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Respecting and Valuing One’s Elders


(Summary of Mufti Ebrahim Salejee’s majlis - Saturday 16th April)

Hazrat Abu Bakr and Hazrat ‘Umar (radhiyallahu ‘anhuma) both were engaged in a discussion. Sometimes in a discussion you are bound to say something, perhaps it is a bit firm or you will raise your voice. It happens. So Abu Bakr (radhiyallahu ‘anhu) raised his voice for something and Hazrat ‘Umar (radhiyallahu ‘anhu) felt hurt about it. So he got up and he returned home. Abu Bakr (radhiyallahu ‘anhu) realised that I had said something inappropriate and I raised my voice and it was not the best thing for me to do. Now the Sahaabah-e-kiraam’s consciousness and awareness of death was such that they would not leave anything to be delayed. 

If I made a mistake then I must correct it straightaway because death and life are uncertain. The most uncertain thing is how long you are going to live and when you are going to die. If it occurs at this moment then? So I have to get my act in order, and if it is a relationship with a person then I need to get that corrected; if I had hurt his feelings or I insulted him or I robbed and cheated him in any way then it is between me and that person then I need to correct it straightaway, I cannot delay at all in this. Hazrat Abu Bakr (radhiyallahu ‘anhu) after all was siddeeq, not just truthful, but the most truthful; what is on his tongue will be in his heart. So if he tells someone that you need to be honest then he will be the most honest of people. When he realised that he had stumbled he went to Hazrat ‘Umar (radhiyallahu ‘anhu). In the meanwhile, because the injury was still fresh Hazrat ‘Umar (radhiyallahu ‘anhu) did not want to entertain any discussion and Hazrat Abu Bakr (radhiyallahu ‘anhu) was restless that if I don’t get this sorted out and I die in the interim then what? I can’t get through here where else can I go? Because I need to follow procedure. The procedure is to go and correct it, and when I am going to correct it the man is not prepared. So the only thing that is available is now to ask Nabi (sallallahu ‘alaihi wasallam) to intercede. This way did not work out so I need to ask him for an intercession.

On the Day of Qiyaamah when mankind will be all assembled, there again they will ask the Ambiyaa (‘alaihimus salaam) to intercede. They will go to Hazrat Aadam (‘alaihis salaam), Hazrat Nooh (‘alaihis salaam), Hazrat Ebrahim (‘alaihis salaam), Hazrat Moosa (‘alaihis salaam), and Hazrat ‘Isa (‘alaihis salaam). They could have done this directly, but why was this process followed asking this Nabi and that Nabi until it comes up to Nabi (sallallahu ‘alaihi wasallam). So intercession is something. Hazrat Nabi (sallallahu ‘alaihi wasallam) had just left the world and one villager had come in and at the gravesite of Nabi (sallallahu ‘alaihi wasallam), at the Roudhah Mubaarak he says that Allah Ta‘ala says: “Wa low annahum izh-zhalamoo anfusahum jaaooka fastaghfarullaha” – they had wronged themselves and they ask you to ask forgiveness on their behalf, was taghfara lahumur rasool – they ask Nabi (sallallahu ‘alaihi wasallam) to intercede on their behalf for forgiveness, la wajadullaha tawwaabar raheema – you will find Allah Ta‘ala most forgiving and accepting the repentance. So if it was that we will overcome this by just asking Allah Ta‘ala directly then why did Allah Ta‘ala speak in this manner – fastaghfarullaha was taghfar lahumur rasool – they are asking Allah Ta‘ala, and Nabi (sallallahu ‘alaihi wasallam) is also interceding on their behalf. Allah Ta‘ala has created some procedures and many a times in everything else we follow procedure, but in our deen we do not want to follow procedure, we jump the line. Like in everything else we follow procedure and we know that that is the right thing that we follow the procedure, you came to fill in an application they will say join the cue, you want to see a specialist they will say join the cue; don’t they say that? But suddenly when it comes to deen then we do not want to follow procedure. So the procedure here that Allah Ta‘ala is speaking about is that you ask Allah Ta‘ala’s forgiveness and ask Nabi (sallallahu ‘alaihi wasallam) to intercede on your behalf for your forgiveness as well. On the Day of Qiyaamah, this procedure will be followed as well.

Allah Ta‘ala likes it that you ask the Ambiyaa (‘alaihimus salaam) to intercede on your behalf. Allah Ta‘ala can listen to you and He listens to you and He answers you directly, but He also appreciates that you appreciate His servants. He also considers this that you are considerate and respectful to My servants. It is My people and you are showing respect to them, and showing respect to them is showing respect to Me. So this aspect of consideration and respect, really we don’t consider it is an important thing. By the way we did it, we did it, if we didn’t do it we didn’t do it. And unfortunately there are two extremists groups. One extreme is that they feel that if the pious person says it then it will happen, as though Allah Ta‘ala does not fit in anywhere in the equation. The other extreme is that we mustn’t intercede, we must ask Allah Ta‘ala directly. One extreme is that if he wills it will happen. So it is subject to his wishing. It will be his decision and Allah Ta‘ala will endorse his decision. And the other extreme is that what is this intercession all about? Leave it out entirely.

When there was a drought in Madeenah Munawwarah then on one occasion Hazrat ‘Umar (radhiyallahu ‘anhu) collected the people and he asked Allah Ta‘ala in these words that when Nabi (sallallahu ‘alaihi wasallam) was around he used to make du‘aa and you used to answer his du‘aa and now he is no more around, but we make du‘aa through the waseelah (intercede) of the uncle of Nabi (sallallahu ‘alaihi wasallam), Hazrat Abbaas (radhiyallahu ‘anhuma). And Allah Ta‘ala blessed them with rain. So that intercession, what it means is that ‘O Allah! You like that we show respect to Your servants, so we are showing respect. The thing that You like is ‘ibaadat, an act of worship, and You like that we show respect to Your chosen people, You love that we show love to them. So we show love to them and we show respect to them and this is something that You like. So for this act that You like and You love, we intercede to You. It is so simple; it is not a complicated thing. But people who do not understand waseelah, then they stretch it and bring it right to shirk, they feel that only that person must decide and it will happen, that person must make it happen and it will happen. So now the person who does not understand what shafaa’at is all about he stretches it and brings it right to the point of shirk and the person who understands he says that the hadeeth has made mention of intercession.

In Bukhaari Shareef you have the hadeeth of the three people who were locked up in the cave and they are asking Allah Ta‘ala through the intercession of their good deeds. One person was serving his parents and he preferred his parents to his own children and on account of this good deed he is making du‘aa to Allah Ta‘ala. So the gist of waseelah, intercession is that ‘On account of the good deed, O Allah, we ask You and implore Your mercy. You like the good deed and we have done the good deed and on account of the good deed we ask for Your mercy. So by the same token, O Allah, You love that we love Your beloved, You want us to love your beloved, You want us to show respect to Your beloved, so on account of this act of ‘ibaadat that You love (loving Your beloved), O Allah, I ask Your mercy, I intercede through him. This is now the gist of waseelah – intercession.

These aspects of imaaniyyaat, we should clear them up. Our minds should be cleared. Initially it comes up through a small doubt and eventually it becomes a monster, and when it becomes a monster then you cannot control that thing, it overwhelms you. Kuntum amwaatan fa ahyaakum – Allah Ta‘ala says that you were dead and We had given you life. So you were non-existent, you were not on the scene anywhere and then We had given you life. Now see, there is the one theory that everything started off from an atom and then it progressed and progressed and everything came like that until you became insaan. But how it started? From an atom, what was that? A small bubble and that bubble became such a big thing a whole universe with millions of stars and earth etc. but where it started from? From one small bubble. That bubble was always in existence. And what Allah Ta‘ala is saying? Kuntum amwaatan – you were nowhere in the picture, finished, dead, non-existent. We had given you existence. And this theory what is it saying? You were always around in a different form and then you evolved from one thing to the other and Allah Ta‘ala is saying that you were nowhere around – kuntum amwaatan fa ahyaakum. Now this type of doctrines, this type of theories, this type of concepts are indoctrinated.  And it is surprising that this type of doctrine, where does it stem from? It stems from Hinduism. What they are talking about evolution etc. it is starting off from Hinduism and when I am saying that it is coming from Hinduism then I am not saying it sarcastically, it is a fact that it is coming from Hinduism. Like how you have these forty days, three days, today there was an email about hundred days, is there any fact for it? So that also started from Hinduism and this evolution also started from Hinduism. You may ask how? Because the Hindus believe in a thing like reincarnation. So you just moving from one form to another, you are just evolving. And if you look at this evolution, you are evolving from one thing to the other, from the second to the third, from the third to the fourth, you are just progressing all the time. So if you are a good person perhaps then in the next form perhaps you will be a fruit tree and if you are bad person then perhaps in the next form you will become like a donkey and if you are not too bad then you will be like a horse. So now logic will tell you that you will need to make a statistics that how many people are supposed to be bad and how many are supposed to be good, so that the eco system is balanced out because to run the world you need so many donkeys, you need so many horses, you need so many dogs, so someone needs to be very pious, someone has to be very impious and someone needs to be in between so that the eco system goes well. So you see the stupidity where it stems from. It comes from Hinduism, and scientists worked on it giving a veneer and glorified scientific terms until they made an evolution theory and then everybody held on to it and he held on to it so dearly and strongly as though it was wahi that came from Allah Ta‘ala. Whereas Allah Ta‘ala is saying that kuntum amwaatan fa ahyaakum – you were dead, you were not around anywhere, We gave you that life. You were in non-existence and We granted you existence. You were nowhere. You did not feature, and you are saying to Allah Ta‘ala, that no no, I was in existence but I was in a different form, I evolved from one thing to the other and the third and the fourth. So you became Allah Ta‘ala’s ustaad. Allah Ta‘ala is saying that there was nothing, Kaanallah wa lam yaku shay-an – it was Allah Ta‘ala always and there wasn’t anything, it was Allah Ta‘ala all alone and then Allah Ta‘ala created all the varieties of creation. But Allah Ta‘ala was all alone. Unfortunately all these things have to be spoken again and again.

As we progress in time, then people try to mask the truth, they try to cover the truth. And they cover the truth with all this philosophy and the one whose imaan is not right then he gets consumed, he becomes overwhelmed with that philosophy. The right thing was to give everything its place. Where secularism went wrong is that they did not give everything its place. You went to secularism only to make money. So for money related things you will refer to them. But you did not go to them to give you any direction or guidance on Allah Ta‘ala and how must we run our personal lives, what will please Allah Ta‘ala and what will displease Allah Ta‘ala, we did not refer to them to give us any guidance on imaan. We did not refer to them to give us any direction on our ‘aqaaid, on our beliefs. So when we did not go to them for this then why are we taking it from them. It is like when we are going to an ‘aalim or to a madrasah to a bayaan, we don’t go to the bayaan with this in mind that you must give us some idea on what is the right way to do a balance sheet. We don’t go to them for that. Give us some business advice, how must I run my business? I got a supermarket, how do I run my business? You don’t go to them for business advice. You go to them for deeni direction. So the right thing for this evolution company was that you remain in your work. Your work was to show how to do business so you carry on. And that ‘aalim, that madrasah, those mashaayikh, their work was to lead you to Allah Ta‘ala. So what you are planned for, what you are trained for, I went to you for that, and what you have been trained for I went to you for that. Now suddenly that person, he became so glorified that he became like god, that he will give you direction about Allah Ta‘ala, that this was how you were born and this was how you were created what you say that is now like divine, not like divine but divine. So if they say that you can scrap religion then you can scrap religion. They became divine. So it is an overstep of the mark. They didn’t realise that they overstepped the mark. And when they overstepped the mark then really they are supposed to be put back in their places, they are supposed to be pushed back, that you remain in your place. Don’t you overstep the mark.

We were talking of Hazrat ‘Umar and Hazrat Abu Bakr (radhiyallahu ‘anhuma), they have this discussion, and Hazrat Abu Bakr (radhiyallahu ‘anhu) becomes very apprehensive because Hazrat ‘Umar (radhiyallahu ‘anhu) does not want to open the door. So he goes straight to Rasulullah (sallallahu ‘alaihi wasallam) and here I spoke of intercession and what is the gist and essence of intercession. In the meanwhile, when Rasulullah (sallallahu ‘alaihi wasallam) saw Hazrat Abu Bakr he understood that there was some problem, from the face you can make out. The wife can’t she make out whether you are hiding something, you want to laugh but you are pressing the laugh, can’t she make it out? She can make it out. She has been all these years with you, so she can make it out from your face. So Nabi (sallallahu ‘alaihi wasallam) made out that Hazrat Abu Bakr (radhiyallahu ‘anhu) has some problem. In the meanwhile, Hazrat ‘Umar (radhiyallahu ‘anhu) realised that I have caused it, a man like Abu Bakr and he came to ask for a maaf and I closed the door on him, whereas he does not deserve that. Really, I need to go to him and make him feel happy. So anyway when Abu Bakr reached Nabi (sallallahu ‘alaihi wasallam) and ‘Umar just pulled in, Nabi (sallallahu ‘alaihi wasallam) speaks to ‘Umar, hal antum taarikoo lee saahibee – can you just spare my saathi for me? Look at the choice of words, my companion, can you leave him for me. In other words, he is a very special companion. And a small problem like this and you are holding it personally against him. Can’t you just spare him for me? So he is showing you the maqaam and position of Hazrat Abu Bakr (radhiyallahu ‘anhu) and he is also impressing upon us that in every time you always have someone that is outstanding, it is a friend of Allah Ta‘ala, a wali of Allah Ta‘ala and it is likely and possible that he said one or two things out of line. He is human, so he could have said one or two things out of line, but you don’t hold him for the one or two mistakes he had made. If you hold him for that then you did not recognise the person, you did not appreciate the person. You do not know what is the meaning of appreciation. If you have been good to your family and household all your life and one day you just shouted your son and you just hit the child one shot or you just scolded your wife just once. So she can’t hold that against you that you are a short fused person, you don’t appreciate, can she say that? Or turn the whole thing around, that she was good to you all the time and one day she just short fused can you hold it against her? Now all the good you got from her, because of one or two stupid mistakes you hold it against her, is that the right thing to do. You have your moods, she has her moods. Sometimes you are high and sometimes she is high. You need to understand that these things will happen. The same will happen in auliyaa as well. That at some times they may say something and they don’t mean it, but it just came out from their tongue. Now if you are going to hold it against them then you are going to be deprived from the broader picture. You didn’t understand the broader picture. You didn’t appreciate what was their worth, so you lost out. Hence, Nabi (sallallahu ‘alaihi wasallam) is giving us a lesson that you may have a great person and he may stumble and make a mistake here or there, but because of the mistake you don’t hold it against him. Now, you just go past that and continue with your life. It happens in all things in life. You are buying a parcel for a million rands. One thing may not be right, it may be worth ten or twenty rands. Now, are you going to make a big noise because of that, or are you going to look at the broader picture, that the whole thing is right and this is just ten rands, so let it just carry on because I understand what kind of profit I can get out of this. Now because of this stupid error must I make a noise about it? So in our lives we apply the same principle, but really we don’t use our minds fairly and justly. Thus, Nabi (sallallahu ‘alaihi wasallam) is warning Hazrat ‘Umar (radhiyallahu ‘anhu), that hal antum tarikoo lee saahibee – my friend, can you just spare him for me. In the meanwhile Hazrat Abu Bakr (radhiyallahu ‘anhu) is saying that ya Rasulallah, it was my mistake, I slipped up and Nabi (sallallahu ‘alaihi wasallam) is not paying attention to what Hazrat Abu Bakr is saying. All he is saying to Hazrat ‘Umar, hal antum tarikoo lee saahibee. He will have a mistake here or there, but don’t you see his attachment to me. Don’t you see my confidence in him, don’t you see my consideration for him, is this not something for you to consider, is it not something for you to respect. That was the first statement, that one is we understand the maqaam of Hazrat Abu Bakr (radhiyallahu ‘anhu), the whole Ummah has to understand it.

When there was the discussion of khilaafat, Nabi (sallallahu ‘alaihi wasallam) had just passed away and there is the discussion about khilaafat that who is going to be the khaleefah after him. It is a long hadeeth, but just look at this aspect that while the matter was being discussed Hazrat Abu Bakr (radhiyallahu ‘anhu) holds the hand of ‘Umar and Abu ‘Ubaidah bin Jarraah (radhiyallahu ‘anhuma) and says that appoint one of them as the khaleefah and carry on. So Hazrat ‘Umar (radhiyallahu ‘anhu) says that I liked everything that Abu Bakr (radhiyallahu ‘anhu) was discussing but this thing here, that I must become the khaleefah. And he says that my heart and mind tells me that I should rather be killed and beheaded, rather me being an ameer over a people among whom is Abu Bakr. I can’t be ruling over Abu Bakr. I rather be beheaded, that is better for me. See the level of respect. There is a thing like adab, there is a thing like respect. There is a senior in the house, there is a senior in the family, respect him. Sometimes you can’t understand what he is saying, but for Allah Ta‘ala’s sake, even if it is worldly wise, in the business, in the home, if there is an elder, respect him. And you will get a lot of barkat in that, though you may not understand all that he is saying. Sometimes he is saying something in a firm way, but he is a senior after all, listen to him.

In fact, 3 persons came in the last year; one person said that I wished to get married to a girl, and my parents disapproved it. After 20 years I realised that I made a big mistake in my life, a major mistake. It took me 20 years to understand what a big mistake I made. I could have just listened to my mother on that day and I wouldn’t have been in regrets and problems today. There, I went like a mad thing, young and fired up, and I just did what my mind was telling me, and today I regret. One person said that after 40 years I realised. But that understanding comes to you with maturity. You see the ups and downs in life, the fluctuations in life, then eventually it dawns upon you that this is what the mother was saying, this is what my father was saying, they had experience, but I felt that I have learning and I am educated and because I am educated therefore I am more experienced. I know what he does not know, he is an old man, what he knows. So I just disregarded his experience, his understanding, his knowing of life, I just disregarded it and I just went with my brains. I felt I was more educated, so I felt what does this old person know. He is old fashioned, he is backwards. So I went with my brains and it took me 20 years and one person said it took me 40 years to realise and now I am covered in regrets, I don’t know what to do with this life of mine.

I will mention a small little incident. My mother relates to me that they were living originally in Umzinto. And there was a Hindu woman and she had seen the good days when she was a multi-millionaire and she then went into financial constraints. She had a big farm with lemon trees growing around and tomato plantations, and trucks and trucks used to go to the Durban market. So they were very wealthy at that time. In the meanwhile, the husband passed away; as the husband passed away, she wanted to pass on all the assets to her son. The senior people in the family told her don’t do this. You have daughters and you have sons, like you will need your sons you will need your daughters. Her answer was that my daughters are already settled. My son is my son, I need to do for him and I don’t need to do for them. That was her answer and she passed on all her assets to her son. Her son went into some ulta dhanda, like how you get drugs and whatever, and he started wiping the assets out complete. Eventually he threw the mother out of the house. My mother tells me that I saw the whole story in front of my eyes, but the elders in the family told her don’t do this. I say even in Hinduism, as a kaafir, listen to your elder. They have seen life, they have seen the fluctuations. There is a lot of security and protection in that. The protection of Allah Ta‘ala goes away when you say that I know life, they don’t know, what are they, they haven’t seen life, they don’t read, they haven’t seen whatsapp, they don’t see what’s on twitter, I know all these things, I know google. What do they know? So when you have that attitude then they will say alright, and it will take you twenty years, forty years, fifty years to come to that same conclusion.

So that secular education leave it to that point, that you are there to teach me how to make money, leave it to that point, money or anything that is material and physical that is what you are going to teach me. Is there anything else? So I will keep you to that point. But you must not cross the mark. Don’t trespass, you just stick to physical and material. Beyond that is the territory of Islam, it is the territory of Allah Ta‘ala. If you pass over then you are going into prohibited territory, you are losing yourself, you are destroying your future.

The second thing that we learn from this hadeeth, is that Nabi (sallallahu ‘alaihi wasallam) explains to Hazrat ‘Umar (radhiyallahu ‘anhu) that when I invited people to Islam, everybody refused; after some time they came on, but the one man that came on straightaway, the invitation came and straightway he responded was Abu Bakr. Everybody had some resistance, some thinking, and then they came but this was the one man that I had to invite and straightaway he came on. Alright, others also came in, but Hazrat ‘Ali (radhiyallahu ‘anhu) was a child at that time when he accepted Islam, ten years or so, so you won’t take him in that position although it is a notable thing to his credit but not to the level of that person. There were other people like slaves who accepted Islam, Zaid bin Haarithah etc. But a free man, a man of respect and dignity, a man of intelligence and understanding, a man of influence and affluence and he has come on, and immediately; I gave the dawat, I invited and straightway he came on, he latched on straightaway, it was Abu Bakr. What it makes you understand, what lesson we learn from this? The lesson we draw from this is that whatever we get from Allah Ta‘ala and thereafter from His Nabi (sallallahu ‘alaihi wasallam) and thereafter the deeni elders, those who know deen and experienced deen, and we see that they have got a track record of deen, their whole record is straight and consistent, there is one consistent track record, they don’t have an inconsistent track record of deen, then as they say something our hearts must just accept it. Why he said this, what gives him the right to say this, is he entitled to say this? We want to reach the position of siddeeqiyyat, we want to reach that position where Allah Ta‘ala loves us, then there mustn’t be any resistance. La yu’minoona hatta yuhakkimooka feema shajara baynahum thumma laa yajidoo fee anfusihim harajam mimma qadhayt – you don’t find any resistance in what Nabi (sallallahu ‘alaihi wasallam) has said and after Nabi (sallallahu ‘alaihi wasallam) you will have those people who understood Nabi (sallallahu ‘alaihi wasallam) best. So if you regard him to be the person who understood Nabi (sallallahu ‘alaihi wasallam) best, then you hold onto him. Then you don’t have these questions, even mentally, that why, when, what gives him the right to say this, what does he think of himself, he wants to bully us, he wants to push us around. Bhai, you considered him as your senior and elder, your fortune is just to accept immediately, it came out and you accept, you don’t ask. Yes, unless you have a problem in understanding what he said then you ask. For example, that you asked us to do this, so I just want to know how do I do this. So you asked him how to do it, not about the merits of what he said. Now that imaan is a very strong imaan, that imaan is a very powerful imaan. You want something power-packed and something energised. So that imaan comes to that level of energy, when it is coming from above then there is an immediate favourable response, even mentally you are accepting it straightaway. It must just come and there, there is an immediate response and acceptance. Now, that is the maqaam of siddeeq, and the moment you have a little bit of resistance then your imaan is also a little shaky, your imaan is not at that level. The moment it comes you are asking why, when, how.

Aajkal to baat karne wale bohot ziyaadah hogaye, kaam karne wale koi nahi. There are a lot of people who talk, but people who apply themselves immediately, are very small and insignificant in number. You have to listen to them, you have to listen for one hour and they give three or four minutes advice. To kya faaidah, kya farq hota. So much they talk about this, and then they say, you know what Moulana, I can’t finish the ma’moolaat. All the stories they are giving you, but I can’t finish the ma’moolaat. It is like a child that is undernourished and the doctor says that take this pronutro, banana milk, take this and you will come right. So you come back to the doctor, malnourished and you say that I am not coming up, I can’t finish what you told me to finish, the diet you gave me I am not complying. So what will the dietician and doctor say, that go and comply. You want to come up then why are you complaining. If you are really serious about it, that you need to come right then comply. In the Laitaul Qadar the same thing happened. Nabi (sallallahu ‘alaihi wasallam) is coming out to inform the Sahaabah about the Lailatul qadar and there is some argument. Now the knowledge is gone and it is gone forever. But it came with resistance. So why are you arguing and fighting. So Allah Ta‘ala disapproves that so much that straightway it is gone. That knowledge is lifted never to return. You hear of Sayyid Ahmad Rifaa‘ee, it is a long incident, but before I bring the incident, I am showing you that it is being offered then accept straightaway.

See the verses were revealed wa in tubdoo maa fee anfusikum ow tukhfoohu yuhaasibkum behillah – whether you conceal what is in your mind or you reveal it, Allah Ta‘ala will call you to account for it. So the Sahaabah became very apprehensive. They said alright we have a control over our expression, verbally or physically we can control ourselves, but where the verse says that even if you conceal it, that you are keeping those stray thoughts in your mind Allah Ta‘ala is going to call you to account for this. Now we do not know where we feature because a lot of things are going through the mind, we have no control over the mind. This we have a control, we won’t say it because we know the implications it can have so we won’t say it. But these thoughts, wrong and haraam thoughts cross the mind. How many haraam thoughts cross the mind? We just pass the street, what what thoughts pass the mind. We go home then what what thoughts pass the mind. Now if all these thoughts are passing the mind we are going to be called to account, ya Rasulallah, what do we do? We have no volition and control over that. Nabi (sallallahu ‘alaihi wasallam) is teaching them respect and adab, the Quraan is teaching adab. The adab that the Quraan is teaching is that say sami’na wa ata’na – we listen and we obey. Why do we have to listen and obey? Because Allah Ta‘ala created every system in you. Your understanding, your sight, your analysing etc. who has created those faculties, Allah Ta‘ala created those faculties, the understanding, the reasoning, the ability to comprehend, the ability to digest, who has created all this. He has created it. When He has created it then He has got the right to command. When He has got the right to command, then it is your duty to receive and just accept. Have you understood? When it is His right to command, because He is the benefactor, He has given you everything that you enjoy, every comfort, every enjoyment, every faculty was provided and given by Allah Ta‘ala. When it is His command then it is your duty just to receive and accept, you have no right to object. So Nabi (sallallahu ‘alaihi wasallam) is teaching the Sahaabah that this is what you need to say – sami’na wa ata’na – we hear and we obey. But now we are human and when we are human the thought will still run, ke uska kya hoga – what is going to happen then. So the Quraan is teaching us again – ghufraanaka rabbana – Allah Ta‘ala do forgive us because You like that we express our weakness and limitation, You like that, and this is our limitation, we don’t want to show that we are brave and courageous, You don’t want us to be proud and over confident of ourselves, You want us to express our weakness, so Allah Ta‘ala do forgive us. You are our Creator and You have all the right to command as You wish and what You wish, and because You have the right to command, we say sami’na wa ata’na – we listen and we obey. And it is our responsibility that we respond and You created weakness in us and You want us to show our weakness and limitation so we express our limitation. See, what a beautiful adab, that when it is coming from above then you just say sami’na wa ata’na, Allah Ta‘ala said it, His Nabi (sallallahu ‘alaihi wasallam) said it. I don’t need any other explanation; I don’t need any other elucidation.

Hazrat Mujaddid Alfe Thaani (rahmatullahi ‘alaih) used to say, imagine he is a revivalist for a thousand years. If you look at Indian history then I say that if it wasn’t for Mujaddid Alfe Thaani a good percentage of present Indian Muslims would have been Hindus. What dynamic work he did. So he would say that to question the authority of Allah Ta‘ala is equivalent to disbelief. But why did Allah Ta‘ala make two rakaats in fajr and four rakaats in esha, why did He say that? You are asking a very dangerous question, you are trespassing the mark. Yes, you can ask, Hazrat, how many rakaats are there in fajr, I don’t know, I am ignorant. But why did He command that, then that it is not your right, it is not your position. In fact I say that it is not in keeping with love. Imagine, with a lot of difficulty you got married to the girl you loved and you went to Dubai for holiday. Like I say that I didn’t see anywhere in the Quraan or hadeeth anything about this honeymoon. I don’t know from which kitaab someone came up with this honeymoon, that if you don’t go for it then it is makrooh tahreemi, it is near haraam if you don’t go for honeymoon. Anyway you went there and you are loaded and you love her to bits. Now as you are there and you come to the jewellery shop, she says that darling this ring here, she just has to make that ishaarah (sign) and you will say give me ten of this. But if you turn around and ask her, but tell what is the faaidah, what is the logical explanation that you can give that what you are going to get out of this ring. I love you, so it is finished, now what are you going to get out of this ring, give me ten benefits and virtues of it, one million rand I am going to pay for this stupid ring, you are going to put it on your finger for a few days and you are going to put it away after that into your vault, what is the benefit, you can’t eat the thing, it can’t give you sleep, so what is the need of this thing here. You are using your logic against that. I ask you, that is it in keeping with love? Can you say that you are a true lover? You are not a true lover. One bakheel, miserly person, his friend asked him that give me that ring on your hand so that whenever I see that ring I will think about you. Now this becharah he has to maintain the friendship and he has to keep the ring also. So he says that you just go without ring, and whenever you see your finger bear, you will think of me.

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