An Understanding of Women in Islam

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

Extract from Al-Ghazālī on “Disciplining the Soul, Kitāb Riyādat al-nafs, & on Breaking the Two Desires, Kitāb Kasr al-Shahwayayn. Books XXII and XXIII of the Revival of the Religious Sciences Ihyā’ ulūm al-dīn.  Introduction with notes, pages XXXVII-XL, by T.J. Winter.

It has rightly been observed that it is the understanding of God in theistic religions, in which man is made on God’s image,[1] which underpins the differentiation of gender difference. For traditional Christians, the Deity, as Father, was unmistakably male. The honour thus accorded the masculine principle was further reinforced by the Incarnation, for which a male vessel had been chosen; while those who had administered the sacraments had without exception to be masculine. Islam, by contrast did not call God ‘Father’; neither did it recognise either the Incarnation or a priesthood. The metaphysical assumptions which underlay Islamic civilisation, then, did not in principle exclude the possibility that a high status might be accorded to women, and to female spirituality.

Islamic law, similarly, furnished women with rights which carried with them a considerable degree of esteem. The Qur’anic legislation which permitted women the right of inheritance – albeit only one half of man’s[2] – and endowed them with the inalienable right to the ownership of property even after marriage , seems to have strengthened the financial independence which many women were able to exercise.[3] The institution of the facial veil, too, irregularly documented in the first Muslim century, is now accepted to have been of Byzantine rather than Islamic Provenance.[4] Writing of the first two centuries of Islam, Margaret Smith provides several instances of this feminine freedom and notes that:

“There is ample evidence, then, that at the beginning of the Islamic era women had much freedom in the choice of their husbands, that  marriage was in many cases an equal partnership and that women could, and did, assert their right to an independent life. Social intercourse between women and men was not restricted to close relatives, but women might meet with strangers in society. They went about freely and had the right, as we have seen, go into the mosque at the time of prayer, to worship in common with the men.  Moreover, those who were versed in jurisprudence expressly recognised the right of a wife on marriage to make a condition that there should be no second wife, nor even a concubine, and this right, as we have seen above, was frequently claimed”.[5]

A related contrast between Islamic and Christian views on womanhood is supplied by conflicting ideals of female sanctity. Christianity did of course nurture many female saints, but its idea was almost inevitably celibate, drawing inspiration from the virgin immaculateness of Christ’s mother. While Islam retained great reverence for Mary, expressed at some length in the Qur’an,[6] in practice most Muslims chose to adopt Fātima, the Prophet’s daughter, as their feminine ideal. Fātima was at once saint, wife and mother, whose nearness to God seemed to have been confirmed rather than compromised by her biological fulfilment. As the fertile source of the Ahl al-bayt, the privileged and saintly descendents of the Prophet, she gave to Muslim women a paradigm of fulfilment, and to men that a sign of sanctity was not excluded by the normal functions of womanhood.[7]

Further proof of this esteem for women is supplied by an interesting genre of Sufi tales, which depict righteous women either demonstrating superior powers of sexual continence, or confounding the spiritual pride of the male brethren. The following anecdotes are not untypical:

They relate that a leading man in Basra went to his garden. By chance his eye fell upon the beautiful wife of his gardener. He sent the fellow away on some business and said to the woman: ‘Shut the gates’. She replied, ‘I have shut them all except one, which I cannot shut.’ He asked, ‘Which one is that?’ ‘The gate, said she, ‘that is between us and God.’ On receiving this answer the man repented and begged to be forgiven.[8]

Once when travelling in the desert, I went on ahead of my caravan and espied someone. I hurried to catch up with this person, and found that it was a woman walking slowly with the aid of a staff. Thinking that she was sick, I put my hand in my pocket and produced twenty dirhams. ‘Take these’, I said, ‘and wait until the caravan catches up with you, and you can pay to join it.  Then come to me tonight, and I’ll set your affairs in order.’ But she waved her hand in the air, and lo! It contained dinars [larger coins], saying, ‘You take dirhams from your pocket (jayb), but I take dinars from the Unseen (ghayb).’[9]

Ghazālī, too, uses stories such as these (see page 188 of the present translation). He even includes a long section in the Ihyā’ devoted to stories of pious women.[10] Some of the these are shown wandering in the desert seeking solitude with God, while others, like the saintly Sha’wāna, have their own teaching-circles in which they give spiritual counsel to men and women alike.[11]

This tradition, however, existed side by side with a reservoir of Near Eastern aphorisms and proverbs which portrayed women as licentious, perfidious creatures of the stamp of Potiphar’s wife,[12] and many more of these stories too found their way into popular Muslim lore.

A sage wished that his short wife might have been tall. People asked him, Why did you not marry a wife of full stature?’ ‘A woman is an evil thing, ‘he answered, ‘and the less there is of an evil thing the better.’[13]

In general, this kind of sentiment was expressed in more secular literature, such as the ‘Thousand and One Nights,[14] rather than in religious texts with which we are here concerned. For the religious writer, faith was the only value, and, as another of Ghazālī’s translators observes,

“In general, though not always, religious faith in women appears to be valued no less highly that religious faith in men; and while divorce and poly gamy are, of course, regarded as ‘disabilities’ of women, some of the passages and anecdotes seem to imply a concept of marriage as a happy and lasting, and perhaps ideally monogamous relationship. A wife ought to be chosen for her piety, and also for her sincere intention to bear and rear children, but not for her beauty, wealth or nobility of birth. Pious domesticity in women  is regarded as no less pleasing to God than religious scholarship or holy war  in men;  and an anecdote tells how a man of the Children of Israel acted upon his pious wife’s advice in a way which pleased God and was rewarded in this world and in the next”.[15]

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[1] Genesis, I.26-27. Cf. Bayhaqi, Asmā’, II. 17. As acknowledged by Ghazāli (Ihyā, II 148; cf Jabre, Notion de ma’rifa, 86-108, 204-6; Wensinck, Pensée de Ghazāli, 39-43).

 

[2] Modern Muslim apologists are at pains to point out that this is offset by the responsibility of earning a living, which is a legal obligation binding upon the husband. Cf. J. Smith, ‘The Experience of Muslim Women’, 96. The classical Muslim Jurists were in disagreement on a number of key questions touching on women’s legal status; see for instance Hashim Kamali, ‘Divorce and Women’s Rights’. But the overall understanding was one of mutual rights, which were seen as standing in a complementary balance and could if necessary be enforced by appeal to a magistrate,

[3] Few legal documents have survived from the first six or seven centuries of Islam, making it difficult to assess the extent of female participation in commerce and landowning. Ottoman commercial life, however, is abundantly documented in the Istanbul archives, from which is appears that women did have substantial disposable assets. For instance, it have been calculated that in mid-sixteenth century Istanbul, 36.8% of charitable endowments (awqāf) were founded by women. For 18^th century Aleppo the figure was 36.3%, while for seventeenth and eighteenth century Cairo it lay between 22% and 50%. (G. Baer, ‘Women and waqf: an analysis of the Istanbul tahrîr of 1546’, p.10.) see further Jennings, ‘Women in Early 17^th century Ottoman Judicial Records – The Sharia Court of Anatolian Kayseri’.

[4] Sarah Hutchinson, ‘The Hijab’, chap.3; cf J. Smith, ‘Experience’, 97.

[5] M. Smith, Rābi’a the Mystic, 125.

[6] Quran, XIX 16-30. Mary, of course, is not theotokos, but merely the virginal mother of the prophet Jesus. A valuable study of Mary as understood by Muslims has recently been published Jane Smith and Yvonne Haddad: ‘The Virgin Mary in Islamic Tradition and Commentary’, which includes a comparison on Fātima on pp.179-181. See also the PhD thesis of Aliah Schleifer, ‘A Modified Phenomenological Approach to the Concept and Person of Maryam in Islam’.

[7] Rābi’a al-Adawiya, the best known of all women Sufis, was, nevertheless, celibate, as the story below, p.178, explains.

[8] Hujwīrī, 13.

[9] Qushayrī, Risāala, 425-6; Attar, Tadhkira, I.257.

[10] Ihya, IV. 353-5 (K. Al-Muraqaba, Murabata 5).

[11] For Sha’wāna see Smith, Rabī’a 145-8

[12] And yet the tale of Potiphar’s wife, Zulaykha is given an unusual twist in some Muslim legends, which assert that her love for Joseph was justified, because she was infatuation by the divine beauty and perfection which he manifested (cf. Schimmel, The Triumphal Sun, 179). Other accounts speak of her ultimate repentance; Ghazāli has preserved one of these on p.58 below. It is interesting to note that with this ambivalent exception, the early Islamic imagination utilised no individual symbol of female temptation and distraction comparable to Biblical characters of Jezebel (I Kings 21) and Delilah (Judges 16). These temptresses were of course known, but only to antiquarians – and as history, not scripture.

[13] Ghazali, Tibr (tr. Bagley), 163.

[14] Shahrazad does of course ultimately overcome his wife’s misogyny. For other literary sources on women, see the ‘Uyun al-akhbar of Ibn Qutayba, IV. 1-147; Ibn Abd Rabbiha, al-Iqd al-Farid

[15] Bagley, XLIX.

The Concept of Wrongdoing and Justice

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

The concept of wrongdoing and justice is very interesting particularly when viewed through the story of the creation of Adam (as) which is analogous to our own story and creation. What makes these two ideas so very interesting and important is the extent to which almost everything in our lives, no matter who we are, is entirely directed and dictated by our understanding of justice. Unlike the common idea of justice that people think of which is someone having committed some wrongdoing to another person, this article looks at this idea from a different perspective which enables us to view justice, not only as an idea of right and wrong, but we begin to see it as something whose understanding is essential to our success and well-being, both in the life and the next. We begin our analysis through the story of our own very creation, that of Adam (as). Allah subhanahu wa ta’ala created Adam (as) and bade the angels to prostrate to Adam (as), they all did except for Iblis:

وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

“And behold, We said to the angels: “Bow down to Adam” and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith.” (Surah al-Baqarah 2:34)

وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ لَمْ يَكُن مِّنَ السَّاجِدِينَ

“It is We Who created you and gave you shape; then We bade the angels prostrate to Adam, and they prostrate; not so Iblis; He refused to be of those who prostrate.” (Surah al-Araf, 7:11)

All the angels obeyed Allah except Iblis; one of the first meanings we draw from this is that disbelief actually begins with disobedience to Allah rather than arriving at an intellectual state of rejecting the existence of God. Conversely, what we can also understand from this analogy is that belief in Allah is demonstrated through His obedience rather than through having arrived at some point of intellectual enlightenment.  Hence, it also means that belief does not emanate from understanding, but rather it begins through obedience, because to claim to believe on the basis of understanding would mean one would have to gain knowledge for ones entire life and depend on ones understanding being perfect to such an extent as to guide one to faith.To claim to either accept or reject faith on the basis of understanding alone is a false idea. There are numerous proofs for this which we will not examine here, but an idea which will become clear through this text.

Taking further this idea, of acquiring belief through understanding, this was exactly Iblis’s position, that unless he understood what he was being commanded to do he was not going to obey Allah, and hence he refused, thus becoming a disbeliever. So his disbelief was not necessarily because he didn’t believe in Allah, because he was aware of Allah, but rather it began through his disobedience which emanated from both arrogance and envy.

Now, how does this relate to the idea of wrongdoing and justice? Well, this was just the beginning of what led Iblis deeper into disbelief, his refusal to obey Allah. The next stage was, not being content in having disobeyed Allah, he sought to justify his actions by lying against Allah. In doing so he enters deeper into disbelief because whilst the first action might be thought of as a mistake (although it was not) the second certainly could not because it was a premeditated lie.

قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لأُزَيِّنَنَّ لَهُمْ فِي الأَرْضِ وَلأُغْوِيَنَّهُمْ أَجْمَعِينَ

“(Iblis) said: “O my Lord! because Thou hast put me in the wrong, I will make (wrong) fair-seeming to them on the earth, and I will put them all in the wrong.” (Surah al-Hijr, 15:39)

This is the point to which all human beings are brought, and are made to testify, just as Iblis had to, to the truth. Either one speaks the truth at this stage, the outward sign of which is obedience to Allah, or one rejects the truth and hence disobeys Allah. The question that all of us are posed with, no matter who we are, is whether we acknowledge the existence of God, and in doing so, whether we are then humble enough to submit ourselves to His complete power and authority. That is the real question behind our creation.

Now, if we apply our understanding of the above ayah to concept of wrongdoing what we find is that the motivation for the wrongdoing of Iblis was because he had considered that some unjustifiable wrong had been done to him. One key reason why Iblis blames Allah and one of the main reasons we are told for his refusal to bow to Allah is:

قَالَ مَا مَنَعَكَ أَلاَّ تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

“(Allah) said: “What prevented thee from prostrating when I commanded thee?” He said: “I am better than he: Thou didst create me from fire, and him from clay.”(Surah al-Araf, 7:12)

Iblis’ disobedience to Allah not only emanated from not willing to do something he did not understand, and not only did it arise from his arrogance for thinking he was the greatest of all of God’s creation, and not only did it precede from his envy of man, that Allah could choose something over him. The heart of his disbelief lay in his perception of having been wronged and this is the very thing he states to Allah for his refusal to prostrate. In his view something that he deserved, that was rightfully his had been taken away from him, which was his position with Allah. He surmised that this could not possibly be his fault in anyway but rather it must be the fault of Allah, a’oudibillah.

Hence, we can see the point at which the road to disbelief began for Iblis, not necessarily its beginning but the point at which he ventured deeper into disbelief.  What this means for us as human beings is that we will, during the course of our lives make mistakes, some small and some great, but those mistakes can be rectified through turning to Allah and seeking his pardon, forgiveness and protection. However, it is when we consider some wrong has been done to us, by which we begin to justify our own wrong actions, it is then that we fall deeper into the trap shaytan wants us to fall into, which is to consider that something that should be ours has been wrongly taken away from us. It is this very idea that forms the basis for all disbelief, and in a lesser form, is the very idea that tests the faith of the believers.

In essence what we’re referring to is not only the idea of wrongdoing and justice but specifically that the idea of loss coupled with a sense of being wronged – is the source of all disobedience to Allah. Hence if we apply this idea to almost every example where a person might consider he has either lost something or not gained something then each and every case may be understood in the context of the self percieving that it has been wronged in someway. A sense of loss and a sens of being wronged reside side by side. This sense of being wronged is usually also the justification of wrong in exactly the same way as Iblis justified his wrong action. That, ‘because something is being denied me, or something that should be mine has been taken away from me, it justifies me not being obedient to Allah and hence disobeying Him in order to get what I believe is rightfully mine.’ The justification the disbelievers, hypocrites and the fasiqun, will almost always follow this same line of false reasoning as we will see further.

When we don’t get what we want, or something that was once ours is no longer ours, causes in human beings a sense of loss. This is not the problem. The problem is how we understand this loss and how we respond to it. What Allah subhanahu wa ta’ala is showing us throughout the Qur’an is to consider our gains and losses in the context of our overall creation, not just during our short existence on this earth, but in the context that something we might lose here on earth we might get back manifold in the hereafter, and so on.  We’re also given the very powerful example of the Prophet (s), who, given his station with Allah, given that he was the preeminent Prophet (s), the greatest of all of them, he did not have to be tested for himself necessarily but as an example to the believers. One of his considerable tests was the loss of his wife to whom he had been married for twenty-five years, a loss that caused him considerable pain. Not only did he suffer the loss of Khadijah (ra) but had also to bury in his lifetime five of his six children. But given such a severe test, the Prophet (s) never considered these losses as something that Allah had taken away from him, his only response was to seek the forgiveness of Allah, to humble himself and to acknowledge that it is Allah that has complete power, He gives to whom He pleases out of His wisdom and He withholds from whom He pleases out of His wisdom. His wisdom is beyond our understanding, but what is not necessarily outside of our understanding is the idea that the beginning of belief begins with obedience, and the beginning of disbelief begins through misunderstanding the idea of justice, of falsely attributing injustice to Allah, or considering that Allah could ever wrong us in anyway.

But most importantly what we must strive to remember is that material gains or losses are immaterial in comparison to Allah, we have not lost anything if we have Allah, and that we have not gained anything if we do not have Allah. As one of the scholars so eloquently put it:

“O Allah, if someone has found You what has he lost, and if someone has lost You what has he found?”

In sha’Allah in the following post we will delve deeper into the idea of loss and gain to demonstrate how they play a considerable role in activily influencing our decisions, shaping our characters and determining our destinies.

The Blessing of Medina

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

Permit me to recall a really beautiful story to you of my last day in Medina on this blessed day of Jumu’ah.

It was my final day in Medina and we were planning to leave after Asr prayer, as it was, the evening before, I had like most others, given my salaam to the Prophet (s) and had not planned to pray in the Rowdah, or  so I thought. The rowdah, as you know is the area of the original mosque, next to which is the house of Aisha (ra) where the Prophet (s) is buried. As one might expect we were all quite sad to have to leave, none moreso than myself, who felt this place home like none other. Well I remember having done all my packing and prayed dhuhr in the masjid and then had some lunch. As I was walking back to the hotel I met a group of the brothers on the trip who said they were going to the masjid early before Asr to do some dhikr and ibadah. So I decided to go also but because I had given my salaam to the Prophet (s) the night before, which had already been a difficult undertaking, I said that I probably would not go to the Rowdah but would just pray somewhere quiet in the mosque. So we set off, the hotel was literally a couple of minutes from the masjid. When we arrived, and as is the norm, one tries to pray as far forward as possible, usually made easier during Asr as the masjid would fill slightly later than at other times. So we continued walk and did so right the way to the front and to the old part of the masjid marked by the sea of columns from the Ottoman times.

I was quite happy with this as its usually quite difficult to get that far forward given how busy it usually is as you might expect. Well on this occasion, and to all our surprise, the area of the Rowdah, marked with green carpet rather than the red carpet in the rest of the mosque, had been cordoned off for cleaning. Subha’Allah, in the ten days or so of having been there I’d never seen so much expanse of green carpet as it was always occupied by worshippers throughout the day. Now, the cleaners, may Allah bless them all, had almost finished and there was an ever growing crowd of people that had assembled at the point where the separating cordon was to be lifted. It was an interesting few moments, one of the cleaners stood waiting for the signal from one of his colleagues to open the barrier. So everyone’s eyes were on this guy, just as he seemed he was going to unclip the barrier everyone was one their toes getting ready to sprint to get to the best places they could inside the Rowdah, but then he would re-clip the barrier and we’d all collectively moan at the false alarm. This happened one ot two times more which only increased our anticipation at wanting to pray as close to our Prophet (s) as possible. Then all of a sudden this chap was given the signal and he unclipped the barrier, barely had he unfurled this barrier from its place and made an opening, that a surge of overwhelming delighted worshippers raced with each other to find that place in the Rowdah that pleased them the most. I was no different and found a tremendous surge in my heart, of a feeling of being most blessed and fortunate to be presented this opportunity to pray in the Rowdah for one final time even though it had not been my intention. And so, like all these all believers i raced, some went to the mihrab where the Prophet (s) stood to lead the prayer and address the believers, some were content to simply get onto the green carpet, whilst others like myself sought a place as close as possible to the Prophet (s).

It is difficult to adequately describe the intensity of that ibadah or the sense of blessing and honour conveyed by Allah in being permitted to pray so close to the Prophet (s) one final time, even though it had not been my intention. That time and many others, continue to remain very strong memories and experiences of a place like none other on earth. A place the scholars describe as Jannah on account of the five portions of Jannah that are contained in Medina, a place made no more important because it is the city and more importantly the blessed residence of the Prophet (s) without whom none of these experiences and blessings would ever have been possible. We are forever indebted to our Prophet, may the peace and blessings of Allah be upon him.

وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

“But those who, before them, had homes in [Medina] and had adopted the faith, show their affection to those who came to them for refuge, and do not entertain in their hearts desire for things given to them, but give them preference over themselves, even though poverty was their [own lot]. And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity. “(Qur’an, al-Hashr 59:9)

Insha’Allah, let us then, as the followers of the our noble Prophet (s), seek to make easy for others that journey to the city of the Prophet (s) just as the Ansar did for the Muhajarun and all others that would undertake a most difficult journey just to be in the company of the Prophet (s). Just as Allah made it easy for us, let us strive to make it one of our life’s serious ambitions to not only return to the city of the Prophet (s) but to help all those that have yet to visit the Prophet (s) and particularly all those yet to find him. May the peace and blessings of Allah be upon him.

Ramadan Advice from Shaykh Habib Ali Al-Jifri

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

As we approach the last 10 days of Ramadan it is worth remembering the actions and devotion of the Prophet (s) during this time which he would increase even further in seeking the mercy, forgiveness and blessing of Allah subhanahu wa ta’ala. Below is advice from Shaykh Habib Ali Al-Jifri which if we apply earnestly in these few days will benefit us considerbly insha’Allah.

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Shaykh Habib Ali Al-Jifri

Never let a day of Ramadan pass that you have not asked for Allah’s forgiveness, make it so that each day will pass with an increase in Allah’s pleasure for you. Ramadan is the chance you have to increase your closeness to Allah because suddenly you have an intense love to pray and desire to read Quran; to keep this closeness steady, take care to always do 3 things:

Constant Dua and supplication to your Lord after every act of obedience, asking Him to help you in devotion, because it is only through His generosity that you are able to worship. The Prophet said to Muadh ibn Jabal: “I love you! So never leave this dua after every prayer: Oh Allah help me in remembering You, in offering gratitude to You, and in worshiping You beautifully.” This became known as the Circle of Love hadith, as when Muadh taught the dua to others he first said “I love you! So do not leave saying…” and they would tell those who came after them, “We love you! So do not leave saying this dua…”

Safeguard tightly your sight, your hearing, and your speech – by day and by night. Safeguard them from seeing, hearing and saying things that would displease Allah – this will lead to your heart being strongly protected as a result of your limbs being safeguarded.

Striving to be present with Allah in worship, don’t let your acts of worship be empty shells full of thoughts on worldly affairs. When you read the Quran, it is not letters that you read rather it is Allah’s words to you! Take heed from the state of Ikrimah, the Companion of the Prophet who would pick up the Quran and as his eyes fell upon the letters of the Quran he would be so awestruck and exclaim in wonder: “Kalamu Rabby! Kalamu Rabby! Kalamu Rabby!”… “The words of my Lord! The words of my Lord! The words of my Lord!” And tears would begin to fall from his eyes and at times he would faint out of his awestruck state before he even was able to recite a line from those beloved words.

Know that to be present with Allah does not come instantly and it takes work, strive every day even if your heart is far away – still pray and make dua in this state, it will come slowly after the struggle Allah says: “Those who struggle in our way, We will verily guide them to Us!!”

Do not stand in the way of being forgiven in the Month of Forgiveness! Jibreel came to the Prophet and told him “May he be forsaken who is not forgiven in Ramadan, say Ameen!” And the Prophet said “Ameen!” and in another hadith the Prophet said: “May he be forsaken he who is not forgiven in Ramadan, for if he is not forgiven in Ramadan then when will he be?” To explain this, there is a narration that says: “Whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allah, then all his previous sins will be forgiven… except for 4 people: The one who drinks wine (until he repents and is forgiven), the one who disrespects his parents (even through an annoyed look, and definitely by raising your voice at them or mistreating them may Allah protect you from that), the one who cuts off family and friendship ties (the one who cuts off family ties is cut off from the Mercy of Allah as Allah explicitly said Himself! Even if they were the ones who wronged you and hurt you, do not cut off ties with them even if you keep it minimal by only greeting them.), and lastly the one who keeps grudges against people.”

The same way you would not accept to lie in filth, or have filth on your body, you should not accept for there to be filth in your heart! Your heart is the only place in you that Allah looks directly into! Didn’t the hadith say “Verily Allah does not look at your outward semblances, or your bodies, but rather He looks at your HEARTS!” Are you pleased that you should keep grime and dirt: grudges and malicious feelings in your heart, the place that Allah looks at, simply because of what people say in passing or do in passing? Purify your hearts! If there are people you do not like to see or hear about, that means there is something in your heart. Purify it!

To purify your heart:

Make dua for that person which you bear ill feelings towards – the feelings will dissolve. Each time you remember him or her badly, ask Allah to give that person the best of things. Even if you don’t feel it sincerely at first, this is the process of purifying of the heart.

Remember that you have also made mistakes and that you need forgiveness. If you are that amazing that you have not hurt another human, then remember that you always fall short in front of serving Allah. Forgive others!

Remember that the most precious thing you own in this world is your heart. It is where Allah’s gaze lies. Don’t let anything taint your heart. “

Imam Ali (ra) Khutbah

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ

“O men! Certainly the promise of Allah is true. Let not then this present life deceive you, nor let the Chief Deceiver deceive you about Allah.”
(Qur’an, Fatir 35:5)

“Certainly, fear of Allah is the key to guidance, provision for the next world, freedom from every slavery and deliverance from all ruin. With its help the seeker succeeds and he who makes for safety escapes and achieves his aims.

Perform (good) acts while such acts are being raised (in value), repentance can be of benefit, prayer can be heard, conditions are peaceful and the pens (of the two angels) are in motion (to record the actions). Hasten towards (virtuous) actions before the change of age (to oldness), lingering illness or snatching death (overtakes you). Certainly, death will end your enjoyments, mar your pleasures and remove your objectives. It is an unwanted visitor, an invincible adversary and an unaccounting killer. Its ropes have entrapped you, its evils have surrounded you, its arrowheads have aimed at you, its sway over you is great, its oppression on you is continuous and the chance of its missing you is remote.