Hujjatul Islam Ustad Syed Jawad Naqvi
(Principal Jamia Orwatul Wuthqa – Lahore)
Delivered at: Masjid Baitul ul Ateeq
Lahore – Pakistan
Friday Sermon – 18th November, 2022
Sermon 1: Delivering the rights of Taqwa means maximum utilization of potential and strength
I invite you all bondsmen and myself towards Taqwa and counsel, emphasize you to establish your lives on the basis of Taqwa. It is the protection mechanism of life for every segment from Allah (s) and humanity remains preserved through Taqwa without which it turns into beastliness. Allah has ordained Taqwa for every segment for its security relevant to that particular segment of life.
In Surah Aale Imran verse 102, Allah says
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ {102}
O you who believe! Acquire Taqwa in accordance to its worth and do not die unless you are Muslims.
A beautiful representation of Taqwa is presented here in Quran whereby order is to acquire Taqwa and deliver its worth. The context of this verse is related to Unity on the axis of Hablullah and the order of Taqwa is related to Development of Ummah. The order of Taqwa here is emphasizing to acquire Taqwa as per its worth. This emphasis is general and not that only for Unity you have to acquire in accordance to its worth. This is applicable to ever instance where order of acquiring Taqwa is coming.
The rights of Taqwa is for every application of Taqwa in every field whereby Taqwa does not mean fear which is the general translation instead it means security and protection. Wherever there is order of Taqwa it means we are ordered to make security arrangement in that particular segment. Taqwa is not a generic state under which whatever we do would be considered a Taqwa. Every segment of life has a security in relevance to the field. Like safety of a garden, farm, mosque , building, country , cloth would be all in accordance to the subject. We do not need guns to guard cloth it would mean to protect it from being dirty, not usurped, worn out, etc. Everything has its own protection. We have to remain protected in every field where we are ordered. It is not that believer lives a life of fear in every field but instead live a protected, secure life. The field which you preserve, protect is secure part of life. If there is Taqwa of tongue but not of eye like they see lustful things. Many orators protect their tongues but in other fields they do not care. To deliver the right of Taqwa means you have to reach the peak of protection in that field. If you have not done every possible thing for its protection and have done some minor arrangement then this is not Taqwa. As an example the rights of protection of this Madrassa means everything like its assets, people, food, property, doors, windows, all relevant departments should remain secure from everything which is a threat, danger to that particular thing. Like the classes, chairs, books, students should be secure to the extent possible and necessary for that thing. This is the rights of Taqwa which is for every field of life.
Here also as per habit the Mufassireen have created confusion by saying that delivering the rights of Taqwa is not possible. This is because the verse says deliver the rights of Taqwa of Allah and this is not possible for human being. After this they have given reference to Surah Taghabun whereby Allah has negated this verse.
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ ۗ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {16}
Therefore be careful of (your duty to) Allah as much as you can, and hear and obey and spend, it is better for your souls; and whoever is saved from the greediness of his soul, these it is that are the successful
In this verse, the order is that you should acquire Taqwa to the level of potential, strength man possesses. And in the verse 102 it is being mentioned that deliver the rights of Taqwa as per the status of level of Allah. The commentators have considered both verses as contradictory, in one verse a Taqwa order is with possibility and other is with impossibility. They do Taqlidi things by just following what someone has done in past. They forget that there is no order in Quran for man which is out of reach, strength of man. All the laws of Shariah are conditional to the power of man in delivering it. To order something which is impossible is baseless, useless and is an objection to Quran to say that there are some orders in possible which are impossible to do.
One argument is about negation of verses, it is there in Quran as well that we negate some Ayah and bring another Ayah in its place. From here one chapter came in the Quranic sciences about cancellation of verses. What it means is that an order was given in Quran and later that was lifted for certain reasons and other order was given as replacement. Then the argument whether this methodology of cancellation is used in the Quran or not? One group of scholar’s believe in the sense which we have mentioned above. There are research scholars who have evidence, arguments, proofs for everything but the follower group of scholars only mention things which others have mentioned. Their argument is that since elderly scholars have mentioned this they also believer in that. The research scholars present evidences and proofs. They do not refer to elderly scholars. The Muqallid only has this Hujjat as to what someone earlier have said. The research scholars says that there is no cancellation of verses in Quran. It is not that one verse was made as a general order then that order was cancelled and other order was given. There is not even a single instance in Quran. Then what is the meaning of cancellation in this verse.
As per research scholars, the orders of Quran some of them are temporary and for a particular era. It was made for a specific time and when that time was over that order got cancelled. Like when time for one salaat ends, then the time for other Salaat comes. The orders that are considered as cancelled means they were sent for a specific time and condition. The cancellation is in this regards. But the cancellation in this regard that Allah ordered something forever and then in between Allah cancelled that order and got another law is impossible.
Some scholars have said the verse of Surah Taghabun is doing negation of verse of Surah Ale Imran. The second meaning is that there is not a single order in Quran which is related to something impossible. It is unacceptable fact that Allah ordered something and then realized it was impossible and later cancelled it? This is a deficient thing being spoken about Quran. Two things about Quran to be remembered. One is there has been nothing ordered in Quran which is not worth understanding even though there are conditions, preparations, efforts , study required for understanding which is applicable for understanding anything else as well. Everything in Quran is possible to understand and is in agreement with the core of Quran. The second thing is that everything mentioned, ordered in Quran is possible for human being to act upon it.
The order for delivering Taqwa to its rights is for every field and not that it is specific to Unity. It means whatever is the demand of Taqwa in that field you have to deliver that. You have fulfilled all the demands of security of that particular field which is necessary for it you need to deliver that completely. If you have done some deficiency in security like for money we have seen that people protect their money apart from fools which Quran says they cannot protect it. You should not even give their own wealth in their own hands as well forget about others because he cannot protect it. Then you see people protect jewelry and do everything possible to secure it. Today you have mobile which you protect it to the extent possible and then the content inside as well you protect to its worth like you have Password lock, anti-virus to protect it. This is the rights of security and protection. If you lose your mobile as well the thief cannot access your content due to its security. There are certain things for which we deliver the rights of security but certain things we don’t. like in jamea people do not protect the assets of jamea because it is not their personal. They protect their worn-out things as well and not allow anyone to touch. They protect their old shoes but not the new desks, benches of jamea. If it is something of your own, then also you should protect to its rights and for things belonging to other as well. It should not that you just deliver some formality and leave it because it does not belong to you.
You should deliver the rights of Taqwa wherever it is ordered, which means the thing under protection should be completely protected for every threat and danger. Whatever necessary security measures are required for the protection of that thing would be Taqwa. Man should make arrangement and take step to protect things completely.
Both the verses carry the same meaning. Masta’tatum in verse 102 as a reference example if you see the students and people of out community pay full fees to colleges, private schools, wedding halls but when they come to jamea they give request to waive of fees. Then those who are collecting fees also are very soft and say pay whatever you can. This means you can reduce to as low as possible. The commentators have interpreted Mastatum means do the least possible. Then they say that this verse of Surah Taghabun is negating the verse of Surah Ale Imran. You have done incorrect meaning hence you see negation. Both have the same meaning. Both the verses say the same to acquire to the maximum possibility. Mastatum means maximum potential, strength which you possess should be spent.
Then the verse 102 says , and die as Muslim. If you do not deliver the rights of Taqwa then you have not died as Muslim. To die as Muslim the formula is to deliver the rights of Taqwa. The one who are not delivering the rights of Taqwa , means giving maximum protection will not die as Muslims. To die in the state of being Muslims is at the mercy of Taqwa. May Allah grant us all to delivering the rights of Taqwa till the time we are alive and when death comes it should be in the state of Taqwa and as Muslim.
SECOND SERMON
Sermon 2: Gaali and Taali should return to Shias and not Shias should do alliance with Taghoot and support Gaali
The practical example of not having Taqwa is seen in our country where we have bureaucrats, judges, police and those on pulpits are all without Taqwa. There is nothing preserved of anyone. In the past days as well a Senator oppressed an entire family as punishment of one cow entering his farm. Then this senator challenged the armed forces like his leader. Then as he said he was made naked and punished. He himself said that his naked pictures with his wife was made and published on media.
This senator was so powerful that he did not allow a cow to enter Quran. He was thinking that he was secure but then he realized that neither he or his wife were secure. This is happening with everyone because Taqwa is not present in the nation, society and even in religion there is no Taqwa. You can see the language of religious people; how rough they are. You can see the scholars of Deobandi insulting their own sect ulama, similarly for Shias, Bareli. This is the practical picture of a society where there is no Taqwa.
The practical Taqwa in which human life is secure is seen in the wise saying and seerat is present. It does not mean that the Seerat of other Imams and Prophets do not have this. since our subject is related to Nahjul Balagha we are taking his name. The lives of every one is a practical Taqwa.
Amirul Momineen in saying no 109
. وَ قَالَ عليه السلام: نَحْنُ النُّمْرُقَةُ الْوُسْطَى بِهَا يَلْحَقُ التَّالِى وَ إِلَيْهَا يَرْجِعُ الْغَالِى .
Amir al-mu’minin, peace be upon him, said: We (the members of the Prophet’s family) are like the pillow in the middle. He who lags behind has to come forward to meet it while he who has exceeded the bounds has to return to it.
He says we are Numratul Wusta and both Gaali and Taali should return to us. The Numra is the pillow and Wusta is the pillow of chieftain. Since the Numra is that pillow which give support to back Amirul Momineen (a) has used it as a resemblance to himself and Ahlulbayt (a). He says Ummah has to take our support, trust us and become affiliated with us for both Gaali and Taali.
The Ummah has been divided in two groups in this regard; one is Gaali and Taali. The Gaali are those who cross the limits and go forward. The Taali who is left behind. These terms carry two meanings; one is the meaning in general sense that is Gaali in general sense and then other is Gaali in specific sense. The general Gaali are those who cross the limits in any field like eating, speaking. This is the general meaning where to leave justice and cross the limits in any field. Against this are the people who act below required necessary. Like those who sleep less than limits whereas some sleep more than. An average sleep for man should sleep for seven hours in 24 hours and he would remain healthy. Some sleep for 12, 14 and even 20 hours they are Gaali as they going beyond limits. Some sleep for less hours like 3 or 5 hours. We have read before that crossing limits is corruption and staying below will suffer harm. If you see in politics, there are people who do Ghuluw for their political parties and leaders. The Pakistan society is a victim of these, there is no balance, justice, fairness n this society . There is a dominance of Ghuluw in our society. They will praise beyond limit, become passionate, sentimental beyond limits. We do not respect limits and cross it. This is because to respect the rights is not present in our syllabus of studies and development. We do not respect the rights of family, neighbors and in fact we consider it as our rights to cross limits. There is high Ghuluw and similarly there is reduction as well. To deny the status of someone completely. Both of these corruption are present and there is harmful.
Then there is Guluw and Taali in specific sense which is related to Ahlulbayt (a). This means to present Ahlulbayt (a) beyond their status, associate the attribute of Allah with Ahlulbayt (a), to mention the acts of Allah with Ahlulbayt (a). Against this the Taali are those who reduce the status of Ahlulbayt (a) which Allah has ordained for them. In between both of these states is the state of balance. Ali says we are the Numratul Wusta where both Gaali and Taali in the practical acts of life should return to us. We are distanced from Ahlulbayt (a) and I am referring to Shias, as we should not expect from non-Shias about how far, close they are from Ahlulbayt (a). Being a Shia we are expected to be followers of Imams and Ahlulbayt (a), then it is expected from us also to not remain as Gaali or Taali with Ahlulbayt (a). If you are Gaali then you have gone beyond Ahlulbayt (a) and for Taali as well you have left Ahlulbayt (a) ahead and remained behind. We should bring balance to our practical life.
In November, 2022 today we can see in every field whether we are with Ahlulbayt (a)? We can see our social cultures, our marriages, customs and see what relationship we have with Ahlulbayt (a). The places where we married, the criteria on which we get married, we can see the family of Ahlulbayt (a) either you would be Gaali or Taali. The customs of marriages, other celebrations, businesses, dealings how much , to what level we are related to Ahlulbayt (a). In every field they carry the central position. Coming to politics we can see the Shias in Pakistan whom they are supported keep Ahlulbayt (a) as the scale. We have been taught that one who is your enemy is our enemy and friend of yours is our friend. Have you seen in any era Imams with Taghoot and distanced from Imamat, wilayat:? Then why is Shia seen with Taghoot and distanced from Ahlulbayt (a)? In politics as well the center should be Ahlulbayt (a). In your economic life also you can see what you have made for your children and what Ali made for his children you do the same and spend in that regards only. It should not happen that we adopt the politics of Marwan and on our tongue the slogan is of Ali. To knock every door to come in politics and gain power. Ali is the one who kicked off power when it knocked its door from Taghoot and Imam Hassan left power. For power we should not be joining every Taghoot.
It is not that we discuss about Ali in Majalis and then coming down from pulpit we leave Ali. How much fees Ali would take for delivering sermons? And see how much business is done in the name of Ali (a). Make Ali as Numratul Wusta. What Ali (a) said about himself,. Imam Baqir (a) is saying that Shias should become Numratul Wusta. I have said this thing before as a policy that why we have been ordered to do the Hamd of Allah? Is Allah become appeased with praises, then it is like weak personality human being. The philosophy of Hamd is not to appease Allah like king’s desire. Whatever virtues you bring on your tongue, you need to be acquainted with that virtue. If you praise courage then you should deliver courage in yourself. You should bring the attribute of Allah on your tongue so that you develop those in yourself. The same thing is related to becoming Khalifa of Allah, one who manifests the traits of Allah. This Hamd when done practically you develop those attributes. We have been asked to praise the virtues of Ahlulbayt (a) so that you also develop those virtues.
This tradition is present in Usool e Kaafi from Imam Baqir (a.s) which is a specific address to Shias.
O Shia community! The Shias of Aale Mohammad become Numratul Wusta (central support) so that Gaali returns to affiliate with you and Taali who is left behind also gets connected with you. One Ansari by the name Saad asked, may my life be sacrificed , who are Gaali. Imam (a) said; Gaali are those who say such things about us which we Ahlulbayt (a) do not say about ourselves. These people who talk such things about us which we do not possess are neither from us and nor we are with them. We have no relationship with them. Then the person asked who are Taali? They are bewildered person who desire goodness but does not know from where to get, does not know the source. If he gets goodness also someway he will not get reward. Then narrator says Imam turned toward us and said; neither we are disassociated with Allah nor he with us, neither Allah is our relative nor are we, neither our hujjat is on Allah but Allah is Hujjat on us. We get the nearness of Allah not through relationship but through obedience. Anyone from you Shias who is obedient to Allah he will get benefitted from our Wilayat as well. But the one who is disobedient to Allah our Wilayat not benefit anyway to him. Do not get deceived, do not get deceived.
Imam is saying Shias should become Numratul Wusta and today Shias have got connected with Gaali and Taali. Shia is after these two groups and what you should have done. You should have become the central point so that others get connected. Those who are far from Wilayat, the democratic, dictators are Taali and they should have come to you as center of politics. They should have affiliated with you but you are going after them. The Gaali should have returned to you but instead you have become supporters of Gaali. We have no relationship with them.
There is another tradition from Imam Sadiq (a) that is written in the book of Al Amali by Sheikh Saduq, which completes this topic.
