Hujjatul Islam Ustad Syed Jawad Naqvi
(Principal Jamia Orwatul Wuthqa – Lahore)
Delivered at: Masjid Baitul ul Ateeq
Lahore – Pakistan
Friday Sermon – 31st January 2025
Sermon 1: Taqwa in Maishiyat – Meaning of Anfal
Sermon 2: Four Alarming situations for sinners and criminals
Wealth and money are fundamental to every aspect of society. Even human spiritual needs cannot be met without financial resources. For instance, to engage in worship, one requires physical strength, which is derived from proper nutrition—food that is accessible through wealth. Without money, individuals struggle to contribute to their communities and social responsibilities. A society devoid of wealth becomes stagnant and ineffective. Therefore, money and the economy play a crucial role in the functioning of society.
Unfortunately, scholars have often failed to present economics as the foundational element it truly is. Money, wealth, and the economy should be regarded as means to an end, not as ends in themselves. When wealth becomes the ultimate goal for individuals or society, it can lead to destruction.
When the Holy Prophet Muhammad (peace be upon him) migrated to Medina, the new government faced significant economic challenges. The immigrants left their wealth behind, and the resources among the Ansar were shared. The demand for resources grew so urgent that the Prophet had to take action, leading to the “Musadara” (seizure) of assets from the infidels along the way. This conflict resulted in the Battle of Badr, which marked the beginning of economic advancement for the Muslim community. Subsequently, through agriculture and trade, Muslims were able to meet their economic needs. By the end of the Prophet’s life, many Muslims had achieved economic independence and overcome their previous hardships.
Additionally, the Quran emphasizes the importance of wealth, which is a topic worth exploring separately. However, our focus here is on Taqwa, which highlights the necessity of safeguarding wealth; neglecting this can lead to the deterioration of both wealth and society. 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 Islam, when discussing the rights of a ruler, it is specifically in reference to an Islamic ruler, not a Taghoot (tyrant). Today, we must consider how many rulers are genuinely qualified to govern according to divine principles. Those who are not appointed through a divine process are deemed Taghoot, and such rulers may be oppressive. Today’s generations have been raised under these Taghoots, leading many to become indifferent to who governs them.
Wealth that is rightfully owned by the Hakim, or ruler, must be acquired through legitimate Islamic means. If an individual does not govern according to Islamic law, any Anfal (war booty or communal wealth) they acquire does not rightfully belong to them.
It’s essential to understand certain terms in this context, specifically Fay and Anfal. Fay refers to wealth that is obtained not through warfare but voluntarily given by non-Muslims to the Islamic governor. This wealth is generally accessible to everyone, with no specific ownership—such as streets, rivers, and bridges, which belong to the community even though they are administered by the ruler.
Anfal, on the other hand, derives from the term Nafl, signifying excess resources beyond individual needs, such as forests and lands, which fall under the authority of the Islamic ruler. These assets are communal in nature and should be utilized for the benefit of the people, not for the personal gain of the ruler or their heirs. For instance, Zakat and Khums, which are collected for communal welfare, should be used to support the community rather than being inherited or misappropriated by the ruler’s family.
The first instance of Anfal for Muslims occurred during the Battle of Badr. Although they were unprepared for this conflict, they emerged victorious by God’s grace and subsequently received war booties. Disputes arose among the Muslims regarding the rightful distribution of these spoils, leading them to seek guidance from the Prophet Muhammad (peace be upon him) after their disagreements had already escalated. The Quran emphasizes that Anfal belongs to Allah and His Messenger, indicating that the authority to distribute these assets rests with them, and not with individuals acting on their own accord.
Following the Prophet’s time, Shia Muslims believe that rightful rulership is held by Infallible Imams, whereas Sunni beliefs do not require a ruler to be divinely appointed or infallible. Sunnis hold that any individual accepted by the people can assume leadership. For Shia, a ruler must either be explicitly designated by Allah or follow established policies based on religious principles. While direct nominations exist for figures like the Prophet and Imam Ali (peace be upon him), other Imams are identified through policy rather than direct designation.
Religious principles should guide governance, similar to how marriages recognized by religious procedures become legitimate. Ownership and governance should be governed by divine guidelines, and any deviation from these principles leads to oppression. Just as land ownership is straightforward, governance should also be approached in a similar manner.
Anfal, as communal assets, fall under the authority of the Islamic ruler, while public resources like roads, rivers, and bridges must remain accessible to all. The ruler manages these assets, but they cannot restrict public access. Anfal, however, requires permission from the ruler for its use, and disputes regarding its allocation should not arise. The Quran clarifies that Anfal belongs to Allah and His Messenger, and individuals must practice Taqwa—self-restraint and awareness of divine commands—when confronted with wealth.
The lesson from the Prophet Yusuf’s story illustrates the difficulty of resisting temptation, particularly when it comes to wealth and women. The trials faced during the Sabbath, where prohibited fishing occurred on Saturdays, serve as a reminder that Allah tests individuals with what they should avoid. If one fails to maintain Taqwa in the face of such temptations, they risk falling into disgrace.
Moreover, being in need does not justify the misuse of public resources. After emphasizing the importance of Taqwa, Allah instructs believers to resolve their disputes over wealth, reminding them that all wealth ultimately belongs to Allah and His Messenger. The resolution of internal conflicts is also crucial, as discord among believers is something that Allah disapproves of.
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 people who are given time (by Allah) through good treatment towards them, and many who are deceived because their sinful activities are veiled (by Allah), and many who are enamoured by good talk about themselves. And Allah does not try anyone as seriously as He tries him whom He allows time (to remain sinful).
This serves as a warning for everyone, highlighting four important concepts: “Mustadraj,” “Maghrooral Bis Satr,” “Maftunan be Husn,” and “Imla.”
Istedraj refers to a divine principle (Sunan) derived from the word “Darja,” which means to progress gradually, step by step. It signifies the process of ensnaring someone slowly. Some individuals face immediate consequences for their mistakes and are promptly warned or punished. Such individuals should be grateful to Allah for His mercy, as He does not seek their destruction despite their errors. In contrast, there are those who are overlooked after their first mistake and given the chance to err again. These individuals may think themselves clever for evading immediate punishment, but in reality, they are deluded and unaware of divine laws. Allah has established principles governing both destruction and salvation, akin to the laws of sickness and health. It’s crucial to grasp these divine customs (Sunan Ilahi), as they are immutable—Allah does not violate them, nor can we.
Another aspect of this principle is that some individuals who intend to sin find that their fortunes increase after committing their transgressions. They mistakenly believe that Allah is pleased with them despite their wrongdoings. This is a dangerous mindset; if we notice blessings following our sins, we should be alarmed as we may be falling victim to Allah’s Sunnah of Istedraj. If Allah intended to guide us away from sin, He would not bestow additional blessings, knowing that we would misuse them. Thus, an increase in bounties after committing sins is a sign of peril. Conversely, if we face condemnation or punishment for our transgressions, we should express gratitude, as it indicates that Allah has caught us early in our wrongdoing.
Imam Ali (peace be upon him) noted that many are ensnared by Istedraj, receiving more blessings and opportunities despite their sins.
Maghrooral Bis Satr refers to those deceived by the concealment of their sins. The term “Gharrar” means deception. Allah shields our sins from public view, protecting us from disgrace. Because Allah conceals my faults, I must not be misled; rather, I should repent.
Maftunan be Husn pertains to individuals who are misled by the praise they receive from others. When people speak highly of them, labeling them as religious or virtuous, it can be a form of deception. If I am a sinner, why should I receive admiration? Like others, they too are subject to this trial.
Imla means to grant someone a delay. Allah’s respite can be a severe test, enabling individuals to commit even more sins. The term “Maliya,” which is related to “Imla,” refers to a loose rope tied around an animal’s neck, allowing it to wander far. When Allah grants a person respite, it means they are allowed to sin further. This is perhaps the most difficult test from Allah. Those whom Allah intends to guide are often stopped after their first mistake, while societies destined for destruction are allowed to continue unchecked.
This principle applies at individual, societal, and global levels, including those who oppress others. Allah may let oppressors fully realize their wrongdoing so that when they are ultimately caught, they have no chance of repentance.
If we commit sins and receive blessings, if Allah conceals our wrongdoings, if we are praised despite our faults, and if we are given respite to sin, these are all warning signs of impending destruction. May Allah protect us from such deceptions.
