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The Hajj of the Heart | Virtual Khutbah
How does the heart make tawaf without the ability to physically do so? How do we yearn for Allah’s pleasure in a way that gains us acceptance? How does Hajj in the spiritual sense connect specifically to notions of Islam and Hijra? Be a blessing. Support Yaqeen this Dhul Hijjah. Donate now
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaikum wa rahmatullahi wa barakatuhu. Bismillah walhamdulillah wa salatu wassalamu ala rasulullah wa ala alihi wa sahbihi wa man wala. I want to welcome you all once again to our Friday Reflections and also inshallah ta'ala I want to start off by making du'a by praying that Allah subhana wa ta'ala accept all of your deeds that are done in these 10 days. That Allah subhana wa ta'ala accept the hajj of those that intended to go to hajj fully without any decrease. May Allah subhana wa ta'ala accept it from them for their sincere intention. May Allah subhana wa ta'ala accept and facilitate for all of those that intend to do hajj in the future. May Allah azawajal allow us all to have a hajj maqbool, hajj mabroor, an accepted hajj done in the near future bid'innahi ta'ala. May Allah subhana wa ta'ala accept our deeds in these 10 days and beyond. May Allah make us amongst those that are forgiven on the day of Arafah, that are accepted on the day of Arafah, whose sacrifices are accepted. May Allah subhana wa ta'ala allow us to be amongst those that worship him properly now and always bid'innahi ta'ala and make the best of our deeds the last of them. Allahuma ameen. InshaAllah ta'ala. Just a reminder before I get started with the topic that alhamdulillah we have a lot of content that's going out for the dhul hijjah. We have the previous year series on the virtues of the dhul hijjah, 10 days on the virtues of the dhul hijjah. We have articles, papers that were written about the spiritual significance, the rituals, the meanings behind those rituals. We have infographics on the hajj and the meanings of hajj. And then of course we have the hajj, my hajj story series which is running alhamdulillah on all of Yaqeen's pages right now where our fellows are sharing their own experiences and some personal lessons from their own experiences of hajj. And then we have a lot about Ibrahim alayhi salam. And alhamdulillah that's very intentional to really allow us to connect
to Ibrahim alayhi salam in a special way as he is a special prophet, a special messenger of Allah. And so some of you have been following the voice in the desert which goes through the duas of Ibrahim alayhi salam but then connects the duas of Ibrahim alayhi salam to the duas of the prophet salallahu alayhi wasalam and then ultimately to our own personal duas as well and some lessons we can take from those personal duas. So I hope you're following along inshallah ta'ala as that's being released every night at 8pm eastern. And then we also have if you go to our Dhul Hijjah portal you'll find infographics on the life of Ibrahim alayhi salam, infographics on the virtues of Ibrahim alayhi salam. So many different elements inshallah ta'ala that help us to really understand how central Ibrahim alayhi salam is to our faith and bithnillah ta'ala we're able to honour the call of Ibrahim alayhi salam in these days which are of course in honour of him as well as Allah subhanahu wa ta'ala has chosen that these are the days that we engage in these acts of worship and these extra acts of worship and in the entire process of hajj is an honouring of Ibrahim alayhi salam as well. So inshallah ta'ala please do follow along and of course we would encourage everyone to donate for the first 10 days of Dhul Hijjah inshallah ta'ala and you can do that below inshallah ta'ala may Allah subhanahu wa ta'ala reward you all and accept from you Allahumma ameen and inshallah ta'ala I'll get into the topic now. So the hajj of the heart or the hajj of the soul is one that's particularly interesting and there is a lot to get to that subject inshallah ta'ala. So I want to start off with this hadith from Amr bin As radiAllahu ta'ala Anhu who says when Allah subhanahu wa ta'ala instilled the love of Islam in my heart I came to the Prophet sallAllahu alaihi wa sallam and I said to him stretch out your right hand so that I may pledge my allegiance to you. And so the Prophet sallAllahu alaihi
wa sallam stretched out his right hand. He was going to the Prophet sallAllahu alaihi right hand and then Amr bin Aas radiAllahu ta'ala Anhu withdrew his hand momentarily. So the Prophet salAllahu alayhi wa sallam asked him what happened, oh Amr what is it? And Amr bin Aas radiAllahu ta'ala Anhu said I want to lay down a condition, I want to put a condition of this bay'ah, of this Islam. And the Prophet salAllahu alayhi wa sallam said what is it that condition is? What condition do you want to put forward? And he said that I would be forgiven for everything that I have done before this moment. SubhanAllah Amr bin Aas radiAllahu ta'ala Anhu has a recognition that he spent his life in defiance of the Prophet salAllahu alayhi wa sallam, at least the beginning of Islam, the beginning days of Islam. He went to Abyssinia and tried to persuade Najashi to send back the muhajireen, the migrants to Abyssinia, to Mecca so they could be persecuted. He was amongst those that fought against the Prophet salAllahu alayhi wa sallam, that led the charge against the Prophet salAllahu alayhi wa sallam in Uhud. He devised against the Prophet salAllahu alayhi wa sallam. I mean there was so much that he did and he was worried about it. So he's asking the Prophet salAllahu alayhi wa sallam for forgiveness for all of that. And the Prophet salAllahu alayhi wa sallam could have simply told him that you are forgiven and it may have come off, you know some of the scholars say the wisdom of how the Prophet salAllahu alayhi wa sallam is going to answer this question is that if the Prophet salAllahu alayhi wa sallam told him yes, then it may have come off as a specific covenant with Amr and it might have come off as some sort of favoritism. But instead the Prophet salAllahu alayhi wa sallam spoke about the concept. He spoke about the principle. He said to Amr ibn Aas radiAllahu ta'ala anhu, first and foremost, are you not aware of the fact that Islam wipes out all that was done before it? So first and foremost, Islam wipes out all that was done before it.
So when a person becomes Muslim, everything that they have done before the moment that they become Muslim is forgiven. So Islam wipes out everything that came before it. But then the Prophet salAllahu alayhi wa sallam expanded and he said and migration and hijrah wipes out everything that has been done before it. And then the Prophet salAllahu alayhi wa sallam said and Hajj wipes out everything that was done before it and accepted Hajj wipes out everything that was done before it. So the Prophet salAllahu alayhi wa sallam gave these three things that wipe out all previous misdeeds. And inshallah ta'ala the good deeds that were done before those moments only continue and they are beautified and made acceptable to Allah subhanahu wa ta'ala through the prism of Islam. And so you don't have to worry about this. Right. And he's telling Amr ibn Aas radiAllahu ta'ala anhu, you don't have to worry about this anymore. But what's of interest to me inshallah ta'ala and for the sake of this khutba, what I'd like to speak about is this idea of the comparison between Islam, hijrah and Hajj. Islam, hijrah and Hajj. And this is a powerful connection that you'll find the Prophet salAllahu alayhi wa sallam makes often between Islam and hijrah. OK, so hijrah is the migration and it's fleeing with your Islam, right, fleeing with your Islam. So I want to speak about the difference between hijrah in the technical sense, in the apparent sense and hijrah in some of the meanings that it conceals. First and foremost, there's the hadith of Abdullah ibn Amr ibn Aas radiAllahu ta'ala anhuma. So this is the son of Amr ibn Aas. This is Abdullah who narrates the hadith of the Prophet salAllahu alayhi wa sallam, المسلم من سلم المسلمون من لسانه ويده والمهاجر من هجر ما نهى الله عنه that a Muslim is the one who avoids harming Muslims with his tongue and hands. And by the way, there's another narration which is also authentic من سلم الناس
whoever avoids harming the people with their tongue and hands. And the muhajir is the one who gives up that which Allah subhanahu wa ta'ala has forbidden, who migrates away from that which Allah subhanahu wa ta'ala has forgiven. Now I'm going to talk about the first part of the hadith in a future virtual khutbah inshaAllah ta'ala. And by the way, next week we won't have one, it will be the day of Eid, so after next week inshaAllah, so two weeks from now. So I'll get to the first part later because the first part of this hadith about من سلم المسلمون من لسانه ويده connects actually to last week's Friday Reflections. So I actually want to get to the second part which is more pertinent to the topic now which is the hijrah part of this. Obviously the meaning of this hadith is not that if a Muslim, you know, people feel safe from the hand and the tongue of the Muslim that they don't have to pray five times a day, they don't have to fast, they don't have to carry out the obligations of Islam. This is speaking about the completeness of Islam, right? An Islam that carries from faith to character because the Prophet salAllahu alaihi wa sallam always made the connection between faith and character. So this is speaking about that, you know, and there are numerous hadith where the Prophet salAllahu alaihi wa sallam is talking about the importance of the Islam that we have encompassing our characters, our faith encompassing our character and beautifying our character and bringing us closer to Allah subhanahu wa ta'ala. But the hijrah part of this is very interesting and inshAllah ta'ala we can build on that to really think about what are some of the meanings of hajj that we can have in our lives even as we are not there, even as we're not able to make the hajj physically and in a technical sense, what are some of the meanings of hajj that are encompassed in our lives. So first and foremost, let's talk about the hijrah here. Hijrah, you know, linguistically it means to leave something. And so the hijrah is of two types.
First and foremost, there is the apparent hijrah, which is the obvious way of it, the technical way of it, and the fullest understanding of hijrah, which is when one flees with their religion from fitna, from trials. And so, you know, when you're talking about the muhajirun, the people of Mecca, they fled with their faith from Mecca to Medina and they had an opportunity. They could have relinquished their faith in Mecca and stayed in Mecca and lived in peace. Right. If these people would have left Islam, they would have been able to stay in Mecca and avoid the persecution, avoid the migration. After all, all of the tactics that were being employed by the people of Mecca, by Quraysh on the Muslims, was meant to deter them from Islam and to protect, as they saw it, protect the environment from the effect of Islam. Right. So they could have left Islam and lived in peace in Mecca, but they chose to remain firm on their Islam. And so the only way that they could maintain their Islam going forward was with hijrah, with the migration to Medina to flee from persecution so that they could practice their faith properly. And so you have the people that made hijrah to Abyssinia, then you have the people that made hijrah to Medina, then you have the special group of people that made both hijrahs. And that's a topic in and of itself, that those that actually have migrated to Abyssinia and then migrated once again to Medina and would have the reward of both of those, those hijrahs. So that's the, that is the hijrah, right? That is the hijrah. And within that concept of hijrah, literally fleeing with your faith, persecution, and there are elements of that hijrah today. There are people that flee, that move, that migrate because of their Islam, because of the need to practice their faith and the intention to maintain their Islam, to maintain their practice of faith.
And they don't feel like they can properly do that where they are or they're being forced out. And Allah Ta'ala, they'd have the reward of that, but of course there's the ultimate hijrah, which is the hijrah of the Prophet Sallallahu Alaihi Wasallam and the companions to Medina. And so there is the narration about there's no hijrah after the Fath, after the conquest of Mecca. But that's the ultimate hijrah of the hijrah. Okay. So this is the apparent hijrah, fleeing with your religion from a place where you're not able to practice your religion, either because of a persecutor or someone who is oppressing you or because you find that you're no longer able to practice in that place. And so it's a voluntary hijrah, a voluntary means of fleeing with your faith. Now the second part of that is what the Prophet Sallallahu Alaihi Wasallam spoke about here, which is the inner meaning of the hijrah. And that is the abandonment of that which misleads the soul and that which the shaitan calls to, to the acceptance of the command of Allah Subh'anaHu Wa Ta-A'la and the pursuit of Allah's pleasure. So it's to leave off, to leave off that which is displeasing to Allah Subh'anaHu Wa Ta-A'la. And of course that is, you know, made or beautified for us through the call of the shaitan and through the nafs al-ammarah, the misleading self. And so a person abandons that which the shaitan calls to, abandons that which the lower self calls to, and instead accepts, embraces, commits themselves to the obedience of Allah Subh'anaHu Wa Ta-A'la and to that higher calling, to that higher purpose. And this type of hijrah is connected to the other type of hijrah as well, right? So it is the sacrifice, the commitment that you're willing to make to move away from that
which is haram to that which is praiseworthy. And the connection to Islam, of course, and you see people when they first embrace Islam, they have a hard time making hijrah away from their old habits. And so you've moved from creed to creed, you've moved to the creed of Islam, but the practices are difficult. You've got old habits that you have a hard time with. And this is true even with tawbah, right? Especially tawbah for major sin. That it's hard to leave behind some of those old habits, some of those old practices. And so there was a curve, even for the companions of the Prophet Sallallahu Alaihi Wasallam, some of them had a curve, right? It took them time to abandon some of those things. And there was of course some of that calculated in the nature of the tashree'ah, the nature of the legislation, and the graduality of how things came down to the Prophet Sallallahu Alaihi Wasallam to account for that curve. So there's the individual curve and then there's the community curve. But you see this even with people when they first become Muslim, that they struggle sometimes, right? And in fact most of the time. And we struggle as well if we have to leave off an old habit that we're so accustomed to. And so there's Islam and then there's hijrah in that sense, right? Abandoning that which is displeasing to Allah Subhanahu Wa Ta'ala in pursuit of that which is pleasing to Allah Subhanahu Wa Ta'ala. So the hijrah builds on the Islam. The connection between the two as well, the two types of hijrah that are spoken about here is what the Prophet Sallallahu Alaihi Wasallam mentioned, for example, Al-ibadatu fil harj ka hijratin ilayya. That to worship Allah Subhanahu Wa Ta'ala in difficult times is like making hijrah to the Prophet Sallallahu Alaihi Wasallam. And so there is the hijrah, the discontinuation of the physical hijrah once Mecca was open to Islam and to comfort the hearts of those that didn't take part in the physical hijrah, right? But the reality of the hijrah, the spirit of the hijrah is encompassed in abandoning
that which Allah Subhanahu Wa Ta'ala has prohibited even when it becomes extremely difficult to abandon those things. And so sometimes a person just has a hard time making hijrah away from the things that are displeasing to Allah Subhanahu Wa Ta'ala because of the desire, the strong pull and the desire towards those things. But then you add on to that persecution and fitna and the hardship of practicing Islam, right? Just practicing Islam. Then that becomes all the more rewardable in the sight of Allah Subhanahu Wa Ta'ala. And so, you know, you find this beautiful construction here of Islam and then hijrah. Okay, so where does hajj fall into all of this? How do we then start to talk about the hajj? Hijrah is to flee away from something, right? So hijrah is to abandon that which is displeasing to Allah Subhanahu Wa Ta'ala. Hajj is to long for Allah Subhanahu Wa Ta'ala to direct that longing to Allah Subhanahu Wa Ta'ala. And so, you know, a few weeks ago we talked about the various doors and paths of shaitan and then that one path of Allah Subhanahu Wa Ta'ala, right? So if you're fleeing from all of those doors, you have that one direction, that one longing, that one pursuit, that one path back to Allah Subhanahu Wa Ta'ala, right? And so, you know what you're fleeing from, but have you really encompassed what you are fleeing to? Okay, so taking refuge in Allah Subhanahu Wa Ta'ala and then directing your longing to Allah Subhanahu Wa Ta'ala. And so some of the scholars when they talk about this in Tazkiyah, they talk about, you know, the detachment from sin in the physical sense, by the way. That sometimes you have detached yourself from a sin and that you've repented from that sin and so you've made hijrah from that sin. But the heart still yearns for those sins.
Now what you want to do is not just physically detach from those sins, but then physically connect yourself to the obedience of Allah Subhanahu Wa Ta'ala. And in the process of physically connecting yourself to the obedience of Allah Subhanahu Wa Ta'ala, your heart starts to yearn for Allah Subhanahu Wa Ta'ala in a way that it yearns less for those things that it has left behind for the sake of Allah Subhanahu Wa Ta'ala. And so there's a physical turning and then a spiritual turning that takes place. And so with hijrah, you don't, for example, decide that you're only going to quit haram once your heart feels at ease with quitting haram, right? Once you know something is forbidden and displeasing to Allah Subhanahu Wa Ta'ala, even if it's going to hurt, it's going to be bitter, it's going to be tough, you disconnect from that right away, right? So you make hijrah away from that which is displeasing to Allah Subhanahu Wa Ta'ala. And then hajj, right? The qasd, the objective, the yearning for Allah Subhanahu Wa Ta'ala, turning yourself physically towards the qibla, physically towards that direction and physically towards that which is pleasing to Allah Subhanahu Wa Ta'ala. And then the heart finding its pleasure, finding its pursuit, finding its meaning, finding its sense of purpose in Allah, right? So hijrah away from all of those paths back to Allah Subhanahu Wa Ta'ala and hajj is al-qasd. Hajj is the objective. Hajj is that you are dedicated now, that you're making a turn in life. And subhanAllah even the physical action of hajj by the way, a lot of people will struggle with sins for their entire lives and they don't know how to quit those sins but then they kind of set hajj up like it's hajj, I'm going to go to hajj and once I go to hajj I'm going to quit this. And I want to actually say here by the way that if you had intentions to quit things once you go to hajj, you should know very well by now that hajj is not a guarantee for you in the sense of the ibadah of hajj, the actual act of hajj.
It's not a guarantee for you, it never was a guarantee for you but it's only being solidified this year that things can happen where hajj will not happen or might not be able to happen for you and so you can't put off tawbah to that moment. But sometimes you find people, right, that that is the only time that they're able to come back to Allah Subhanahu Wa Ta'ala and to transform themselves. Hajj is as an act of hajj. It's an act of worship that can cleanse a person of all of the spiritual ills that kept them away from Allah Subhanahu Wa Ta'ala. But there's something else that connects hajj to this construction of Islam which is the initial submission and then what that translates into of hijrah, which is abandoning that which is displeasing to Allah Subhanahu Wa Ta'ala in favor for that which is pleasing to Allah Subhanahu Wa Ta'ala and then that direction and that longing for Allah Subhanahu Wa Ta'ala. And imagining the call of Ibrahim Alayhi Salam when Ibrahim Alayhi Salam calls to the house of Allah Subhanahu Wa Ta'ala and people come from all over the world with all different ways. Some on the backs of camels, some in the seats of an airplane. You know, everyone comes in a different way calling or responding to the call of Allah Subhanahu Wa Ta'ala out of that longing for Allah Subhanahu Wa Ta'ala. Right? Answering the call of Allah Subhanahu Wa Ta'ala and longing for the pleasure of Allah Subhanahu Wa Ta'ala the way that Ibrahim Alayhi Salam himself did and the way that he intended for those who answer that call. That they come longing for Allah Subhanahu Wa Ta'ala, wanting Allah Subhanahu Wa Ta'ala, desiring Allah Subhanahu Wa Ta'ala's pleasure. So much so that in the pursuit of the desire, in the pursuit of the pleasure of Allah Subhanahu Wa Ta'ala, the desires for other things dissipate because they're no longer significant.
Because you're overwhelmed by that sense of purpose which is found in the pursuit of Allah Subhanahu Wa Ta'ala. And so that's where the tawaf of the heart starts to come. Right? That it's not just a person physically making tawaf around the Ka'bah but tawaf al-qulub, the tawaf of the hearts. As one of the pious said that how many bodies make hajj without hearts and how many hearts make hajj without bodies. Right? How many people are there physically that would make tawaf but their hearts are not really there. And how many people whose hearts are there but their bodies are not there. Right? They see hajj every year and they say, Ya Allah, Ya Allah. Right? Because their hearts are connected to Allah Subhanahu Wa Ta'ala and their hearts are connected to acts of obedience to Allah Subhanahu Wa Ta'ala. And so their hearts yearn and burn for the moment that they could have the opportunity to physically make hajj. To have their bodies follow what their hearts have already decided upon. Right? To have their bodies follow what their hearts have already decided upon. And by the way you find this in even the diary of Al-Hajj Malik al-Shabaj Malcolm X Rahim Allah Ta'ala. Where he spoke about how he thought about himself as he was making hajj and he thought about this man in India that would have a picture of the Ka'bah on the wall and that would look at the wall and look at the picture of the Ka'bah and cry. And Allah Subhanahu Wa Ta'ala wash away that person's sins and accept their hajj. Even SubhanAllah he made that realization or he came to that realization as he was there. Seeing some people that were privileged to be able to do hajj but might not have had the sincere pursuit. Whereas there are people that don't have the privilege to make hajj but they have the sincere pursuit. And so the hajj, the physical hajj is the culmination of what they've already sincerely spiritually decided upon and have connected themselves to Allah Subhanahu Wa Ta'ala. And that's the part here that's important.
That taqwa by the way is the abandonment of sin. Taqwa is the abandonment of sin. And ihsan and excellence is the pursuit of Allah Subhanahu Wa Ta'ala's pleasure in excellent ways which translates into doing more and more and more. An added quality in your obligations and an added quantity of your voluntary good deeds that you worship Allah Subhanahu Wa Ta'ala as if you can see him and if you can't see him then you know that he sees you. And so there's this zeal in worshipping Allah Subhanahu Wa Ta'ala that is too great to be encompassed by the sight of others. And it's translated most in the yearning of the heart and then the performance of those good deeds in accordance with that. Yearning of the heart for Allah Subhanahu Wa Ta'ala's pleasure. SubhanAllah I'll just talk about this inshaAllah Ta'ala in conclusion as well. When you think about an act that the Prophet Sallallahu Alaihi Wasallam mentioned gives us the reward of hajj. Even as we are away from the practice of hajj. The Prophet Sallallahu Alaihi Wasallam talked about praying salatul fajr and then remaining in the masjid. Going to the masjid for salatul fajr. May Allah Subhanahu Wa Ta'ala open the doors of the masjid to us once again. And staying after salatul fajr remembering Allah Subhanahu Wa Ta'ala. Reading your remembrances, reading his quran, reading his words until the time of duha comes. Until the time of the sunrise comes and then you would pray two rak'ahs or more in remembrance of Allah Subhanahu Wa Ta'ala. And the Prophet Sallallahu Alaihi Wasallam mentioned that whoever does this has the full reward of hajj. Now obviously that doesn't take into consideration the struggle, the finances that are spent to get to hajj. The physical toll of doing hajj and so many other things. But this is the reward of hajj as in the act of hajj itself.
Similar to some of the scholars mentioned when you find when the Prophet Sallallahu Alaihi Wasallam talks about a person who says La ilaha illa Allah wahdahu la sharika lah. One hundred times that it's like freeing ten slaves. The reward, the actual reward or the struggle and all that goes into the freeing of the slaves. And the obligation of freeing the slaves or freeing the enslaved as an expiation, as a kafara. All of these things cannot be replaced by that. But there is a beautiful connection. There is a beautiful connection. And so there is a connection to this idea of sitting in the masjid after salatul fajr yearning for Allah Subhanahu Wa Ta'ala. Remembering Allah Subhanahu Wa Ta'ala. Not moving from your place until the sun rises and then after the sun rises, after some time a person gets up and prays as well. And the Prophet Sallallahu Alaihi Wasallam said they have the reward of hajj complete, complete, complete, complete. One of the names of salatul duha is salatul awwabin. And awwab is the one who's turned back to Allah Subhanahu Wa Ta'ala. Yearning for Allah Subhanahu Wa Ta'ala. Ni'mal abd innahu awwab ayyub alayhi salam. Yearning for Allah Subhanahu Wa Ta'ala. And this is taken from the hadith in Sahih Muslim where the Prophet Sallallahu Alaihi Wasallam went out to the people of Quba and he found them in salah. And he said salatul awwabin is when the young camels lift up their feet. Meaning from the heat of the surface. So it's some time after the sun has risen and that's when these people still, they've been waiting for the time. They've been remembering Allah Subhanahu Wa Ta'ala for this time and then they pray to Allah Subhanahu Wa Ta'ala in a voluntary deed. Yearning for Allah Subhanahu Wa Ta'ala. And some of the scholars by the way, particularly from the Hanafi school say that salatul awwabin refers to the voluntary prayers after maghrib. Six rak'ahs between maghrib and isha based on some narrations.
And some of the scholars say there's nothing wrong with actually referring to both salatul duha and the voluntary prayer between maghrib and isha as salatul awwabin. The point is that it shows a person who is connected to Allah Subhanahu Wa Ta'ala. Yearning for Allah Subhanahu Wa Ta'ala at times when others sleep. At times when others become distracted. At times when others are doing things that are worldly, they find ways to connect to Allah Subhanahu Wa Ta'ala in those times. And there is a sincere yearning for Allah Subhanahu Wa Ta'ala, for his pleasure that's found in those times. And so all of this is to say dear brothers and sisters that while hajj has been taken away from us physically this year. The qast, the objective, the determination, the purpose of hajj has not been taken away from us. That pleasure and that yearning, that yearning for the pleasure of Allah Subhanahu Wa Ta'ala. And the pleasure found in yearning for the pleasure of Allah Subhanahu Wa Ta'ala. All of that is still there. It is still our qibla and we still have the opportunity to do tawaf with our hearts and to remain in that direction. Longing for Allah Subhanahu Wa Ta'ala. We're still called to do hijrah away from that which Allah Subhanahu Wa Ta'ala has prohibited. To complete the construction of Islam in our hearts, of true submission in our hearts. As we celebrate and honor Ibrahim Alayhi Salam who of course was اثقال له ربه اسلم قال اسلمت لرب العالمين Who when his lord told him to submit, he submitted himself. He said I submit myself to the lord of the worlds. And so we submit ourselves to the lord of the Kaaba by remaining in that longing, remaining in that yearning for Allah Subhanahu Wa Ta'ala. We pray that Allah Subhanahu Wa Ta'ala accept once again the sincere intention of those who want to go to hajj but have been unable to go for hajj this year or in other years.
May Allah Subhanahu Wa Ta'ala accept it as a full hajj. May Allah Subhanahu Wa Ta'ala allow us to be amongst those that fully submit ourselves to him. That fully abandon that which is displeasing to him. And that are fully in pursuit of that which is pleasing to him. May Allah Subhanahu Wa Ta'ala allow our hearts to yearn for him always and our deeds to follow. And may Allah Subhanahu Wa Ta'ala make the best of our deeds in the last of our days. May Allah Subhanahu Wa Ta'ala allow us to be amongst those that are shaded under his throne on the day of judgment. May Allah Subhanahu Wa Ta'ala as we have been prohibited from being able to be in the shade of the Kaaba May Allah Subhanahu Wa Ta'ala make us amongst those that are in the shade of the throne on the day of judgment. As we have been prohibited from being in the city of the Prophet Sallallahu Alaihi Wasallam this year. May Allah Subhanahu Wa Ta'ala make us amongst those that are in the companionship of the Prophet Sallallahu Alaihi Wasallam on the day of judgment around his Haud in Jannatul Firdaus. Allahuma Ameen. Jazakumullahu Khayran to you all. Once again InshaAllah Ta'ala please follow along with the various series and the content that we have coming out. Please follow along with this particular series, A Voice in the Desert. I know that it might just seem like it's a story of Ibrahim Al-Islam but there's a personal connection to be made in each one of those stories. And of course InshaAllah Ta'ala please do donate and support not just Yaqeen's efforts but the efforts of so many others that are out there. Jazakumullahu Khayran. Wasallamu Alaikum Wa Rahmatullahi Wa Barakatuh
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