Hujjatul Islam Ustad Syed Jawad Naqvi
(Principal Jamia Orwatul Wuthqa – Lahore)
Delivered at: Masjid Baitul ul Ateeq
Lahore – Pakistan
Friday Sermon – 7th Feb 2025
Sermon 1: Obligatory for believers to resolve differences amongst other believers
Sermon 2: Four ways of Allah dealing with believers committing sins
In Surah Anfal, there is a context that emphasizes that wealth is a public asset belonging to Allah and should be utilized for the benefit of the people. However, the management of this wealth is not under the control of the people themselves.This theme is addressed in the first verse of Surah Anfal.
!يَسْأَلُونَكَ عَنِ الْأَنْفَالِ ۖ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ ۖ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ {1}
They ask you about the “Anfal”. Say: The “Anfal” are for Allah and the Messenger. Acquire Taqwa from Allah and set aright matters of your difference, and obey Allah and His Messenger if you are believers.
In Surah Anfal, it is explicitly stated that wealth belongs to Allah and the ruler, primarily intended for the public good. Among such wealth are Zakat and Khums. Sunni scholars clearly outline that every asset incurs Zakat annually, while Shia scholars have a more limited view, restricting it to nine categories, which include only gold and silver coins, and flocks of animals used for herding. They argue that cows in dairy do not count because they are not herded in the fields. In contemporary times, new forms of assets such as factories, industrial products, and cars are not addressed by Shia scholars. Similarly, grains are not universally cultivated, so many may not have food stocks. Today, many individuals may not possess gold and silver but have wealth in other forms. Additionally, gold is often held as ornaments rather than in coin form. This indicates a gap in jurisprudence where the topic exists but lacks proper identification and reference.
Khums is also considered the wealth of the Islamic ruler, specifically one who holds governance according to Islamic law. Nowadays, every scholar claims the right to collect Khums simply because they have studied in seminaries. Allah has organized wealth, defining what is public and what is private, determining who should collect taxes and how they should be spent. The ruler is meant to utilize Anfal for public interests rather than personal gain. According to this policy, Anfal belongs to Allah and the Messenger, who will spend it in the interests of the believers.
Believers are instructed not to dispute and to acquire Taqwa. Unfortunately, the direction of the religion has been altered for personal gains by some individuals. The Prophet placed the Ummah on the right path, but later rulers, particularly the Banu Umayyah, shifted the trajectory of the religion, and those changes still persist in the thoughts and ideologies of Muslims today. The Banu Abbas also made some changes, though not as significant, primarily to secure their power. Currently, scholars often reference examples and traditions without considering the context or the era from which they originate. This has led to a significant shift in the true direction of the religion. Imam Khomeini (r.a) remarked that Islam has been lost, and we must seek it out. The religion we currently have has been shaped by rulers and kings who modified Islam for their own benefit. Religion is inherently social, and all its directives are social; individual commandments are merely to fulfill social obligations.
Among these directives are Taqwa and resolving disputes. There should be no distance or bitterness within the believer community. Believers should maintain relationships focused on reform. While differences in desires, temperaments, and attitudes are natural among individuals, if believers are fully aware of divine rules and covenant to act according to religious rulings, then such differences can be minimized. Those believers lacking knowledge should refer to trusted sources of guidance and act accordingly. For example, in Pakistan, various laws govern construction, such as regulations on house types and limits, street space, and building heights, which are all legally restricted even though it is individual property. Constructing stairs on the street, which obstructs passage for others, is considered a crime and a sin. The argument that others also do it is flawed; just because someone else misbehaves does not justify your actions. In a shared society, differences and disputes inevitably arise due to the communal nature of living. In this context, everyone has fought a battle, leading to disputes over the ownership of shared resources.
We should first pledge to Allah that we will never step outside the boundaries He has set, which would greatly reduce disputes, though not eliminate them entirely due to the inherent difficulty of recognizing facts. Even when differences arise, relationships among believers should not deteriorate. Believers are not commanded to break or form relationships based solely on personal desires. This notion of liberalism posits that individuals should be free to do as they please, even down to choices of dress. Such liberalism equates human freedom with animalistic behavior. In a human society, boundaries must exist; without them, humanity will collapse. The large population today exists because specific laws and policies are followed. For instance, one cannot usurp another’s home; without such laws, chaos would ensue. While differences among believers are natural, they should not escalate to the point of severing relationships. Corruption in relationships leads to various societal ailments, including enmity, malice, envy, and hatred, culminating in character assassination among individuals.
In Surah Anfal, the root of these differences lay in the public treasury of Anfal. Companions believed it belonged to them, resulting in demands and claims over wealth, which disturbed their brotherly bonds. Allah clarified that this wealth belongs to Him and the Messenger. Although the issue was resolved, differences remained in their hearts even after the ruling was made. Allah commands that these differences must be rectified, even after understanding who the wealth truly belongs to. He has established processes for this reformation, as mentioned in Surah Hujurat, which instructs that if two believers develop disputes, others should not take pleasure but work to resolve their conflicts.
وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ {9}
And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah’s command; then if it returns, make peace between them with justice and act equitably; surely Allah loves those who act equitably.
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ {10}
The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you.
The verse clearly commands the believers to engage in “Islaah” (reformation) among themselves. It is essential to discern who is right and who is wrong, and to identify those who have usurped the rights of others. Reformation does not simply entail asking both parties to disengage from the issue and remain silent. The Qur’anic approach is to investigate the cause of the dispute, determine who has wronged the other, and ensure that the rightful claims are restored to their proper owners. If the transgressor refuses to acknowledge their wrongdoing and continues to rebel, then the other believers should unite and confront that individual who is causing corruption in society and is unwilling to amend their behavior. If the wrongdoer admits their mistake, then justice should be established by returning the rights to the aggrieved party.
Believers are brothers to one another; anyone who enters the realm of faith becomes your brother. Therefore, it is imperative to foster reformation among brethren when differences arise. Cultivate Taqwa so that Allah may show mercy upon you.
Returning to Surah Anfal, the verse instructs resolving disputes among “ذَاتَ بَيْنِكُمْ” (the matters between you). The term “Zaat” in Arabic refers to possession or ownership, much like “Zul Ilm,” which means the possessor of knowledge. “Bain” signifies something that exists between or among two entities. There are certain matters which are “Zaatul Bain,” meaning they lie between the two parties and cannot be easily separated. This implies a relationship between different individuals. Relationships, friendships, affection, and love encompass “Zaatul Bain.” Such bonds should not be severed among believers.
Believers are brothers, and the terms “Akh” (brother) or “Ukht” (sister) are used because they share similarities. Those born of the same father or mother are referred to as “Akh” or “Ukht.” However, when we say that believers are brothers, it signifies that they are akin to one another, not merely because they share parental lineage. One should not differentiate among people based on sects or tribes. Can children born to the same parents belong to different races or tribes? The relationship Allah has established among believers is one of Ukhuwat, which signifies similarity. The attributes and traits expected of believers should align with what Allah has commanded.
Differences may arise due to moral and ethical choices made by individuals. In relationships, believers should regard one another as equals, where no one is deemed inferior or superior. It is crucial to uphold these relationships and avoid creating discord. If corruption does manifest among them, believers must strive for reformation. Failure to do so would render everyone complicit in wrongdoing.
SERMON 2
116. وَ قَالَ عليه السلام: كَمْ مِنْ مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ وَ مَغْرُورٍ بِالسَّتْرِ عَلَيْهِ وَ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا ابْتَلَى اللَّهُ أَحَداً بِمِثْلِ الْإِمْلَاءِ لَهُ .
There are many individuals whom Allah grants time through kindness, while others are deceived because their sinful actions are concealed by Allah. Some may also become enamored by flattering remarks about themselves. Allah does not test anyone as severely as those He allows to continue in their sins.
As mentioned previously, there are many whom Allah gradually catches by granting them bounties despite their sins. These individuals mistakenly believe that Allah is pleased with them when they receive blessings, but this is actually a sign of Allah’s displeasure, as He provides them with more means to commit further sins. For example, someone who usurps a piece of land may become emboldened to seize more properties, establish illegal societies, and even build a mosque in that community, thinking that Allah is pleased with their actions. In reality, Allah is ensnaring them by granting them the means to commit more sins. This gradual entrapment is referred to as “Istedraj,” and it is a severe form of divine grasp from which the Imams (a) seek refuge, for a person may not realize they are being caught by Allah. Those who are caught immediately recognize their wrongdoing, but those who evade capture are in greater danger as they continue to escalate in their sinful behavior.
Another aspect is those whose sins are concealed by Allah. This attribute of Allah, being “Sattar” (the one who conceals), is a great mercy for believers. If this attribute were removed, every individual would feel immense dread. On the Day of Judgment, the veils over everyone’s actions will be lifted. In this world, these veils cover our sins, allowing us to maintain respect within society. Often, we may not even recall our wrongdoings; we remember our good deeds but forget our transgressions. On Judgment Day, every detail of our past will come flooding back. If we were to remember all our past sins, it would lead to despair. Those who have forgotten the painful experiences of their lives find peace, while remembering such bitter moments can lead to anguish. On that Day when the veils are lifted, brothers will flee from one another, as will fathers from sons and wives from husbands. They may have been close in this world, but on Judgment Day, they will turn away from one another. This is because everyone will be unveiled.
Sometimes, this unveiling occurs in this world as a punishment from Allah to draw attention. Today, many youths in higher education and colleges become involved in illicit relationships. When parents discover that their son or daughter is engaged in an illegitimate relationship with a non-mahram, what happens then? If they are dignified parents, they may pray for death. Their lives turn into something worse than hell. When these scandals are exposed and spread on social media, it serves as a punishment, a form of hell in this life. This unveiling foreshadows what will happen on Judgment Day. We will realize how treacherous spouses can be towards each other. In such moments, individuals will run from one another. Allah has kept veils in this world, and we should not fall into the deception of these divine veils. Because of them, people respect us and believe they are righteous, but this respect stems from Allah’s concealment.
Many individuals are victims of this fitnah (sedition), being praised for their character, actions, and ethics, leading them to believe they are good. They reference others who speak well of them. However, do not be deceived; I know who I am, but you do not. Imam Ali (a) once told someone who was praising him that he is not merely the one on their lips or even in their hearts. He is free from both their tongue and heart. We often do not find it objectionable when we receive praise from others. We share with others how someone praised us without considering whether the praise truly reflects our character.
One person from an organization recounted that someone approached him for a donation and remarked that he should have some mercy on himself, as he appeared pale due to his night prayers, fasting, and extensive worship. This person said he wanted to laugh and respond that he even misses his morning prayers, yet he is being told he looks pale from night prayers. This individual was merely flattering him to solicit a donation, and we must not be deceived by such people. Imam Ali (a) warned that many individuals mistakenly believe themselves to be good due to the opinions of others.
The most challenging test for people is when Allah grants them respite despite their sins. Those who receive criticism or condemnation for their mistakes are being made aware by Allah. Conversely, those who do not face criticism should seek refuge, for Allah has granted them respite. A believer who does not have the opportunity to commit sins after their first mistake should be grateful to Allah.
