In the Name of God, the Compassionate, the Merciful
All praise is due to God, Lord of the Worlds, and peace and greetings be upon our Master and our Prophet, Abul Qasim al-Mustafa Muhammad, and his untainted, pure Progeny, particularly the Remnant of God on earth.
Welcome my dear brothers and sisters, both the fortunate, blessed pilgrims who will set their eyes on the Holy Kaaba, the shrine of the Holy Prophet of Islam (pbuh), and [the graves of] the Imams (pbut) in the Al-Baqi Cemetery this year, and also the organizers of this magnificent event. I would like to extend my sincere gratitude to all those involved in conducting the Hajj pilgrimage. Their efforts are truly valuable. And conducting a healthy, magnificent, spiritual Hajj in accordance with the required Islamic rules of Hajj is indeed a great honor. You people who are involved in conducting the Hajj play a crucial role in this process. God willing, may God accept your endeavors and protect you.
The topic of Hajj has been thoroughly discussed by scholars and others, and I have also touched upon a few points about it. However, there is still much more to be explored and discussed regarding Hajj. This matter has also been highlighted in a hadith from one of the Infallible Imams (pbut). The narrator approached the Imam and said that he had had been asking the Imam questions about Hajj for many years, and each time the Imam provided him with new insights and wisdom. The Imam acknowledged this and responded accordingly.
What I would like to say today is that Hajj is a multi-layered, multi-dimensional, meaningful obligation. Both its spiritual side and its material side have various dimensions. Yet, I believe that there are two aspects of Hajj that stand out as prominent features. One aspect is related to a person’s inner self, their inner being, their spirit — which produces knowledge, wisdom, and determination — and the other aspect is related to their life in society. The point that is related to a person’s inner self, their inner being, their upbringing, and the cultivation of determination and willpower in a person is zikr [remembrance of God]. Zikr is a very important element in Hajj.
If you look at Hajj from the beginning to the end, from preparing to enter the state of Ihram to performing Umrah, then entering the state of Ihram for Hajj, stopping at Arafat, and completing the rest of the Hajj rituals, you will see that it is all about the remembrance of God. That is why there are various commandments related to Hajj in the Holy Quran that emphasize remembering God. Some of these verses were just recited, including the following verses: “Then when you stream out of Arafat remember Allah at the Sacred Mash‘ar” (Quran 2:198). “Remember Allah in the appointed days” (Quran 2:203). “Remember Allah as you would remember your fathers” (Quran 2:200). “So mention the Name of Allah over them as they stand” (Quran 22:36). It’s all about remembering God, from the beginning to the end — during Tawaf, Sa’i, the prayer after Tawaf, the stays in Arafat and Mash’ar al-Haram, and the rites in Mina.
Every aspect of Hajj is about the remembrance of God and thinking about God. This remembrance is the essence of life and is what matters. When we remember God in our hearts and fear Him in our souls, this influences our actions, determination, will, and major decisions. A nation that wants to perform great actions, its people must be used to remembering God.
Sometimes we advise the respected, dear pilgrims in Mecca and Medina to think about the things that only exist in that land, not the things that exist everywhere. There are markets everywhere. There are goods and interesting, eye-catching things everywhere. The things that you cannot find anywhere else are the Kaaba, Masjid al-Haram, Tawaf, and the holy grave of the Prophet (pbuh). These are exclusive to that land. During the few days that you spend there, remember this and appreciate the value of this opportunity.
My emphasis on remembering God and keeping Him in mind is because of this verse from the Quran, “And remember God often, so that you may succeed” (62:10). The remembrance of God leads to “falah,” which is not just a spiritual and inner success. Falah means success, salvation, and achieving all of your goals. These things come from remembering God. This is a fundamental element of Hajj, which is related to a person’s inner self, but it builds one’s life (in society).
Issues pertaining to the society include the issue of "unity," the issue of solidarity, the issue of being one, and the issue of communicating with all Muslims. This is a very important issue in Hajj. We have repeatedly said that God, through Prophet Abraham (pbuh), extended the invitation to Hajj to not just a specific group of people, but to all individuals, “And proclaim the Hajj to all people” (Quran 22:27). [The Quran uses the term] “Al-Nas,” all people. Invite the entire human race to the Hajj pilgrimage.
What does this mean that God invites all people for a few specific days in a specific place every year? What this means is that God’s will — the divine legislative will — wants Muslims to come closer together, to get to know one another, to put their minds together, and to make decisions together. The big thing we are missing today is “making decisions together.” God wants people to gather together in one place so that this gathering can have a good outcome for not just the Islamic world, but also for humanity. This is what we are pursuing.
Of course, in order to do this, there needs to be understanding. Racial, religious, and sectarian differences need to be put aside. There are different sects in Islam that gather together. They’re all in the same way, dressed alike, moving in one direction, and gathered in the same place [during the Hajj pilgrimage]. This is a divine gathering. It is an Islamic gathering. This is an obvious, clear political aspect of Hajj. [So,] there are two important aspects in Hajj. There is both “zikr” [remembrance of God] and “Islamic unity.” Of course, in the Quran, in the words of the Holy Prophet of Islam, and distinguished figures of Islam, non-sectarianism is not specific to only Hajj, “Hold fast, all together, to Allah’s cord, and do not be divided [into sects]” (Quran 3:103). There are numerous verses in the Quran which prohibit division and enmity among Muslims. So, these are two significant points about Hajj.
I would like to point out that when discussing Hajj, the blessed name of [Prophet] Abraham (pbuh) must certainly not be forgotten. In the Quran, we are presented with many teachings from Prophet Abraham. One of them is the invitation to Hajj, “And proclaim the Hajj to all people” (22:27). And people are instructed, “Take the venue of prayer from Abraham’s Station” (2:125). Pray in the place where he [Abraham] had stood. Make that a place for your praying. Or, it is said, “We charged Abraham and Ishmael [with its upkeep, saying], ‘Purify My House for those who go around it, [for] those who make it a retreat and [for] those who bow and prostrate’” (2:125).
From the purification that he was assigned to, one senses that there must have been some problems in this location before Prophet Abraham’s time. Because not only did he raise the pillars and foundations of the House [the Kaaba], he also purified it from the impurities that have now become vague and are not very clearly stated in our historical records and hadith.
Accordingly, I would like to say that our Hajj this year is a Hajj of bara’at [renunciation] according to the teachings that (Prophet) Abraham brought for us. Of course, renunciation has existed since the beginning of the Revolution. It has always been carried out and it must remain. However, this year’s Hajj is a Hajj of renunciation in particular.
The events that are currently taking place in Gaza and this strange, major event, this unveiling of a blood-sucking image of a group that arose from Western civilization are issues that paying attention to them is not specific to today or just these days. This will remain in history.
Consider that which is taking place in Gaza and Palestine today, these savage attacks by the rabid Zionist dog and blood-sucking Zionist agents on one side, and the oppression and resistance of the Muslims of Gaza on the other side. Each of these things are a major sign and symbol in history. They will remain in history. They are important indicators that will guide humanity in the future.
You see that today, the reaction to this event in non-Muslim societies is an incredible, unprecedented event. What is happening now in the universities in the US and in some other countries [the protests against the crimes of the Zionist regime] is unprecedented. If anyone had ever claimed that such a thing may happen one day, no one would have believed it. No one would have guessed that such a thing would happen! What this shows is that these things are indications.
So, what is our duty? We need to learn from Prophet Abraham (pbuh). You see, Prophet Abraham (pbuh) was one of the prophets who was compassionate. Not all prophets were the same in terms of their characteristics. Prophet Abraham was very compassionate. For example, when the angels wanted to go punish the people of Lot’s land, Prophet Abraham spoke with them asking if it was possible for them to spare those people, “He pleaded with Us concerning the people of Lot” (Quran 11:74). That is, he endeavored to mediate and intercede before God's angels in an attempt to spare those people from punishment.
That’s how he was. In some other prophets, the situation was different. But I want to talk about Prophet Abraham now. In the following holy verse in Surah Ibrahim, [he states], “So whoever follows me indeed belongs to me, and as for those who disobey me, well, You are indeed all-forgiving, all-merciful” (14:36). [Prophet Abraham said], “Very well, those who follow me are my followers.” But, he didn’t say, “O Lord! Change, punish, or guide those who don’t listen to me.” He said, “You are indeed all-forgiving, all-merciful.” Forgive them as well. Show them mercy. He had such a kind, merciful heart.
In the case of non-Muslims who are not hostile to Islam, look at Surah Al-Mumtahanah. After what is mentioned about Prophet Abraham, there are the following verses, which also appear to be related to him, “Allah does not forbid you in regard to those who did not make war against you on account of religion and did not expel you from your homes, that you deal with them with kindness and justice. Indeed, Allah loves the just” (60:8). In other words, if a person isn’t following the same religion that you’re following but they aren’t showing hostility to you, treat them in a fair, just way. [Be kind to] the non-Muslims who do not bother or hurt you and those that show no enmity to you.
That was the kind of person that Abraham was. His demeanor was that way with the sinful and this way with non-Muslims. However, see how this same Abraham behaved with another group, “There is certainly a good exemplar for you in Abraham and those who were with him, when they said to their own people, ‘Indeed we repudiate you and whatever you worship besides Allah. We disavow you, and enmity and hate have appeared between you and us forever, unless you come to have faith in Allah alone’” (Quran 60:4). You see, that is how he behaved toward another group — [that is,] the hostile enemies.
This was the same merciful, compassionate, friendly Abraham who interceded for Lot’s people, sought forgiveness for the sinners, and believed that one should be kind toward those who weren’t hostile. The same Abraham also stood firmly in another situation and expressed his renunciation, “Indeed, we repudiate you … and enmity and hate have appeared between you and us.” We are clearly enemies with you. Who were these people? They were people who were showing hostility.
Now look at this verse from Surah Al-Mumtahanah, the continuation of the verse that I have already recited. It is also related to the mental state of Prophet Abraham. It says, “Allah forbids you only in regard to those who made war against you on account of religion and expelled you from your homes and supported [the polytheists of Mecca] in your expulsion, that you make friends with them” (Quran 60:9). You are not permitted to establish relationships or befriend those who have murdered you, fought against you, expelled you from your homes and lands, or supported those who have done so. You have no right to do such a thing! There must be enmity between you. This is what Abraham stated, “And enmity and hate have appeared between you and us.”
Who is it that is showing hostility toward the Muslims in the world today, fighting them, killing them, and driving out their women, men, and children from their homes and lands? Who is it? Can the description of the Zionist enemy in the Quran be any clearer than this? And it’s not just the Zionist enemy. [It’s also,] “… and supported [others] in your expulsion” (Quran 60:9). It is also those who are supporting them. Who is supporting them? If it weren’t for the US’s support, would the Zionist regime have the power and audacity to treat Muslims, men, women, and children so brutally like this in such a limited environment?
This enemy cannot be dealt with kindly. They cannot be treated in a gentle manner. And it makes no difference whether it is the one orchestrating the massacre, the one assisting and supporting it, the one who is destroying homes, or the one who is supporting those who are destroying homes. “And whoever makes friends with them — it is they who are the oppressors” (Quran 60:9). Whoever befriends them is a cruel oppressor. “The curse of Allah is upon the oppressors” (Quran 11:18). These are the texts and verses of the Quran. So, this year's bara’at [renunciation of the polytheists] is more prominent than ever. This year's Hajj is a Hajj of renunciation.
The faithful pilgrims, both Iranian and non-Iranians from all corners of the globe, must be able to convey this Quranic reasoning to the entire Islamic world. This is what Palestine needs today. It needs the support of the Islamic world. Of course, the Islamic Republic has not and will not wait for others [to take action], but if the strong Muslim nations and governments unite and participate [in this endeavor], it will have a much greater impact. The deplorable situation of the Palestinians won’t continue. This is a duty. [Audience chants, “O liberated Leader! We are ready! We are ready!”] You are ready. May God help to prepare the Islamic world, God willing.
About the pilgrims who will be going for Hajj, I am grateful for the efforts of the Bi’that Organization and the Hajj and Pilgrimage Organization, each playing their own unique roles, as well as the other authorities involved in the health, safety, transportation, and other matters concerning the Hajj pilgrims. I stress the importance of thorough planning to guarantee the comfort of Iranian pilgrims and the successful completion of a fruitful, accepted pilgrimage. Such planning is essential.
We are grateful to God for the progress that has been made and that is continuing. However, in order to close the gap between our current efforts and our future goals, God willing, we need to plan and organize effectively. Almighty God will help you in this endeavor, God willing. We seek God's blessings, mercy, and forgiveness for our magnanimous Imam [Khomeini], our martyrs, and those who have passed away.
May God’s greetings, mercy, and blessings be upon you.
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