In the name of Allah

The All Compassionate, the All-Merciful

10 Shabaan 1447 (30 January 2026)

Islamic Universal Association

20 Penzance Place, Holland Park

London, W11 4 PG

www.arafeh.co.uk

 

 

Imam Ali (a.s)’s advice in the Nahjal-Balagha – Part 116

Further to my discussion of last week on Imam Ali (a.s)’s Sermon 140 from the Nahjul Balagha, on sins and fault finding, I would like to reiterate that the core philosophy in Islam is to hate the sin and not the sinner, that is, to hate acts of disobedience while being compassionate to sinners. Muslims are commanded not to look down upon or despise a fellow believer for his sins. The Holy Prophet (s.a) compared a sinner to someone who has fallen into a well and the community’s role is to rescue him, not to condemn him while he is down.

 

1. Islam differentiates between those who struggle with their desires and those who sin openly and defiantly. If a person sins in private while those who become aware of it are strongly encouraged to conceal it. The Holy Prophet (a) has said that whoever conceals the fault of a Muslim, Allah (s.w.t) will conceal his faults on Judgement Day. On the other hand, those who blatantly sin in public or boast about it may be denounced and advised more sternly to prevent the normalisation of sins in society.

 

1. When someone is reproached for his sins, it must be done with sensitivity, as provided below, to ensure it leads to reform rather than further rebellion:

• The adviser should gently advise the sinner; a method commanded by Allah (s.w.t) even when Moses was sent to Pharaoh. Harshness often causes a sinner to disperse and hardens his heart.
• Correcting someone should be done privately.
• It is strictly prohibited to taunt or reproach a person for his sins for which he has repented.

 

1. In Islamic spirituality internal reproach is viewed positively. The Holy Quran refers to the self-reproaching soul and says in Ayah 2 of Surah Al-Qiyamah: “I swear by the self-accusing spirit”, that is, one who feels guilty after sinning and turns back to Allah (s.w.t). This is a sign of faith; it prompts sincere repentance. While one should feel remorse, Islam forbids falling into despair as Allah (s.w.t) forgives all sins if one returns to Him.

 

1. Instead of reproach, the Sunnah encourages active support, such as:

• Praying for the sinner’s guidance, which is a primary duty.
• Encouraging him to socialise in pious environments.
• Reminding him that “good deeds take away misdeeds” (Ayah 114, Surah Hud), and to urge him to perform small acts of worship to rebuild his spiritual confidence.

 

 

Second Sermon

Birth anniversary of Imam Mahdi (a.t.f) 

According to the Islamic calendar the 15th of the Month of Shabaan  is the birth anniversary of Imam Mahdi (a.t.f) and I wish to congratulate the followers of the Ahlul-Bait who are awaiting his re-emergence with eagerness and great anticipation and I beseech Allah (s.w.t) to hasten his reappearance.

 

As I mentioned last week the night and day of the 15th of Shabaan is as important as the Night of Qadr as Allah (s.w.t) endows His special grace on that night on His servants and His doors of mercy are open wide for them. It is the special night for seeking His forgiveness and turning to Him in repentance. That is why it is called Laylatul Bara’at meaning the Night of Salvation.

 

Another significance of the night is the birth of the last successor of the Holy Prophet (s.a), the saviour of mankind, Imam Mahdi (a.t.f), who was born before dawn on Friday in 255 Hijri in Samara. He was five years old when his father, Imam Hassan Askari (a.s), was martyred and after he led the funeral prayers he disappeared and went into occultation by divine command.

 

The significance of the universality of his divine revolution has been mentioned in the Holy Quran and in many traditions. Ayah 105 of Surah Al-Anbiya provides: “And indeed We did write in the Psalms (Zabur) after the Reminder (Torah) that My righteous servants shall inherit the earth.” The true promise that the righteous servants will inherit the earth has been reported in David (Dawood)’s Book, Psalms/Zabur, and other divine scriptures. The word ‘righteousness’ can only be held to mean the purity of the soul and the body and who else could be more righteous than those whom Allah (s.w.t) has purified; the progeny and seed of the Holy Prophet (s.a) who shall inherit the earth and dwell therein until eternity.

 

Moreover, Ayah 5 of Surah Al-Qasas provides: “And We intend to bestow Our favour upon those who were considered weak in the land, and to make them the Imams and the inheritors.” Furthermore Imam Baqer (a.s) has narrated from the Holy Prophet (s.a): “Even if a day remains until Qiyamah, Allah will prolong that day until He will send a man from my progeny who will fill the earth with justice and equity as it was filled with injustice and oppression.” (Majma Al-Bayan, Volume 7, page 67)