Hujjatul Islam Ustad Syed Jawad Naqvi
(Principal Jamia Orwatul Wuthqa – Lahore)
Delivered at: Masjid Baitul ul Ateeq
Lahore – Pakistan
Friday Sermon – 27th December 2024
Sermon 1: Why Quran declares itself revelation as “Mubarak”
Sermon 2: People of Parachinar should not get trapped in government’s plan of genocide
There is a fundamental difference between the lives of human beings and those of animals. Animals lead instinctual lives and do not possess false desires. Even their lust is limited to specific seasons, while humans pursue their desires throughout the entire year. Within humans, there are threats that can be activated at any moment, whereas animals lack the ability to trigger these instincts on their own. Consequently, humans face constant internal threats, compounded by external ones. This is why Allah has established a system of protection for humans through Taqwa, which is unnecessary for animals.
This need for protection is reflected in the laws and constitutions created for mankind, with the gravest threat being humanity’s rebellion against these laws. In Pakistan, it is rare to find an individual who acts in accordance with the constitution. Even judges often render decisions influenced by bribery or external pressures. Religious scholars, too, frequently step outside the boundaries set for them, driven by internal struggles such as greed.
If we reflect on our own lives, we can see that even youths who have reached puberty—approximately 15 years by the lunar calendar and around 14 years by the solar calendar—have repeatedly broken or transgressed both national and religious laws. There are countless instances where we have deviated due to internal impulses and external influences. We must ask ourselves: how many times have we disregarded the laws of Allah and overstepped the limits He has established? Unlike national laws, which may apply only in certain contexts, Allah’s laws are relevant in every aspect of our lives, including our private lives, individual conduct, married life, and social interactions.
In reality, if we assess our relationships with one another, we will find widespread rebellion against Allah’s laws. It would be beneficial to create a chart detailing how many of Allah’s laws apply to us, how many we have ignored, and how many we have actively opposed. This reflection will reveal the extent of Tughyan (deviation and transgression) within us. Even as believers, we may find waves of transgression rising within ourselves.
One type of Taqwa specified in the Quran is constitutional Taqwa. To make the constitution practical, we must first understand the laws it contains. For instance, how many people have taken the time to read the Constitution of Pakistan? I have always sought an opportunity to analyze the entire document, and this chance arose when the Supreme Court summoned certain religious organizations for advice in the Mubarak Sani case regarding the Qadyiani. This led me to read the constitution in full, and I realized how essential it is for us to be informed about our country’s constitution. Many of us are unaware of the rights it affords to the citizens of Pakistan in various aspects of life.
Similarly, the constitution of Allah, which is the Quran, resides within us. The first step is to study and understand this constitution, rather than merely reciting it in Arabic. We should familiarize ourselves with every verse in the Quran, becoming its recipients and comprehending its teachings precisely. It is a grave mistake to keep the Quran in our homes without striving to understand its message. The Quran itself emphasizes this point in Surah Al-An’am, verse 155.
وَهَٰذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ {155}
[And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you.
This book, which serves as a compiled constitution, has been revealed at a level that is accessible to our understanding. It is described as “Mubarak,” a significant attribute of the Quran that we must understand fully. The term “Mubarak” is often used in Urdu to convey congratulations and in English to mean blessed. However, it is derived from the Arabic root word “Baraka.”
The word “Baraka” or “Biraka” refers to the chest of a camel. The Quran encourages us to reflect on the camel, from which we can learn many lessons. When a camel sits, it has a soft, cushion-like structure on its chest that bears the weight of the load on its back. When the camel rises, it does so using a hydraulic-like system, lifting its back legs first, then the front ones. While standing or moving, the camel finds its stability and contentment only when it is seated, feeling completely relaxed. Interestingly, a camel will not move even if pushed while sitting because the entire load rests on its chest, which is in contact with the ground and soft. This characteristic is referred to as “Birk” or “Biraka” in Arabic.
In the arid lands of Arabia, where water is scarce and rainfall is limited, water accumulates in certain pits and wells. Some areas collect water from higher lands, forming springs. The water in these springs lasts much longer than rainwater, which either evaporates or is absorbed by the ground. Since the spring water remains stable for an extended period, it is also referred to as “Biraka.” Thus, the term “Biraka” encompasses three attributes: vastness, increase, and stability. When something possesses these qualities, it is termed “Biraka” in Arabic.
The word “Mubarak” derives from this concept and serves as a supplication (dua) asking Allah to grant stability, abundance, and increase. Therefore, when Allah describes the Quran as “Mubarak,” He indicates that this constitution is revealed in a way that is approachable and offers firm, stable, and abundant guidance that will never diminish. The Quran is “Mubarak” because it embodies the essence of Allah, which is living and inexhaustible. This guidance is eternal and will continue to guide every generation.
Many books may lose relevance over time, but the Quran is “Mubarak” because it provides guidance that is applicable to every era and addresses the needs of each generation. Whatever guidance is required will be found in the Quran.
The term “Mubarak” is the best supplication (dua) to offer for anyone who receives a bounty (ni’mah), asking Allah for vastness, increase, and stability. Similarly, the greeting “salaam” is also a form of supplication. No other culture in the world fosters relationships among people through supplications in the same way. In English, one might say “Hi,” a sound devoid of meaning, akin to the way animals communicate. Instead, we should connect with others through dua, such as “Salaam” and “Wa Alaykum Salaam.” When we send salutations upon the Prophet and his progeny, we are engaging in supplication. The term “Raziallah” is also a form of dua. When witnessing a believer receiving a bounty, saying “Mubarak” is a way of offering supplication.
This book is “Mubarak,” and we should embrace all its attributes. It introduces itself as possessing vastness, stability, and an increase in guidance, inviting us to draw from its wisdom. The verse continues by urging us to engage in “Itteba,” which means to follow. Although “Itteba” and “Itaat” are sometimes used interchangeably, they have distinct meanings that we will explore later.
SERMON 2
A person without Taqwa is, in practice, akin to a non-religious individual, and it is a misconception to believe that abandoning Taqwa has no consequences. When a person loses Taqwa, they lose their humanity and risk becoming like beasts. Traditions indicate that on the Day of Judgment, individuals will appear in their true inner forms. The pretense of being believers or Muslims, and the assumption that one will enter Paradise, is a misunderstanding; a person’s character is shaped by their deeds. Some individuals may experience a stripping away of their outer identities in this world, much like Balam Baur, who fell from the level of humanity to that of a rabid dog. Those who conceal their transgressions and corruption will face consequences on the Day of Judgment.
Consider the behavior of the current generation of Muslims and humans in response to the ongoing atrocities in Palestine. There is little distinction between leaders like Bin Sulayman and Netanyahu or between General Sisi and Israel’s Defense Minister. The silent spectators share responsibility and will be held accountable alongside Netanyahu. Oppression continues unabated, with obstacles to this tyranny being removed through deceit, treachery, and aggression. The route for supporting the oppressed in Syria was severed by Erdogan, America, and Israel, isolating Gaza. This raises the question of how the rest of the world can provide help to Palestine. While there may have been some outward gestures of support from Pakistan, little substantive action has been taken. No Muslim state has formally charged Israel; it was South Africa that took that step. Certain non-Muslim countries severed ties with Israel, but no Muslim nation has followed suit. Currently, the only resistance is coming from Yemen, which is a devastated country. Hezbollah needed time to stabilize, but the supply line from Syria was cut off, leaving Yemen as the sole bastion of resistance. Israel has even bombed Yemen, targeting its airport and other locations. If Israel treats Yemen as it has Gaza and Lebanon, this final station of resistance will also be extinguished, implicating everyone in this crime. The silence of the people and the Muslim community contributes to the destruction of this resistance.
This is a critical moment for rulers and religious and political leaders to assert their presence and support the oppressed. However, this is not expected, as many have abandoned Taqwa and become corrupt individuals who are unlikely to take action. Instead of supporting Gaza, Pakistan has turned Parachinar into a version of Gaza. The rulers, who are supposed to uphold the rights of Muslims, are acting against believers and Shia communities, blocking routes and facilitating genocidal actions. This siege of sanctions lacks justification, and arguments defending it are weak. Our understanding of history is often shallow; we fail to grasp where this all began and how it has evolved. Instead, we create narratives based on assumptions, with this generation unaware of events just five years prior. Billions have been spent on orators who profit from these issues, rather than educating people on their history.
The current political landscape mirrors the situation during Zia ul Haq’s regime, particularly when he hanged Bhutto and imposed martial law. This turmoil occurred in the same year as the Islamic Revolution in Iran, which led to significant political changes across Iran, Pakistan, and Afghanistan. The Shah’s regime in Iran fell, Russia took over Afghanistan, and martial law was enacted in Pakistan. During that time, Iran was often used as a scapegoat, igniting fear among the populace. The Shia community stood up, held conventions, and forced the martial law government to yield. Those who opposed the regime in Pakistan were not necessarily revolutionary; they were traditionalists who admired Iran but were not committed to revolutionary change. They initiated a movement against the implementation of Fiqh Hanafi, standing against the established system. Zia ul Haq faced defeat and developed a deep-seated hatred, seeking revenge by fostering terrorist groups that resulted in the deaths of numerous Shias. Following the Peshawar school attack, the army began dismantling these groups. Zia ul Haq’s actions against Shia communities stemmed from a belief that Iran’s revolution would inspire similar movements in Pakistan. The same devlish mindset persists today, with the belief that Zainabiyoon have emerged in Pakistan, escalating tensions and disputes.
They failed to recognize that the tribal areas could ignite at any moment and that the government’s failure to resolve land disputes was a deliberate attempt to incite sedition. Local leaders and organizations did not grasp this conspiracy and acted negligently in response. Initially, a tribal conflict was instigated, which then transformed into a sectarian struggle, culminating in the blockade of essential routes. It is not the Sunnis or the tribes that have closed the roads; it is the state that has taken this action. The government seeks to disarm the Shia community in Parachinar while terrorists surround them. They have blocked food and medicine supplies and are now demanding the surrender of all weapons. This demand implies that without arms, the people of Parachinar could face a violent cleansing in a single night—an atrocity that even Zia ul Haq did not inflict overnight. While he supported terrorist groups, he did not call for such immediate violence. The current state, its institutions, and its leaders harbor animosity toward Iran without any credible evidence. If there is proof of an organization called Zainabyoon operating in Pakistan, it should be presented in the media or court. Some individuals may have gone to Syria to defend the shrine of Lady Zainab (s.a.), but they have returned to their ordinary lives. If they were truly dangerous, they would be known, yet no investigation has been conducted into them, and their numbers are hardly more than a hundred. The deep-seated hatred toward the Banu Umayyah has manifested in a desire to carry out a genocide against the entire Shia community. They understand that creating chaos in Pakistan will have a ripple effect, prompting Shia communities to rise in solidarity, which could inspire others to join the cause. This situation is being engineered to divert attention from the political turmoil they have created. They are reigniting the flames of terrorism, much like Zia ul Haq did to extend his rule while targeting Shias. It is an established fact that they lack valid arguments and are merely sowing discord.
The leadership in Parachinar is mature, and so far, I have not seen any major blunders from them. They are managing the situation with balance and foresight. We pray that they guide Parachinar through this crisis. It is now crucial for both Shias and Sunnis to stand in support of Parachinar. They should not align themselves merely by sect, but instead advocate for the rights of all communities in Parachinar. Everyone should raise their voices through every available channel, whether in the media or on the streets. However, I harbor little hope, as the silence surrounding Gaza has left me disheartened. The situation in Gaza has proven that our collective conscience and sense of humanity have withered away. The spirit of Islam, the Ummah, and the principles of Muhammad (s.a.w.s) have faded, while sectarianism has thrived.
The Shias of Hezbollah have made significant sacrifices for the Sunnis in Gaza—not just for ordinary individuals, but for prominent figures like Martyr Nasrallah and Martyr Safiuddin, who acted in accordance with their responsibilities outlined in the Quran. If a Shia can sacrifice their life for the Sunnis in Gaza, then surely the people of Pakistan should recognize the importance of uniting against oppression, regardless of sect. Tyranny does not discriminate; it gradually oppresses everyone. To combat this oppression, we must collectively raise our voices, organize protests, and hold rallies—without falling into the trap of sectarianism. This oppression is perpetuated by the state, not by sects. If we unite, these oppressors will find it difficult to carry out their agenda.
You have cast your votes for these oppressors, and now you are suffering the consequences. This is your elected government, which denies any loss of life. They ignore the videos of beheadings, children perishing from hunger, and the lack of medical supplies. All those who voted for this government share in the responsibility of these crimes. You have elected tyrants—beasts and wolves—who show no mercy to either Shias or Sunnis. It is time to compensate for this by rising up and protesting against those you elected as leaders. As long as these individuals remain in power, the cycle of aggression and oppression will continue. They have nurtured terrorists and will replicate this violence in other cities, as is evident from their statements. The Shia and Sunni communities of Pakistan must unite against them to prevent the emergence of a situation akin to Gaza, orchestrated by Zionists. This is a manifestation of Zionism, part of a larger global agenda that seeks to attack Hezbollah, create unrest in Syria, and target the people of Parachinar simultaneously.
This accursed individual Trump has openly declared that upon his return, he will prioritize reforming Pakistan and addressing its issues. Preparations are underway, and testing is being conducted in anticipation of Trump’s arrival. Parachinar has become a testing ground to appease Trump. We must remain vigilant and astute against the schemes of our enemies. The government aims to pressure and provoke the Shia community, hoping to elicit a reaction that aligns with their expectations. They seek to incite the youth, scholars, and the public to respond in ways that can be manipulated for their agenda.
The political protests that occurred last month exemplified the government’s strategy, which revolves around the manipulation of death. They wanted police officers to be harmed at the hands of protesters while simultaneously aiming for protesters to suffer casualties inflicted by police and rangers. When the protesters entered Islamabad, three rangers were killed, and later, a lawyer claimed that 268 lives were lost. The government allowed them into Islamabad for this very purpose, yet the political workers fled due to their frightened leadership. When the government and political parties engage in the politics of death, the public should refrain from participating. They must not allow themselves to be provoked, as the government desires a similar outcome in Parachinar. The aim is to keep the people of Parachinar under such immense pressure that they resort to violent actions against certain tribes, providing the government with an opportunity to launch a significant operation against Parachinar.
This is their true plan, and they are not satisfied with the current toll of casualties. However, the people and scholars must not fall into this trap. Instead, they should exert political pressure on the government through alternative means to end this cruelty. This situation constitutes an infringement on the constitutional rights of the people. No one has the authority to violate the fundamental rights of others. The routes are fundamental rights for the people, especially for over a million individuals. Judges must take action against the government’s blockade of these routes, as reopening them is a fundamental right of the people. All conscientious citizens of Pakistan should raise their voices and communicate to the people of Parachinar that they are not alone in their struggles. Both Shias and Sunnis stand in solidarity with you, and you must avoid taking any actions that could trigger sectarian conflict. Rest assured, Allah is with you. Just as He provided assistance during previous sieges, He will support you now as well.
