Hujjatul Islam Ustad Syed Jawad Naqvi
(Principal Jamia Orwatul Wuthqa – Lahore)
Delivered at: Masjid Baitul ul Ateeq
Lahore – Pakistan
Friday Sermon 7th March – 2025
Sermon 1 : Dua 44 for Ramadan by Imam Sajjad (a) – Part 2 (List of things to be acquired from this month)
Sermon 2: Reasons for hatred with Ali (a)
وَالْحَمْدُ لِلّه الَّذِي جَعَلَ مِنْ تِلْكَ السُّبُلِ شَهْرَهُ شَهْرَ رَمَضَانَ،
And praise belongs to God who appointed among those roads His month, the month of Ramadan,
Allah has created the seed of humanity, and the journey and time it takes for this seed to grow into a tree is known as Seraat. One significant path in this journey is Ramadan, a crucial phase in which individuals strive to achieve their purpose. Throughout our lives, we have experienced several Ramadans, a blessing from Allah, and coincidentally, my birthday falls on the 7th of Ramadan. During this sacred month, the seed of humanity begins to sprout, akin to the spring season for plants.
Traditionally, we observe Ramadan in ways that have been passed down by our ancestors. We fast, refrain from eating, and often express our complaints about hunger and fatigue throughout the day, claiming that we can do nothing because it is Ramadan. Unfortunately, many view this month as a burden and a time of hardship. However, when viewed through the lens of Ahlulbayt, Ramadan becomes a pathway, a highway leading us toward our ultimate goal.
As travelers in this life, we have been created with purpose; our existence is not accidental. We are endowed with intentions, and we strive to achieve what we desire. Allah possesses everything and lacks nothing. Everything Allah has created serves the benefit of creation, rather than for His own gain. Our journey is to reach a destination, not for Allah to reach us.
This path is one we must navigate, and these thirty days will pass swiftly. Therefore, we should seize this opportunity and make the most of it.
.شَهْرَ الصِّيَامِ، وَشَهْرَ الإِسْلاَم، وَشَهْرَ الطَّهُورِ
the month of fasting, the month of submission, the month of purity,
This is the month of Siyam, an essential practice of Ramadan that is often misinterpreted as mere fasting. Siyam represents a conscious intention to abstain. It’s about transforming our habitual eating patterns into deliberate choices. Instead of consuming food out of habit, we should intend to eat only at designated times. Our lack of food is not the issue; rather, it is our intention to refrain from consuming what is available.
Abstention should extend beyond food; we need to intentionally refrain from using our senses, limbs, and everything within and around us. There are many activities beyond eating that we must consciously choose to avoid during this month. This practice strengthens our willpower and fosters Taqwa (God-consciousness).
Furthermore, as He (a) states, this is the month of Islam. Just as we have different calendars for various aspects of life—such as academic or financial years—Ramadan serves as a time for believers to conduct an audit of their lives. Some esteemed scholars regard this month as a time to evaluate our servitude and to plan for the coming year. Believers are encouraged to fulfill their obligations, particularly financial ones. If there are any debts or obligations from throughout the year, now is the time to settle them. Therefore, this month is also about Infaq (charitable giving).
Many believers have obligations that often go unfulfilled. For instance, while Zakat is an important aspect of financial responsibility, some may hesitate to give it, claiming it is not obligatory on currency. Scholars themselves acknowledge that mistakes can occur in their rulings. However, acting with caution is essential. If you have a debt but are unsure of the exact amount—say it’s between 1,000 and 2,000—you should give until you are certain that you have met your obligation. If you owe 20,000 and have only paid 10,000, you have not fulfilled your responsibility.
Regarding Friday prayers, opinions vary on whether they are obligatory or optional. To be safe, you should observe Friday prayers in such a way that satisfies both perspectives—sometimes treating them as optional and sometimes as obligatory. Caution ensures that all conditions are met.
Regarding Zakat, it is stated in religious rulings that it applies to assets. Set aside the differing opinions and consider: is currency considered an asset or wealth? The definition of wealth may evolve with time, but if we accept money as wealth, then Zakat must be paid. This month is a time for auditing your financial obligations. For example, Khums, which is one-fifth of your savings over the year, must be delivered. If one argues that Friday prayers cannot be obligatory in the absence of the Imam, then why continue to withhold Khums, which is due to the Imam?
This month is also one of “Tahoor” (purification). In Iranian culture, during Nourouz, people clean their homes thoroughly, washing everything from furniture to bedding. Similarly, Ramadan is a time for purification—not necessarily of physical items, but of our character and community. We should examine the impurities and evils in our lives and relationships, and address the ethical shortcomings in our actions and intentions. Just as you would service a car by cleaning it, we should strive to purify our behaviors and intentions of any negativity that may have accumulated over the year.
.وَشَهْرَ التَّمْحِيْصِ، وَشَهْرَ الْقِيَامِ،
the month of putting to test, the month of standing in prayer,
This is the month of Tamhees, a term derived from “Mahas,” which means to purify something by removing its impurities. For instance, when cooking lentils, we first clean them to eliminate any pebbles. We soak the lentils in water, then gradually drain it, transferring the lentils to another bowl while leaving the dust and sand behind in the first bowl. This entire process is known as Tamhees. Similarly, when searching for gold, one takes sand, adds water, and strains it, allowing the sand to wash away while the gold remains. This too is Tamhees.
In the Quran, Allah mentions that He conducts Tamhees to differentiate between believers and hypocrites. This separation often occurs through tests and tribulations. For example, in Gaza, the true believers and those who were insincere were revealed through challenging circumstances. Ramadan, as one of the months of Tamhees, serves this purpose. During these thirty days of Siyam (fasting), the genuine believers are distinguished from those who merely wear the facade of faith.
Additionally, this is also the month of Qayam. Qayam, which signifies standing, is a crucial aspect of human life and a fundamental element of Allah’s religion. While the symbolic act of Qayam is observed in Salat (prayer), its true essence must be reflected in our daily lives.
الَّذِي أُنْزِلَ فِيْهِ الْقُرْآنُ هُدىً لِلنَّاسِ،
“in which the Qur’an was sent down as guidance to the people,
وَبَيِّنَات مِنَ الْهُدى وَالْفُرْقَانِ،
and as clear signs of the Guidance and the Separator” (2:185)!
This is the month during which the Quran was revealed, serving as a source of guidance and clear, detailed instruction (Bayyanah). The Quran also acts as a Furqan, a criterion that distinguishes between truth and falsehood. Furqan represents the awareness (shaoor) that enables individuals to discern right from wrong.
All of these elements are present in Ramadan, signifying that we must embrace them throughout this month. It is essential to compile a list of these aspects, and on the day of Eid, we should reflect on our engagement with them. This month embodies Sabeel (the path), Tamhees (purification), guidance, Islam, and Furqan—all of which we should strive to incorporate into our lives. At the end of the month, we should be able to provide an account of how we have embraced these teachings during Ramadan.
As we begin this blessed month, may Allah grant us the ability (taufeeq) to observe it in accordance with the teachings of Imam (a.s).
SERMON 2
The best elaboration of Taqwa is seen in the life and words of Amirul Momineen (a). In saying 117
وَ قَالَ عليه السلام: هَلَكَ فِيَّ رَجُلَانِ مُحِبٌّ غَالٍ وَ مُبْغِضٌ قَالٍ
Two categories of persons will face ruin on account of me: he who loves me with exaggeration, and he who hates me intensely.
Both categories of Kaali and Ghaali emerged during the era of Ali (a) himself. Some individuals elevated his status to the level of divinity, thus becoming Ghaali. Even today, such people exist, and both categories are present with even greater intensity. It is understandable that Ali (a) would have condemned those who expressed extreme enmity towards him; however, he should have also praised and appreciated those who praised him to such high limits. Generally, we do not mind if someone praises us for qualities we do not possess. Yet, Ali (a) disliked both categories equally.
Since this issue is pertinent to the current era, and both categories have played a significant role in sectarianism, one argument surrounding this topic is why these two categories developed. Muttahhari (a) initiated this discussion in his book “Attraction and Repulsion Around the Character of Imam Ali (a).” Ali (a) possessed both attraction and repulsion to the highest degree. Thus, some individuals, particularly criminals, are drawn to what they like, while they tend to dislike Ali (a). Such criminals would approach Ali (a) to express their allegiance, seeking protection. However, he regarded them as criminals and tolerated them only until they abandoned their wrongdoings.
Another category of people consisted of opportunists who approached Ali (a) solely for their self-interests. These individuals are not loyal to any person or religion; their only allegiance is to their personal interests. They favor those Imams who provide them with personal gains, standing with anyone who fulfills their needs. However, the moment their interests are not served, they quickly become adversaries.
A notable example can be observed in the story of Mirza Kooche Khan in Iran, who initiated an uprising long before the Islamic Revolution. Mirza’s followers would shout, “Long Live Mirza!” When the Shah’s forces questioned them, those who named Mirza were imprisoned, while those who praised the Shah were rewarded. One individual candidly stated that anyone who meets his needs is the true “long-lived” one.
I wish to highlight how many people abandoned Ali (a) to join Muawiyah. A significant number of those who claimed to be lovers of Ali (a) switched their allegiance during his lifetime and afterward. They did not become outright enemies of Ali (a) but expressed loyalty to Muawiyah. They came to Ali (a) for their personal gain, while Ali (a) aimed to guide them toward Allah, recognizing that their affection for him stemmed from worldly desires.
There was also a group that sought authority and positions within Ali’s governance. If they were granted a position, they would remain loyal; if not, they would readily switch their allegiance to anyone who offered them power. Such individuals broke their covenants, and Ali (a) distanced himself from them. This illustrates Ali’s repulsion towards any form of lowliness or corruption. Those who are imperfect and deficient may tolerate such behavior, but a truly perfect individual, like Ali (a), has zero tolerance for it.
Ali (a) faced losses and alienated many of his companions because he appointed governors who misused their authority. When he condemned their actions, they could not tolerate it and subsequently left him, seeking refuge with Muawiyah, who welcomed such individuals into his ranks. The forces in the Battle of Jamal largely consisted of those who severed their ties with Ali (a). While some may argue that Ali (a) could have maintained relationships with such individuals for the sake of governance, he chose not to do so.
Some believers today argue for compromise in situations that may endanger their relationships. They may claim that expressing hostility towards America, for instance, could harm their loved ones there. This perspective reflects the same kind of compromise that many would have suggested to Imam Hussain (a) during his time, which he firmly rejected. Ali (a) was unwilling to align with individuals of questionable character or engage in politics that compromised his principles.
Unlike past caliphs who made alliances with Muawiyah despite their disdain for him, Ali (a) refused to compromise his values. He could have utilized Muawiyah’s capabilities, given that Syria was critical during that era, yet he dismantled Muawiyah’s power despite warnings that it was not the right time to do so. Ali (a)’s unwillingness to tolerate corruption and his firm stance led to the loss of potential allies.
Ali (a) could have easily united the factions under his command, allowing his governance to endure for decades. However, his initial sermon, which conveyed his repulsion towards insincerity and corruption, set the tone for his leadership. This repulsion inevitably led to increased animosity towards him, a sentiment that persists even today.
On one end of the spectrum, there is excessive admiration, while on the other, there is profound hatred. Ali (a) has warned on various occasions that those who exhibit such extremes will ultimately face annihilation in their love and hatred for him.In saying 469 also he has said.
. وقال عليه السلام : يَهْلِكُ فِيَّ رَجُلاَنِ: مُحِبٌّ مُفْرِطٌ، وَبَاهِتٌ مُفْتَرٍ.
Amir al-mu’minin, peace be upon him, said: Two types of persons will fall into ruin over me: The one who loves exaggerates and the other who lays false and baseless blames.
Then in saying 117 as well similar thing is expressed
. وَ قَالَ عليه السلام: هَلَكَ فِيَّ رَجُلَانِ مُحِبٌّ غَالٍ وَ مُبْغِضٌ قَالٍ .
Amir al-mu’minin, peace be upon him, said: Two categories of persons will face ruin on account of me: he who loves me with exaggeration, and he who hates me intensely.
Then sermon 125 as well he says
This sermon also pertains to the Khawarij. He (a) states that there are two categories of people who will face annihilation in relation to me. The first group consists of those who exaggerate in their love for me to the extent that their affection leads them away from truth and righteousness. The second group comprises those who harbor severe hatred towards me, which ultimately distances them from truth and righteousness as well.
The best individuals connected to me are those who follow a middle path; they love me without hatred, and their love does not divert them from the truth. You should stay with the “Sawaad e Aazam” (the majority). The hand of Allah is with those who are united, so be cautious not to create sectarian discord. Anyone who separates from the community due to discord is a victim of Shaitan, akin to a sheep that strays from the flock and is attacked by wolves.
Those who instigate discord should be dealt with severely and, according to the order of Ali (a), eliminated. There must be heightened sensitivity towards Ghuluw (extremism) and Nasibis (those who harbor animosity towards the Ahlulbayt). We may think that these issues will resolve themselves, but they do not; instead, they can devastate generations. The followers of Ali (a) should emulate him during these crises.
