo topic hai, yeh bara unique topic hai ke differences toh ho hi jaate hain, lekin Maulana ne is mein explain kiya hai ke kaise differences ko resolve kiya jaye. یہ جو ٹاپک ہے، یہ بڑا یونیک ٹاپک ہے کہ ڈیفرنسز تو ہو ہی جاتے ہیں، لیکن مولانا نے اس میں ایکسپلین کیا ہے کہ کیسے ڈیفرنسز کو ریزولو کیا جائے۔

50:40 Toh differences are part of life, lekin is ko kaise resolve karein, kaise is ikhtilaf ko aage na badhayein aur shikayat ka masla na banayein. تو ڈیفرنسز آر پارٹ آف لائف، لیکن اس کو کیسے ریزولو کریں، کیسے اس اختلاف کو آگے نہ بڑھائیں اور شکایت کا مسئلہ نہ بنائیں۔

50:54 Toh is mein bohat achhi achhi examples hain Sahaba ki ke Sahaba kis tareeqe se apne apne differences ko manage kiya karte the. تو اس میں بہت اچھی اچھی ایگزامپلز ہیں صحابہ کی کہ صحابہ کس طریقے سے اپنے اپنے ڈیفرنسز کو مینج کیا کرتے تھے۔

51:06 Toh mein recommend karunga ke yeh kitab log padhein aur is se Inshallah un ko faida hoga. Aur ek cheez jo mein kehna chah raha tha Hajj ke talluq se bhi ke Maulana ki jo kitab hai, Haqeeqat-e-Hajj, تو میں ریکمنڈ کروں گا کہ یہ کتاب لوگ پڑھیں اور اس سے انشاءاللہ ان کو فائدہ ہوگا۔ اور ایک چیز جو میں کہنا چاہ رہا تھا حج کے تعلق سے بھی کہ مولانا کی جو کتاب ہے، حقیقت حج،

51:21 woh bohat ahem kitab وہ بہت اہم کتاب

51:22 hai. Woh abhi is ka naya edition aaya hai aur CPS ki website pe available hai. Aur is ka English translation, The Spirit of Hajj, bhi available hai. ہے۔ وہ ابھی اس کا نیا ایڈیشن آیا ہے اور سی پی ایس کی ویب سائٹ پہ اویلیبل ہے۔ اور اس کا انگلش ٹرانسلیشن، دی سپرٹ آف حج، بھی اویلیبل ہے۔

51:32 Toh mein chahunga jo log Hajj karne ja rahe hain ya jo already pahunch chuke hain, they should read this book. Toh is se is mein Maulana ne jo sab se ahem baat batai hai ke jo jo is ka spiritual aspect hai, تو میں چاہوں گا جو لوگ حج کرنے جا رہے ہیں یا جو الریڈی پہنچ چکے ہیں، دے شوڈ ریڈ دس بک۔ تو اس سے اس میں مولانا نے جو سب سے اہم بات بتائی ہے کہ جو جو اس کا سپرچول ایسپیکٹ ہے،

51:46 woh wazeh kiya hai. وہ واضح کیا ہے۔

51:48 Jo aam taur se jaise mein ne kaha ke ritualistic aspect hi log jaante hain, lekin jo is ka Hajj ka spiritual aspect hai, woh Haqeeqat-e-Hajj mein bohat achhi tareeqe se wazeh kiya Maulana ne. جو عام طور سے جیسے میں نے کہا کہ رچولسٹک ایسپیکٹ ہی لوگ جانتے ہیں، لیکن جو اس کا حج کا سپرچول ایسپیکٹ ہے، وہ حقیقت حج میں بہت اچھی طریقے سے واضح کیا مولانا نے۔

51:59 Toh mein chahunga ke jo log Hajj pe jayein, woh zaroor is kitab ko padhein. Ji, Jazak Allah, Doctor Sahib. I am sure with today's talk and the books, both available in Urdu and English. تو میں چاہوں گا کہ جو لوگ حج پہ جائیں، وہ ضرور اس کتاب کو پڑھیں۔ جی، جزاک اللہ، ڈاکٹر صاحب۔ ائی ایم شور ود ٹوڈے ٹاک اینڈ دا بکس، بوتھ اویلیبل ان اردو اینڈ انگلش۔

52:10 people who are going for hajj, will definitely benefit through پیپل ہو آر گوئنگ فار حج، ویل ڈیفینیٹلی بینیفٹ ٹری

52:14 mandaysly. doctor sahib, aap jab book ke bare mein bata rahe the hikmat ikhtilaf, to mujhe aik dam molana ki aik bohat zabardast baat yaad aa gayi. aik baar isi ke upar discussion ho raha tha, to unhon ne kaha ke jo ikhtilaf hai, difference hai, it should not become a point of separation, it should become a point of discussion. منڈسلی۔ ڈاکٹر صاحب، آپ جب بک کے بارے میں بتا رہے تھے حکمت اختلاف، تو مجھے ایک دم مولانا کی ایک بہت زبردست بات یاد آگئی۔ ایک بار اسی کے اوپر ڈسکشن ہو رہا تھا، تو انہوں نے کہا کہ جو اختلاف ہے، ڈیفرنس ہے، اٹ شوڈ ناٹ بیکم ا پوائنٹ آف سیپریشن، اٹ شوڈ بیکم ا پوائنٹ آف ڈسکشن۔

52:33 yeh bohat important baat hai ke ikhtilaf woh point nahi banna chahiye ke is se aap alag ho jayein, balkay isay discuss karein یہ بہت امپورٹنٹ بات ہے کہ اختلاف وہ پوائنٹ نہیں بننا چاہیے کہ اس سے آپ الگ ہو جائیں، بلکہ اسے ڈسکس کریں

52:40 . kyunke jab bhi takrao hota hai different opinions ka, to aik third thing emerge hoti hai, which is a best possible solution. ۔ کیونکہ جب بھی ٹکراؤ ہوتا ہے ڈفرنٹ اوپینینز کا، تو ایک تھرڈ تھنگ ایمرج ہوتی ہے، وچ از ا بیسٹ پوسیبل سولیوشن۔

52:50 jaise woh aksar example dete thay ke aap do pathar ko agar takrain, to aik teesri cheez emerge hoti hai do ke ilawa, woh hai chingaari. to woh chingaari basically yahi hai, intellectual point, intellectual discussion. جیسے وہ اکثر ایگزامپل دیتے تھے کہ آپ دو پتھر کو اگر ٹکرائیں، تو ایک تیسری چیز ایمرج ہوتی ہے دو کے علاوہ، وہ ہے چنگاری۔ تو وہ چنگاری بیسکلی یہی ہے، انٹلیکچول پوائنٹ، انٹلیکچول ڈسکشن۔

53:03 kyunke if everybody thinks alike, then no body thinks very much, like it is said. کیونکہ اف ایوری باڈی تھنکس الائک، دین نو باڈی تھنکس ویری مچ، لائک اٹ از سیڈ۔

53:08 aur balkay aap agar dekhein to farishton ne bhi ikhtilaf kiya tha Allah taala se. is se ziyada bara kya ikhtilaf ho sakta hai ke kyun to Allah Allah se kaha gaya to insan ko kyun paida kar raha hai? اور بلکہ آپ اگر دیکھیں تو فرشتوں نے بھی اختلاف کیا تھا اللہ تعالی سے۔ اس سے زیادہ بڑا کیا اختلاف ہو سکتا ہے کہ کیوں تو اللہ اللہ سے کہا گیا تو انسان کو کیوں پیدا کر رہا ہے؟

53:21 woh to aapas mein lareinge. to Allah taala ne jab samjhaya to woh maan gaye ke haan, kuch aisay bande bhi honge is mein jo Allah ke ke mission ko ko apna mission banayeinge, peghambar honge, sahaba honge. وہ تو آپس میں لڑیں گے۔ تو اللہ تعالی نے جب سمجھایا تو وہ مان گئے کہ ہاں، کچھ ایسے بندے بھی ہوں گے اس میں جو اللہ کے کے مشن کو کو اپنا مشن بنائیں گے، پیغمبر ہوں گے، صحابہ ہوں گے۔

53:35 to ikhtilaf hota hai, lekin is ko hikmat se is ko khatam karna chahiye. aur yahi title hai is ka, hikmat ikhtilaf. تو اختلاف ہوتا ہے، لیکن اس کو حکمت سے اس کو ختم کرنا چاہیے۔ اور یہی ٹائٹل ہے اس کا، حکمت اختلاف۔

53:44 aur doctor sahib, agar rasool Allah ki zindagi bhi dekhein to battle of badr ke waqt bhi yeh incident aaya, balkay kafi incidents hain sahaba ki life se, rasool Allah ki life se ke jab woh camp kar rahe thay to difference of opinion hua. اور ڈاکٹر صاحب، اگر رسول اللہ کی زندگی بھی دیکھیں تو بیٹل آف بدر کے وقت بھی یہ انسیڈنٹ آیا، بلکہ کافی انسیڈنٹس ہیں صحابہ کی لائف سے، رسول اللہ کی لائف سے کہ جب وہ کیمپ کر رہے تھے تو ڈیفرنس آف اوپینین ہوا۔

53:57 to تو

53:58 aik jo un ke thay, unhon ne kaha ke kya aap ko is pe wahi aayi hai ke hum yahan pe aap ne yahan pe camp dalne ka faisla kiya hai? ایک جو ان کے تھے، انہوں نے کہا کہ کیا آپ کو اس پہ وحی آئی ہے کہ ہم یہاں پہ آپ نے یہاں پہ کیمپ ڈالنے کا فیصلہ کیا ہے؟

54:06 to unhon ne kaha nahi, yeh mera zaati opinion hai. to unhon ne kaha rasool Allah ko kaha, aap dekhiye, aap aaj ke time pe to kuch bhi nahi bol sakte, lekin is time pe unhon ne kaha yeh to koi jagah nahi hai camp karne ki. تو انہوں نے کہا نہیں، یہ میرا ذاتی اوپینین ہے۔ تو انہوں نے کہا رسول اللہ کو کہا، آپ دیکھیے، آپ آج کے ٹائم پہ تو کچھ بھی نہیں بول سکتے، لیکن اس ٹائم پہ انہوں نے کہا یہ تو کوئی جگہ نہیں ہے کیمپ کرنے کی۔

54:17 to unhon ne maana, rasool Allah ne maana, aur woh phir unhon ne jo kunwan hai, us ke aas paas jo unhon ne bataya tha ke yahan pe hamein camp karna chahiye, wahan pe unhon ne camp kiya. تو انہوں نے مانا، رسول اللہ نے مانا، اور وہ پھر انہوں نے جو کنواں ہے، اس کے آس پاس جو انہوں نے بتایا تھا کہ یہاں پہ ہمیں کیمپ کرنا چاہیے، وہاں پہ انہوں نے کیمپ کیا۔

54:26 aur aisi kai misalein hain, doctor sahib. hudaybiyah ki misaal hai. bilkul saare sahaba, abubakar R.A, umar R.A, sab yani is ke against thay. اور ایسی کئی مثالیں ہیں، ڈاکٹر صاحب۔ حدیبیہ کی مثال ہے۔ بالکل سارے صحابہ، ابوبکر رضی اللہ عنہ، عمر رضی اللہ عنہ، سب یعنی اس کے اگینسٹ تھے۔

54:35 to yeh yeh baatein hoti hain sab ki life mein, lekin is ko resolve karni chahiye. ji, jazak Allah, doctor sahib, and thank you for watching today session. تو یہ یہ باتیں ہوتی ہیں سب کی لائف میں، لیکن اس کو ریزولو کرنی چاہیے۔ جی، جزاک اللہ، ڈاکٹر صاحب، اینڈ تھینک یو فار واچنگ ٹوڈے سیشن۔

54:46 will be back next sunday at 10:30 am. thank you. ویل بی بیک نیکسٹ سنڈے ایٹ 10:30 اے ایم۔ تھینک یو۔