Hujjatul Islam Ustad Syed Jawad Naqvi
(Principal Jamia Orwatul Wuthqa – Lahore)
Delivered at: Masjid Baitul ul Ateeq
Lahore – Pakistan
Friday Sermon – 14th July, 2023
Sermon 1 : Adl is the foundation pillar of Taqwa
You cannot secure every segment of life with one method as in our lives to secure various things we use different methods of security and protection. For car, wealth, property, land , food , etc. you have different methods for protecting these. With separate arrangements for each the protection plan is done. Allah has also ordained Taqwa for various things and amongst this one dimension of securing life is Adl (justice). Adl is the means as well as foundation for Taqwa and Allah has expressed both Quran.
One point related to teachings of Quran is the basis of religion and human life are both commonly based on Values. The human life whether individual or social is based on values. If we understand religion then the structure of religion would come out as value and rest all are addons and specifically social values. Since the major part of human life is social hence religion also focusses more on social side. In values as well there is categorization whereby certain values possess the status of pillars around which the buildings are made and these pillars carry the load of entire building. For human society and religion Adl has been established as the foundation pillar. Shiite is unique in this regard that Adl is separately placed in Usool e Deen but its definition and status is not what Allah has kept for it in religion as well as human life. In one narration it is mentioned that entire universe is based on Adl. That is the subject of world recognition and a philosophical discussion whereas the guidance of Quran is social for guidance of human life and the title of this guidance is religion. The purpose of this guidance is to nurture and polish human life.
Adl has been established as the foundation pillar of religion and human life. The Prophet (s) has been ordered to tell people in Quran that I have been aroused to establish Adl amongst you.
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ {8}
O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to Taqwa, and be careful of (your duty to) Allah; surely Allah is Aware of what you do.
If we analyze various traditions and verses, we can say what is mentioned in this verse is perfectly true that Adl is nearest to Taqwa. The relationship of Adl and Taqwa has been elaborated in Quran whereby closes thing near to Taqwa is Adl. There are two verses one in Surah Nisa and other in Surah Madia which re similar with slight difference in placement.
In Surah Maida verse we are asked to established Adl and no obstacles should come in between , whereby with enemies as well you have to act with justice. In Surah Nisa it is mentioned that you have to give witness on Adl even if that is against your family members, relatives , friends, community. This means in Adl we have to ignore all relations instead give witness even if that is against your parents, brothers, sisters and friends. In Surah Maida even for enemies give the right witness. We can find it on several instances that you cannot assume or imagine anything which confines the domain of justice whereby you can ignore Adl in some cases.
In seminary terminologies it is mentioned that the Shariah is conditional for general orders. The scholars always try to bring or apply conditions on generic laws. But if you see the verses for certain laws it is clearly mentioned that they cannot be confined or limited to conditions. And top of the list is Adl (Justice). This means you cannot say that do justice if it benefits you , friends, relatives and community but if there is loss then do not act with justice. You can neither do or give verdict for such acts. We cannot also say that Adl has to be done with believers only, but instead it has to be with entire humanity and even with enemies you have to behave with justice. This is because one outcome of Adl is Taqwa which means protection, security of human life to the extent which human life deserves security. In the security arrangements of human life the biggest factor is Adl. Since we have misinterpreted Taqwa as only abstinence from sins so all the things associated are also related to refrainment and abstinence. Similarly if Taqwa gets interpreted as fear then all the means of acquiring Taqwa will be related to those things that create fear. Since Taqwa in Quran means protection, security then all the means to acquire Taqwa would be related to security. Like if some personality needs physical security but if we give prescription of refraining from food that it won’t help, as he needs protection from enemies who would kill him. It is not that there is no abstinence kept by Allah but even fear is there, but these are not expressed through Taqwa. Taqwa brings a separate reality for man. It means protection from those dangers threat which would destroy life and generations. For this security what kind of means should be used or would be effective. Like in Pakistan threat to physical life is more from terrorists, criminals etc. During Mohurrum people are told to take security measures for Majalis whereby government gives a notification to place barbed wires around your centers of Majalis, place check posts, CCTV Cameras etc. For protecting processions in Mohurrum the government spends a lot of money which is more for protecting the police present there. Sometimes they do patrol through helicopters, control rooms are made, teams are made, mobile service is stopped. This is the act of wisdom for security. There are various visions under which people make this arrangement.
The security arrangement which Allah has made is also with a certain strategy. That strategy has been mentioned by Quran as Adl (justice) which ascertains security of society. Adl is the closest to Taqwa as compared to other affairs. The reality of Taqwa is related to security ,but what is the essence of Adl? We generally listen to Adl that it means everything should be in every place, or we say “Insaaf” which comes from Nisf (half) in Arabic. So to give the share we consider as Adl. But not necessary by giving something it means Adl. The Adl, Insaaf and Kist are similar but has some difference in meaning.
Adl in Arabic is related to weight placed on Camel. For Camel you cannot sit like you mount on the back of horse. We can see the design of camel that it is not designed to sit directly on it as it has a hump on its back. So how do you ride a camel? For this you have to make linter that is like cabin that and placed around the hump and you have to sit on left and right side of hump. For placing load also on camel , there are two sides made , one side load is placed and on other side balance is placed so that the thing on other side does not fall. In terminology it is mentioned as Adl. The thing that creates balance is known as Adl. If there is something heavy placed on one side due to which the other side gets disturbed then some load is placed on other side to balance. Like when people do two marriages, they cannot balance between two wives and this is the most difficult thing to do. The camel and linter would accept the balance, but two wives would never accept each other. If you are expecting that one would tolerate other then it won’t happen and this balance does not get maintained. There are Serat (Character) also present where those personalities have created balance between various wives. There is no restriction on marrying multiple wives, the restriction is on creating balance, justice, but those with whom you want to do justice they are not ready. This creation of wives do not want justice, they want exclusivity. Hence when the mentality is such that its only me and no one else then how can you establish justice. One field of life is that you spend life with balance. It does not mean if something is positive or good, it does not need balance, justice. In earnings, relationship and all fields you need balance and justice. Iqtesad (economy) comes from Qasd which means balance. As per Quran economy means balancing earning and spending. If your earning is more than expenses then you have to spend the excess on the needy. If earning is less then you should reduce expenses and make it in accordance to earning. The society that gets established on the basis of justice then this is the internal security system.
If the human society gets established on justice then this becomes the biggest guarantee for protection of society. We generally look at Justice from the perspective of courts. The courts are only places of decision and judgements. The judgements could be right, wrong or with justice that is separate. The court is not place of justice but the place where judgements are taken. Justice is also not exact translation of Adl. The Adl means balance and it is possible that Justice might have Adl or not. You have to maintain balance in society. If the society has classifications, where one class is rich and becoming richer and other class is going under poverty than such society is not balanced. Adl is amongst those values on whose basis the judgement is being done. If you go to court then the judgement would be taken and it could be done on justice if the society is having Adl. If in a society there is nothing that is balanced like power is imbalanced in society whereby some has big power and some has less. Like money, wealth, assets some have huge and some have nothing; opportunities which some have high and some don’t have. Similarly means of life, education, good and everything should be established with a balance. This is all because the political system is not based on Adl. Religion has kept the system of governance on the basis of Adl. Both Shia and Sunni agree that Islamic governor should be Imam-e-Adil who is not Faasik, oppressor or possesses any attribute that is against Adl. A just leader can establish balance in society. It is not possible to establish a balanced society without an Imam-e-Adil. Imam is that scale who has to keep everything in balanced order.
When Amirul Momineen (a) came to power, he looked at the register for allocating salaries, stipends. He saw that the stipends were classified as masters, elites, slaves differently. Ali (a) deleted those and kept new salary and interesting things came out. There was a sister of Imam Ali (a) who had stipend and also for her maid. She was from Banu Hashim and dignified personality. Since now the governance was of his brother, she came with more expectations. She was given the same stipend as before. Then for the maid as well Ali (a) gave the same stipend as her. When she found that the maid was given the same as hers, she came back to Ali (a) and questioned why same ? so might be mistake. Ali (a) said same stipend for master and slave. She found it astonishing. This is what is balance and justice.
One other big personality of Islam is Mughaira ibn Sheba. When Ali (a) became Caliph, Mughaira was a like bureaucrat, he gave some advices to Ali (a) which got rejected. Then he told Ali (a) and others as well that this government will not run because the leader and pupils are of different temperament. The Hakim wants to govern with justice and people are not prepared for that. If you see in the era of four caliphs the most upset were the people. Ali was very soft spoken, not harsh or extremist. The second Caliph would first whip then ask what happened. In Arabs they say that whip of Hazrat Umar was more effective than the sword of Hajjaj ibn Yusuf. Ali (a) was very gentle in speaking to everyone but still the people were not pleased with the governance of Ali though they liked the ethics of Ali. Hence they distanced from Ali (a) very soon. The three battles which Ali fought during his caliphate was not with Infidels, jews, Christians but was with his own community. The battle of Nahrwan was fought by his own army people. This was due to Justice of Ali. As I said you might be balancing between two wives but the wives do not want justice they want balance. Same happened with Ali and he did justice which people did not like. The same what Mughaira said, Ali (a) himself pledged and said that I swear by Allah that these people of Syria will very soon snatch the governance from you. The reason also he mentioned. In one battle where he was Caliph and Commander in Chief, his shoes were torn off, he was himself stitching it. Ibn Abbas the political counsellor came to Ali (a) and Ali asked tell me the price of his shoe. Ibn Abbas reluctantly said that there is nothing left in this shoe and it is worthless. Ali said if I cannot establish justice in your government then this shoe is more worthier then governance. The system of Imamat which Allah has made is on the basis of justice. The Adil Imam is one when he goes in front of Judge for a case and the Judge stands up in respect, he says you are suspended because you are not just, as you have only given me respect and not my opponent. This is the justice which Allah has made as the foundation.
If protection of life is necessary then it will happen through Adl. The human society is not secure without justice and this is the crisis of current generation. Our lives are insecure from any perspective. We need Adl in this society and we need people to be trained and nurtured for Adl. Even if the Imam is Adil but the Ummah are not followers of Adl then also Adl will not get established.
SECOND SERMON
Sermon 2: Hilm gives power to bear pressure
In saying number 113, Imam Ali presents a beautiful system for believers.
وقال عليه السلام : لاَ مَالَ أَعْوَدُ مِنَ الْعَقْلِ، وَلاَ وَحْدَةَ أَوْحَشُ مِنَ الْعُجْب، وَلاَ عَقْلَ كَالتَّدْبِيرِ، وَلاَ كَرَمَ كَالتَّقْوَى، وَلاَ قَرين كَحُسنِ الخُلْقِ، وَلاَ مِيرَاثَ كَالاْدَبِ، وَلاَ قَائِدَ كَالتَّوْفِيقِ، وَلاَ تِجَارَةَ كَالْعَمَلِ الصَّالِحِ، وَلاَ رِبْحَ كَالثَّوَابِ، وَلاَ وَرَعَ كالْوُقُوفِ عِنْدَ الشُّبْهَةِ، وَلاَ زُهْدَ كَالزُّهْدِ فِي الْحَرَامِ، ولاَ عِلْمَ كَالتَّفَكُّرِ، وَلاَ عِبَادَةَ كَأَدَاءِ الْفَرائِضِ، وَلاَ إِيمَانَ كَالْحَيَاءِ وَالصَّبْرِ، وَلاَ حَسَبَ كَالتَّوَاضُعِ، وَلاَ شَرَفَ كَالْعِلْمِ، وَلاَ مُظَاهَرَةَ أَوْثَقُ مِن مُشَاوَرَةٍ
113. Amir al-mu’minin, peace be upon him, said: No wealth is more profitable than wisdom, no loneliness is more estranging than vanity, no wisdom is as good as tact, no honor is like Taqwa, no companion is like the goodness of moral character, no inheritance is like civility, no guide is like promptitude, no trade is like virtuous acts, no profit is like Divine reward, no self- control is like inaction in time of doubt, no abstention is like that (which is) from prohibitions, no knowledge is like thinking, no worship is like the discharge of obligation, no belief is like modesty and endurance, no attainment is like humility, no honor is like knowledge, no power is like forbearance, and no support is more reliable than consultation.
Wala Izze ka le Hilm
No Izzah is like forbearance
Hilm means forbearance that is bear to something. Izzat is from attributes of Allah. The Izzat we understand is not from Quranic perspective instead we consider it as respect, whereby people respect us, give us protocol. And if someone ignores us then we consider that he has not given me Izzat. In Quarn the meaning of Izzat is hardness and Salabat. In our homes we see certain things are soft like mattress, sofa, chair etc. One sign of softness is that when you keep something on it, they compress or go down. But certain things like Floor, marble, wood are hard and it does not allow things to enter it. This hardness which does not allow any pressure or penetration to get on its Arab call it as Izzat. The thing like pillow, mattress that takes pressure but things like Iron , steel does not take pressure if you try to press by hand with whatever pressure. To accept pressure is Zillah and to not take pressure is Izzat in Arabic. To accept the effect, dominance, oppression, pressure of something is Zillah. The hardness of personality. Allah says that Izzat is for Allah, Prophet and believers. the believers should remain with Izzat which does not mean the criminals, transgressors, Taghoot should salute you, respect you. If Faasik respects you then this is Zillah for you , this means you are under their pressure. You are not doing Amr Bil Maroof and Nahy Anal Maroof. There are people who come under pressure and accept others which is Zillah. Today a Quranic believer (not biological) is under all sorts of pressure. Our society is such that they apply pressure on everyone. When people try to keep you under pressure, then you do not accept it. Imam Hussain (a) did not allow any pressure to come on him. He is Imam e Izzat. He does not accept pressure from his relatives, friends, enemies and give preference to isolation but did not come under pressure. This is because Zillah is far from me. This Izzat comes from Hilm which means maturity of personality. A matured, solid personality does not come under pressure. If there is no Hilm, no understanding, and becomes leader even at 100 yrs he is not having Izzat.
Whenever there is pressure to make you react you should keep control on yourself. This is Hilm whereby others should not get you under pressure.
