In the name of Allah
The All Compassionate, the All-Merciful
16 Ramadan 1447 (6 March 2026)
Islamic Universal Association
20 Penzance Place, Holland Park
London, W11 4 PG
Imam Ali (a.s)’s advice in the Nahjal-Balagha – Part 124
Further to last week’s discussion, I quote below a few more relevant Ayahs::
Ayah 34 of Surah Al-Anfaal:“But God is not to chastise them while you (Muhammad) are among them, nor is God to chastise them while they seek forgiveness.”
This Ayah identifies two safeguards or guarantees that prevent Allah (s.w.t) from inflicting punishment upon people, which are:
- He will not punish them as long as the Holy Prophet (s.a) is in their midst. This serves as a tribute to the Holy Prophet (s.a) and a respite for people to potentially reform while he calls them to guidance.
- As long as people sincerely repent and ask for pardon, Allah (s.w.t) will not punish them.
Ayah 156 of Surah Al-A’raaf: “Ordain for us good in this world, and in the Hereafter; indeed we turn unto You.” He said: “I inflict My punishment upon whom I will and My Mercy embraces all things….”
This Ayah is a central verse in Islamic theology that highlights the relationship between divine mercy and jjustice.
It also contains a prayer by Moses for good in this life and in the hereafter, followed by Allah (s.w.t)’s affirmation that while He punishes whom He wills, His mercy encompasses all things. His mercy is specifically reserved for those who possess Taqwa (consciousness of God/abstaining from evil), pay zakat and believe in His revelations.
Ayah 107 Surah Al-Anbiya: “And We did not send you (O our Messenger Muhammad) but as a mercy to mankind for all the world.”
This verse signifies that Allah (s.w.t) has sent the Holy Prophet (s.a) as a universal mercy to all creation (mankind, jinn and animals) to guide them to safety in this world and in the hereafter. His prophet hood embodies compassion and brings guidance, justice and mercy to all, regardless of faith.
Ayah 31 of Surah An-Nur: “….And turns to God, all of you, O believers so that you may be successful.”
This Ayah carries a significant spiritual weight and it concludes with a universal call for believers to turn towards Allah (s.w.t) for ultimate success.
- Most translations render “turn to God” as “repent to God” This serves as an open door for forgiveness for past lapses
- By addressing “all of you” imply that no one is beyond the need for repentance.
Ayah 8 of Surah At-Tahrim: “O you who believe! Turn to God with sincere repentance! It may be that your Lord will wipe out your
sins and admit you into gardens beneath which rivers flow.”
The Ayah enjoins believers to turn to Allah (s.w.t) completely, regretting past sins and stopping them immediately with a firm intention not to repeat them in order to gain entry into paradise. To be continued
Second Sermon
Birth Anniversary of Imam Hasan (a.s)
I wish to congratulate the Muslims, especially the followers of the Ahlul Bait on the birth anniversary of Imam Hasan (a.s) who was born on the 15th of Ramadan, 3 Hijri in Medina.
Imam Hasan (a.s) was blessed with the gracious patronage of his grandfather, the Holy Prophet (s.a), during the first 7 years of his infancy, who gifted him with all his great qualities and adorned him with divine knowledge, tolerance, intelligence and valour. The demise of his grandfather was followed by an eventful era when the Islamic world came into the grip of expansionism and conquest. But even under such a revolutionary period, he devoted himself to the sacred mission of peacefully propagating Islam and the teachings of his grandfather for 30 years, under the guidance of his father, Imam Ali (a.s). The martyrdom of his father marked the inception of his Imamate which lasted for 10 years and during that period he lived in extreme hardship and under persecution. He was martyred, by poisoning on 28th Safar by his wife, Judah binte Ashath, through a plan orchestrated by Muawiyah, in 50 Hijri at the age of 47 and was buried in Baqi Cemetery in Medina by the side of his grandmother, Fatima binte Asad.
He excelled all others, during his era, in worshipping Allah (s.w.t), in knowledge and in spiritual perfection. Spending time in his grandfather’s mosque, listening to his sermons and seeing Islam prosper were lessons he never forgot. He devoted himself to prayers in such abundance, that his limbs bore scars and impressions of prostrations. He spent nights in worshipping Allah (s.w.t) and his absorption in prayers was so sincere that he would shed tears profusely out of fear of Allah (s.w.t). He had the worldly possessions at his disposal and could have enjoyed a luxurious life, but he utilised it for the betterment of the underprivileged. He was so courteous and humble that he never hesitated to sit among beggars in lanes and on thoroughfares to reply to some of their religious queries and he never let them feel inferior to him when they visited him. It was his life that paved the way for his younger brother, Imam Hussain (a.s)’s glorious stand. They were two sides of the same coin; one living the jihad of peace and the other the jihad of martyrdom.
The most beautiful and deep aspects of his life was the great and excessive attention paid to him by the Holy Prophet (s.a). The affection of the Holy Prophet (s,a) towards him was so great, that historians and narrators have recorded many different instances of it. Whenever he would come to the mosque, the Holy Prophet (s.a) would pick him up, make him sit beside him and let his attentive companions see and behold his beloved grandson. When he would go down in prostration, if Hasan (a.s) was on his shoulder, he would continue with his prostration until his endearing grandson would get off. It has been narrated by Abu Bakr that when his companions would enquire about his profound love for Hasan (a.s.), he would reply: “Hasan is my flower.” In other tradition, Abu Hurara has reported that the Holy Prophet (s.a) had declared the following, in his presence, before embracing Hasan (a.s): “O my Lord I love Hasan dearly and You love him too and I love those who love him as well.” (Manaqib V: 4 P: 25)
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