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Giving Credit to those who Deserve it and the Manner of Understanding the Quraan


(Highlights of Mufti Ebrahim Salejee’s majlis - Saturday18th January)

1. Among the rulers from the Banu Umayyah, the most popular of them was ‘Umar bin Abdul Azeez (rahmatullahi alaih). His rule is likened to the rule of the khulafaa-e-raashideen. The unique coincidence is that ‘Umar bin Khattaab (radhiyallahu ‘anhu) was the one who initiated the compilation of the Quraan Shareef during the khilaafat of Hadhrat Abu Bakr (radhiyallahu ‘anhu) and ‘Umar bin Abdul Azeez (rahmatullahi alaih) was the one who initiated the compilation of the ahaadeeth. So the Quraan and the ahaadeeth were taken over by the two ‘Umars. Those who reject the Sahaabah (radhiyallahu ‘anhum) have the greatest hatred for ‘Umar (radhiyallahu anhu). Further, ‘Umar (radhiyallahu anhu) was the one who initiated the performing of taraweeh salaah in congregation. Hence, he is responsible for the preservation of the Quraan. Imagine if there was no taraweeh, what would the young huffaaz do to preserve the Quraan?

2. We need to acknowledge and give credit to those who deserve it. This is the teaching of Islam. Fortunate is that child who remembers and recalls all the good his parents had conferred upon him. Similarly, in deeni matters we need to acknowledge those who strove to preserve deen. The preservation of deen is by respecting the pious and the friends of Allah Ta‘ala. Everyone has some mistake or the other. You will not get someone as perfect as the Sahaabah (radhiyallahu ‘anhum) and you will be wrong in testing people with the standard of the Sahaabah (radhiyallahu ‘anhum) and then criticise them. The moment respect is lost your deen is suspect. Therefore, we find that those who are against deen, they target the Sahaabah (radhiyallahu ‘anhum) for they understand if one loses the Sahaabah (radhiyallahu ‘anhum) then there is no deen left.

3. In deen we do not need to only acquire its knowledge, but also understand how to apply it. However, the Quraan is not a book for everyone to study directly. You will get some verses that are concise which are explained by other aayaat. Then you would get those that are explained in the ahaadeeth. Another type are those aayaat which are explained by the Sahaabah (radhiyallahu ‘anhum) and Taabi‘een whose explanations are reliable since they were present and close to the time of revelation. Their piety was endorsed by Nabi (sallallahu ‘alaihi wasallam). Another requirement to study the Quraan directly is to understand the Arabic language with its idiomatic expressions. Just merely understanding the language itself is insufficient. One person said that pork is permissible because the Quraan says that the food of the Jews and Christians is halaal. And this is the literal translation. Therefore, since pork is the food of the ahl-e-kitaab (Jews and Christians) nowadays, it should also be halaal. When he was told that another aayat shows that pork is haraam, he replied that the prohibition was for the past when the swine lived in unhygienic conditions, but now they are reared in very hygienic conditions.

To understand the mansha (outlook) of the buzurgaan-e-deen is great, but greater than that is to understand the mansha of Nabi (sallallahu ‘alaihi wasallam). One of the outstanding aspects was the disinclination of Nabi (sallallahu ‘alaihi wasallam) from the dunya. We speak a lot about following the sunnat etc. but what about this aspect. With regards to this, we will say that this will be seen at a later stage. However, the Quraan and hadeeth are replete with advice regarding the evil of wealth and the dunya. Normally we will feel that if we have plenty of wealth then we can give so much in charity and assist the widows and orphans etc. So Nabi (sallallahu ‘alaihi wasallam) could have also thought in the same manner when he was offered to have the mountains changed to gold, but he declined the offer. When wealth becomes the goal and target in life then initially one will count it as a need, but then it will turn into rivalry and competition. We would then want to show others what we have. Hence, in proportion to the growth of wealth, the fear of Allah Ta‘ala has to increase in order that the wealth does not affect one. This fear is not only required for wealth, but even knowledge needs to be coupled with fear; otherwise the knowledge will only be used for one’s personal advantage.

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