Friday Sermon
Friday Sermon] The Characteristics Of A Good Leader
By Imam Murtadha Gusau
In the name of Allah, the Beneficent, the Merciful
All praise is due to Allah, the Lord of all creation. May the salutations of Allah, His peace and blessings be upon our beloved Prophet, his family, his companions and his true and sincere followers until the Last Day – then to proceed:
Dear brothers and sisters! Leadership is a great quality of human nature. Every nation, or organisation or group of peoples needs a good leader in order to gain their desired success. As a social being, each and every man has to lead his life through a mutual relationship with others. He is completely unable to do something alone. Thus, the necessity of co-operation brings out the idea of leadership in our society. Nowadays, the concept of leadership becomes very influential in financial, political and social arena. From the smaller institutions like family, every organisations and even the world body at large need good leader for the perfection of post-modern civilisation.
Islam, the only authentic revealed religion of the world, does not leave this issue unturned. For the upliftment of human culture and society it clearly discusses about the idea, concept and nature of leadership. Islam gives detailed principles, guideline and direction in this context. The pre-condition and required quality of leadership also described here with great sincerity. Today’s sermon is an attempt to make people aware about the concept of leadership. The pre-requisites of a good leader are also discussed here carefully, so that with the knowledge of revealed direction we can implement the teachings of Islam and achieve the ultimate success of here and hereafter.
Respected brothers and sisters! Allah the Almighty and His Messenger (Peace be upon him) has guided humanity in every sphere of life. They have also guided us in matters of selection of our leader. Different people have different perceptions related to choice of leadership. Some people think leader should be smart and handsome. Some people think he should be quick and intelligent. We need to know what Allah and His Messenger (Peace be upon him) has recommended in this regard.
Dear servants of Allah! ‘Imam’ is an Arabic word which means ‘a Leader.’ Imam is the leader of a country who runs administrative tasks of a country. Leader posses some qualities of leadership including qualities of personal character and the ability to motivate others towards the realisation of specific goals are on top of the list. Leadership qualities can easily understand from Qur’an and Sunnah which we are going to discuss in this blessed sermon In Shaa Allah.
Friday Sermon] This Is How To Love The Prophet Muhammad (Peace Be Upon Him)!
Respected servants of Allah! Allah the Almighty and His Prophet Muhammad (Peace be upon him) has guided humanity in every aspect of life. They have also guided us in matters of selection of our leader who can lead us. Everyone has different perceptions related to the choice of leadership. But we have to consider Qur’an and Sunnah when we have to specify leadership qualities of our leader. In the Noble Qur’an, Allah Almighty says:
“And We made them leaders, guiding by Our command; and We inspired them to do good works, and to observe the prayer, and to give out charity. They were devoted servants to Us.” [Qur’an, 21:73]
My great people! From the above verse of Noble Qur’an, we concluded that it is Allah Almighty who appoints the leader. It is not selected by anyone, nor given in a will, nor established by the committee. The role of the leader is also summarised, to guide and establish the good society. The main aspects of leadership are Knowledge and Power as mentioned in Noble Qur’an:
“Have you not considered the assembly of the Children of Israel after [the time of] Musa (Moses) when they said to a Prophet of theirs, “Send to us a king, and we will fight in the way of Allah“? He said, “Would you perhaps refrain from fighting if fighting was prescribed for you?” They said, “And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?” But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers. And their Prophet said to them, “Indeed, Allah has sent to you Saul as a king.” They said, “How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?” He said, “Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favour] and Knowing.” [Qur’an, 2:246-247]
My beloved people! From the above verse of Noble Qur’an, we came to know that Knowledge guides the leader to the right path he is able to assimilate the situation wisely due to his knowledge and then after penetrating the situation he should have the power, strength and health to take decision accordingly. If he does not have power then he is unable to implement his decisions that’s why he should have both power and knowledge. Power specifies the psychological decision and physical power. Besides knowledge and power justice, patience sound judgments are also important attributes which should be possessed by the leader.
Dear brothers and sisters! Being Muslims we are all leaders in some aspects as mentioned by the Prophet Muhammad (Peace be upon him) in one of His Hadith in these words:
“All of you are shepherds, and each of you will be asked concerning his flock.” [Bukhari]
Leadership is about teamwork as no one can alone accomplish anything without followers and for sure Allah’s help. And the important one is that effective leaders are those who are servant leaders. Good leaders are good followers, humble, piety, truthful, simple and they realise that success only comes from Allah, the Almighty.
There is a system of leadership in Islam so the leaders are to be obeyed, and they call to the truth.
May Allah the Most High give us knowledge and strength to choose our leaders by keeping in view the attributes pointed out by Allah and His Prophet Muhammad (Peace be upon him)! Ameen.
As a result of technological development and modern techniques in today’s world, the strategic effective leadership appeared as modern face of administration. The purpose of today’s sermon is intended to help the professional leaders, whether they are Presidents, Governors, Ministers, Traditional/Islamic leaders, Team leaders, Managers, School principals, Community/religious or any other kind of leaders, to grapple with what exactly their role is, how to be effective in achieving the organisational goals and objectives; and realising the aspirations of their societies. As a leader, what am I to do? If I want to be an effective leader, where do I begin? What do I focus on? Where do I put my energy or my attention? How can I tell if my priorities are right? How to develop my abilities to be a creative leader?, for someone who is new to a leadership role or for someone who has been on a leadership, these are key questions; we are going to look at in this sermon. Remember, the main Objectives of this sermon is to give a comprehensive definition of leadership. Because there is often great confusion in people’s mind about the concept of authority and leadership, this sermon distinguishes between the two terms; in addition, it describes the most important personal, practical and technical characteristics of strategic effective leaders. The sermon presents a model of leadership from Islamic perspective. It shows also the practical ways of how to create and develop a strategic leader. So, the subject of strategic effective leadership and its role in achieving the visions and objectives of any organisation is so important, specially at the time being. It can be considered as the main tool, which all social and private institutions are used, and dynamic in achieving and accelerating sustainable social and economic development.
• Definitions of Leadership
Although Leadership is an integral part of management and plays a vital role in managerial operations, it is not an attribute of business alone. It is in the army, in the government, in universities, in hospitals etc. and anywhere. Where people work in groups, the leadership function emerges and there must be somebody to guide that group.
Dear brothers and sisters! After reading several books on the subject, I think that the best starting definition of leadership you can use is that:
“Leadership is the ability of developing and communicating a vision to a group of people that will make that vision true.”
This definition may sound simplistic and practical. Almost everybody understands it and can grasp the essence of leadership. According to me it is a great point to start reviewing and looking to leadership by knowing first who’s a Leader? For example, Ken Valenzuela (in 2007) stated that:
“A leader is someone who has a vision and can communicate it and make it happen.”
A leader has to develop a vision, has to communicate it and has to achieve it. In order to achieve the vision (or goal) the leader has to master six practices. These can be mentioned as follows:
1. The leader has to vision the future imagining exciting and ennobling possibilities. He also has to enlist others in a common vision by appealing to shared aspirations.
2. The leader has to foster collaboration promoting cooperative goals and building trust.
3. The leader has to strengthen others by sharing power and discretion.
4. The leader has to model the way and clarify his personal values and set the example aligning actions and share values.
5. The leader has to recognise contributions by showing appreciation for individual’s excellence.
6. The leader has to celebrate the values and victories by creating a spirit of community.
Another definition of the Leadership is as follows:
“The art of influencing and inspiring subordinates to perform their duties willingly, competently and enthusiastically for achievement of group’s objectives.”
It is the art or process of influencing people so that they will strive willingly and enthusiastically toward the achievement of group’s goals. It is important to add the element of “willingness” in the above definition. This element differentiates successful and effective leaders from the “common run of managers.” In other words, it’s the willingness of people to follow that makes a person a leader.
Leaders act to help a group achieve objectives with the maximum application of its capabilities. They facilitate process and inspire the group to accomplish organisational goals. Most management experts agree that:
“Leadership is the process of influencing the activities of an individual or a group in effort towards goal achievement in a given situation.”
• Leadership and Authority In practice
There is often great confusion in people’s mind about the concept of authority and leadership. It is useful to make some clear distinctions between these. Let us look at authority first. Authority has been defines as the right to command. According to Henry Fayol, authority is the right to give orders and make sure that these orders are obeyed. Authority gives the management the power to enforce obedience. He defines it as “conferred power to perform a service.” Authority can be delegated. We delegate to people the authority to speak or to make certain decisions, or certain initiatives on behalf of the group. The group, in turn, agrees to accept this person’s authority and respect the actions they take within this authority role. An important aspect of this is that authority is essential something that people were given or it is a position that they are appointed to or elected to.
Leadership, on the other hand, is not something that people is given. It is essentially something that they take. Taking leadership can be described as a decision we make to see that things around us work well or that the situation in which we find ourselves are handled effectively. It does not require any authority. Remember that it is not part of leadership to think for, or impose decisions on, the member of the group. Leadership is an influence relationship rather thanthan authority one. It is an influence relationship among leaders and collaborators. It is not necessary to occupy a formal position of authority in order to take leadership. There are many people, for example, with no formal authority who regularly take leadership and who make a big differences to the world around them. There are also people we can think of in positions of authority who are or were outstanding leaders. Similarly, though, there are people who have authority but who do not take leadership for one reason or another.
Firstly, people have to be thought individually. How is each member of the group doing? What is going well for them and where do they need a hand? What potential do they have? Where do they need support from us? Essentially, thinking about people entails being able to see where they struggle and at the same time, seeing their strengths and their potential. Without these it will be difficult for a leader to figure out what makes sense in any situation.
Secondly, people have to be thought about collectively. This is quite different from just thinking about each individual. What is the situation facing the group? What is going on the group or the organisation as a whole? What are the difficulties, challenges and what are the opportunities that it faces? What is the potential of this group? Thinking about these questions often involves taking account of such issues as relationships, communication, organisation, morale, power, roles, goals, conflict and oppression. We are trying to understand where the group as a whole is struggling and how we can assist that struggle.
• A leader is great because of the followers
Nobody can be a great leader without great followers. In order to be an effective leader you must think about people and situation facing them.
Thirdly, the leader must think about what is happening in the wider situation that has implications for the individuals, the group or the organisation. What is going in the wide environment help us to make sense of what is happening within our group? What are the key issues in the environment that might attend how we see our tasks or how we attain our goals? Thus the leader tries to understand the process operating within the group and between the group and the world at large.
Bennis (in 1998) talks about the leader as someone who helps define reality, interprets events and makes sense of the complexity around people. As sometimes, Tichy (in 2002) says the role of a leader is to see reality. The ability of leader to name or describe clearly what is happening is often a powerful resource for any group.
Finally, both the group or the organisation and the individuals within it need to be thought about over time. What has happened in the past for this group? What might be happen in the future for the group? A good leader thinks about individuals in terms of their previous experience. What is happening to them in the present and what is possible in the future. It is not enough to think only in the short term. The leader must think about how things will be over the long term. Having a clear understanding of both the past and the present and how things might evolve in the future. Having a vision of how things could be different is the key feature of effective leadership. A good leaders had a possibilities change and develop in the people around them.
• Strategic Leadership
Strategic leadership entails the common usage of the term strategic. It is related to the concept of strategy-simply a plan of action for accomplishing a goal. Strategy is a plan whose aim is to link ends, ways, and means. One finds both broad and narrow senses of the adjective strategic. Narrowly, the term denotes operating directly against military or industrial installations of an enemy during the conduct of war with the intent of destroying his military potential. Today, strategic is used more often in its broader sense (e.g., strategic planning, strategic decisions, strategic bombing, and even strategic leadership). Since the aim of strategy is to link ends, ways and means, the aim of strategic leadership is to determine the ends, choose the best ways, and apply the most effective means. The strategy is the plan; strategic leadership is the thinking and decision making required developing and affecting the plan. In short, one may define strategic leadership as the ability of an experienced, senior leader who has the wisdom and vision to create and execute plans and make consequential decisions in the volatile, uncertain, complex and ambiguous strategic environment. Strategic leadership provides the vision and direction for the growth and success of an organisation. To successfully deal with change, all executives need the skills and tools for both strategy formulation and implementation.
• Strategic Leadership from the Islamic Perspective
Respected servants of Allah! In Islam, leadership is a process of inspiring and coaching the voluntary followers in an effort to fulfill a clear as well as a shared vision. A strategic leader from the Islamic view is essentially a teacher and a coach. He leads by teaching leadership such that the followers in turn become good leaders.
• Good leadership is providing a model to be followed
In Islam leader is not free to act as he chooses, nor must be submit to the wishes of any group, he in a majority or influential minority, he must act only to implement Allah’s laws on earth.
The essence of Prophethood is the exercise of power and authority to achieve the Divine purpose, and this is linked to leadership. The Prophet (Peace be upon him) thus combined in his person the authority of the Messenger, a mentor to common humanity, leader of family, head of state, diplomat, commander of the army, and a pioneer to a world social order.
The biography of the Prophet, therefore, offers an important lesson in leadership in all facts of life, and it is quite essential model for all Muslims and sincere non-Muslims. The Prophet Muhammad (Peace be upon him) was a model of conduct for the Ummah (Uswatun Hasanah).
• Leadership is not a professional calling or a preserve of a few selected people
The Islamic view is that every Muslim is a leader in his or her own way. Everybody has leadership responsibility (remember the Hadith ‘Kullukum ra’in…’) and everybody is accountable on how well they discharged that responsibility. Abdullahi Ibn Umar reported the Messenger of Allah (Peace be upon him) as saying:
“Each of you is a shepherd and each of you is responsible of his flock. The amir (ruler) whose over the people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge of her husband’s house and children and she is responsible for them; and a man’s slave is a shepherd in charge of his master’s property and he is responsible for it. So each of you is a shepherd and each of you is responsible for his flock.”
The society cannot exist or function well without good leaders. When any three Muslims are on a journey they are required to select one of them as a leader. Lack of leadership is anarchy. Leadership should aim at excellence in all endeavours. Excellence (Ihsan) is a pillar of religion (usulud Din) and must manifest in whatever a Muslim does. The Prophet (Peace be upon him) taught us to be perfect in whatever we undertake to do (Itqan al amal). Leadership is both science and art. It is experience and knowledge. Leadership attributes skills are not inborn but are acquired and anybody can learn to be a good leader. There are personal qualities that distinguish one leader from another. For example, Abubakr al Siddiq had a personality that marked him among men as a leader. The Prophet recognised strength in Umar Ibn al Khattab and always prayed to Allah to strengthen Islam with him.
• Special Qualities of a good Leadership
Qualities of effective leadership are: Influence, creates a vision of the future, rational strategy to move to the vision, enlists the support of workers and the ability to comprehend that human beings have differing motivating forces at varying times and in different situations.
Effective leaders are model what they breach and demonstrate integrity in how they behave. There is consistency between their values, their vision, their standard and their behaviour. For many group effective leaders are especially able to model a sense of hope and encouragement for people. They also model the belief and confidence in the people around them. For example, when Umar Ibn Al khattab was appointed as a Khalifah (Muslim Leader), he addressed the people, saying:
“Now that I am in charge of your affairs, be sure that roughness has been increased. My severity will show on the unjust and the enemies of the Muslims. But for those who are peaceful, religious, and with good intentions, I am softer on them than they would be with each other. I will not allow any one to be unfair or to encroach upon somebody else. But those who do, I would put their face on the ground, and put my foot on their chest until they accept what is right. With all this severity I am ready to lower my head to the poor people and to the contented. You can find in me the following characteristics which I promise to maintain: Firstly, I will never touch any money from the tax we collect, or from alms money. Secondly, nothing of state money will be spent except in the right way. Moreover, I am going to increase what is assigned to you and to defend the country. I also promise not to lend you to destructive wars, and not to leave soldiers for long period on the front lines. When you go on an expedition, I promise to take responsibility for your families until you come back. Servants of Allah, watch Allah in every action. Help me in governing you by being righteous; and help me against myself by giving me the right advice and by stopping me from committing any thing. Having accepted what I wanted to say, I ask Allah for forgiveness for me and you.”
Here, self-confidence is seen in Umar’s speech which reflects his ambition and strength.
In this speech Umar clarified his policies, stating that severity will be used against the unjust and against aggressive people, while kindness will be shown to the kind and the obedient. Money, on the other hand, will be spent where it is appropriate, and soldiers will not be kept away from their families, and their families will be looked after, the country will be defended and people consulted in decision-making. History shows that Umar’s words were not mere promise, they were prove in action. There is another point in Umar’s leadership that relates to social change, namely his being kind, generous, merciful and caring.
Umar’s strong personality, his enthusiasm in applying Islam and his unfailing sense of justice, have all contributed to his unmatched success in holding the Muslim Arabs together, expanding Islam, establishing the required financial supervision and the judiciary, and building urban centers in Iraq and Egypt. So, the effectiveness of leadership depends on the following:
1. Personality and character of the leader.
2. Quality of the workers.
3. Quality and atmosphere of the Jama’ah.
• The importance of the personality and characteristics of a leader is that:
Leader is the symbol of the organisation and represents its nature and quality. Leader is the centre of authority. And he is the driving force for the Jama’ah.
Other Spiritual, Practical and Technical Qualities are:
1. Taqwah, deep spirituality with excellent conduct and character are the special characteristics of a leader from Islamic point of view. This is to be done through a constant struggle to develop:
a. Close relation with Allah the Almighty.
b. Love of the Prophet (Peace be upon him), love of the Sahabah (Prophet’s companions) and love of the Ulamah (Sincere Islamic scholars).
c. Concern and fear of the accountability in the Day of judgment (Akhirah).
d. Knowledge and practice of Islam, administrative experience, and wisdom (Hikmah) of leadership. He must deeply have understanding of the religion and its application in the changing environment. Establishing Islam is the true objective of his life. He must be an example for Iman (faith), Ilm (knowledge), and Amal (action). He must have true love and priority for his mission and the Jama’ah.
2. A leader must demonstrate his dedication and commitment to the organisational mission, goals and objectives by hard work and self-sacrifice. He must be honest, trustworthiness, and someone with history of selfless service.
3. Competence. He should have the critical skills of leadership, i.e., observation, analysis, coaching, recognising the potentials, delegation and feedback.
4. Decision making ability after appropriate consultation and then ability to implement the decision.
5. Successful leader should be flexible in his attitude with Hikmah (Wisdom) depending upon the situation but he should be firm in his decisions and zeal to move to the objectives.
6. Strategic leaders must have the potential to understand their own moods and emotions, as well as their impact on others. He must be friendly and social.
7. Effective leaders are proficient at delegation. They are well aware of the fact that delegation will avoid overloading of responsibilities on the leaders. They also must recognise the fact that authorising the subordinates to make decisions will motivate them a lot.
8. Strategic leader should have ability to speak, write and use modern techniques of communication. Moreover, he must have good physical health.
9. Strategic leader should be willing to take risk. Routine work how well done never makes a leader. Good leaders always charter the unknown. They must accept and seek new challenges.
10. He must be a visionary leader. Like Prophet Muhammad (Peace be upon him) at Khandaq who was, by the Grace of Allah, blessed with a vision of the future destinations of the Ummah, so too a leader must be able to visualise the potential of his organisation 10 or 20 years into the future, and must inspire others to start moving in that direction. A leader without vision is simply managing the status quo. This may be why Ustaz Khurram Murad, the founder of Young Muslims in the UK, indicated that Islamic organisations must have a vision towards which they are always aiming themselves during both good times and tough times. It will, In Shaa Allah, keep them moving towards the right direction. The vision of any Islamic organisation originates from the leader.
11. He must be willing to seek consultation in matters where he is not as competent. Nobody is equally competent in everything. As discussed in ‘Leadership: An Islamic Perspective’, a leader who is competent in one situation may not be competent in another. The Prophet (Peace be upon him), except in matters where he had received wahy (Revelation), would often seek and follow the advice of his companions. As Afzalur Rahman indicates:
“This enabled all his men to take part in discussion and offer suggestions, and in this way the best solution was found by mutual consultation.”
For example, at the battle of Badr, Prophet Muhammad (Peace be upon him) consulted all parties, among both the Ansar and the Muhajirun, with respect to the advancing forces of the Quraish, and selected the place of fighting on the advice of Al Hubab Bin al Mundhir.
12. He must be trustworthy. Leadership in Islam is an Amanah (trust), and the leader must be trustworthy. In a Hadith reported by Abu Dharr, he asked the Prophet (Peace be upon him) to be appointed to a public office. The Prophet (Peace be upon him) responded by stroking his shoulder and saying:
“Abu Dharr, you are weak, and authority is a trust (Amanah).”
13. He must have Iman (faith) and exhibit patience or sabr. In a verse of the Qur’an, Allah explicitly identifies both as two key attributes of leadership:
“And We appointed from among them Leaders giving guidance under Our command so long as they persevered with patience and continued to have faith in Our signs.” [Qur’an, 32:24]
14. A leader must be healthy, strong and trustworthy
“Their Prophet said to them: “(Allah) hath appointed Talut as king over you.” They said: “How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?” He said: “(Allah) hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things.” [Qur’an, 2: 247]
قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ
“One of the women said, “O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy.” [Qur’an, 28:26]
قَالَ اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ
“[Prophet Yusuf] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.” [Qur’an, 12:55]
Abu Hurairah (RA) reported that: The Messenger of Allah (Peace be upon him) said:
“The strong and healthy believer is more beloved to Allah than the weak believer, but there is goodness in both of them. Be eager for what benefits you, seek help from Allah, and do not be frustrated. If something befalls you, then do not say: If only I had done something else. Rather say: Allah has decreed what he wills. Verily, the phrase ‘if only’ opens the way for the work of Satan.” [Muslim]
• How to create and develop a Strategic Leader
Creation and development of a strategic leader involves a number of important aspects.
First, the most important, indeed foundational, part of this preparation concerns values, ethics, codes, morals, and standards.
Second, the path to strategic leadership resembles the building of a pyramid. Shortcuts do not exist, and one can’t start at the top-strategic.
• Leaders Are Made, Not Born
Strategic leaders gradually build wisdom, defined as acquiring experiences over time. Strategic leadership begins with organisational values, ethics, codes, moral and standards, the foundation of our profession. Upon this foundation, the leader develops an abstract body of expert knowledge based primarily on experience and basic skills. Continuing education can expand, and accelerate development. One must also remember that there are certain activities that can accelerate these experiences and widen perspectives.
Next, the leader exposed to command responsibility and accountability, a vital phase during which the Leader gets his or her first real taste of consequential decision making. Further education in strategic-thinking skills enhances the leader’s competence. In each case, a leader could have opportunities to exercise strategic competency in support of a strategic leader. Ultimately, the leader will participate in strategic decision making and become a strategic leader.
Self-assessment and development are so important interpersonal skills. Self-assessment will help identify strengths and weaknesses. As a follow-up to the self-assessment, aspiring leaders should ask themselves a series of questions: What are my strengths? How can I capitalise on them? Where are my weaknesses? What can I do about them? Where do I want to be in the future? How can I get there? Do I really want to commit to development? The last question is the most difficult one. Those who answer yes are ready to begin the journey toward becoming strategic leaders. Self-learning is also valuable, especially reading. All strategic leaders read outside their normal area of expertise. Strategic leaders do expand their perspective and increase their conceptual ability, in fact, many of them are experts in a number of unrelated fields. Becoming a “dual expert” helps one think in multiple dimensions.
I conclude my today’s sermon by answering the questions sent to me, ‘How to create a leader’?
Answer: Turning other people into leaders is a vital part of leaders job, what can we do to achieve this? Simple steps to turn people into leaders are as follows:
First, we have to raise with people the possibility of their becoming leaders. This we can do in a variety of ways. We can ask them for help. We can praise their leadership qualities; we can create roles and ask them to fill them. We can talk about the need for leadership. And anything that encourages people to think of themselves as having a leadership role will be helpful.
Second question: what about those who are not born leaders but have responsibilities?
Answer: We can say to them they should try to acquire the required qualities of leadership. We don’t ask for position, yet it’s not allowed to escape from the responsibility. We know that the position is not attractive, but full of responsibilities. We should have firm faith in Allah Almighty. He is the one who gave us this responsibility and he will help us to fulfill it.
All praises and thanks are due to Allah alone, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true and sincere followers.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Dhul-Qa’adah 17, 1443 AH (June 17, 2022).
Friday Sermon
Friday Sermon: Hisbah And The Islamic Ways Of Stopping Evils In Society
By Imam Murtadha Gusau
In the Name of Allah, the Most Beneficent, the Most Merciful
All praise is due to Allah, the Lord of all creation, may Allah extol the mention of our noble Prophet Muhammad in the highest company of Angels, bless him and give him peace and security―and his family, his Companions and all those who follow him correctly and sincerely until the establishment of the Hour.
Dear brothers and sisters! The Shari’ah-oriented political scientists define Hisbah as the duty of enjoining good when it is neglected and forbidding evil when it is prevalent in society. Ibn Khaldun considers Hisbah as a religious post. That is why jurists (Fuqaha) differentiate between the Muhtasib (one who practices Hisbah), who is appointed by the head of state or the governor to look after the state’s subjects, and the Mutatawi’i (volunteer), who practices Hisbah without being assigned by the political authority. Historically, Hisbah as a system was founded in the political life of Muslims during the era of Caliph Umar Ibn Al-Khattab. However, the term itself was known only in the era of the Abbasid Caliph Al-Mahdi.
According to some Islamic scholars, Hisbah started in a simple form in the early days of Islam, but acquired various features and ramifications over time. In fact, some contemporary government ministries and departments — such as those of health, social affairs, municipalities, transport, and police — are now assuming duties that used to be entrusted to the Muhtasib.
The Muhtasib must be a capable, discerning Muslim adult. This person serves as the eye of the law on both state and society.
Hisbah, as defined earlier, is the duty of promoting what is good and preventing what is evil. And it is a collective duty or obligation of the Muslim society. Hence, a considerable number of individuals should assume this responsibility, take an affirmative stand toward it, and put it into practice whenever there is a need for it.
Hisbah is a broad Qur’anic principle that encompasses both the government’s responsibilities as well as any effort exerted by the individual to resolve a conflict or misunderstanding between two individuals, groups, friends, families, or strangers.
Hisbah thus encourages the individual to participate and get involved in society as an active agent who is mindful of the problems and concerns of the society where he or she lives. There are several verses in the Qur’an on Hisbah, which is also one of the major themes of the Prophetic Sunnah.
Muslim jurists (Fuqaha) have also spoken at length on the conditions and valid application of Hisbah, which need not be reviewed here. However, one deems it mandatory to mention that Imam Ibn Taimiyyah specified certain conditions for one to be eligible to be a Muhtasib such as knowledge, leniency, and patience.
So the main Pillars of Hisbah are:
1. The Muhtasib: who must be a capable, discerning Muslim adult. This person serves as the eye of the law on both state and society. In other words, this person supervises the application of the law in society, especially in the marketplace, to protect it against treachery, mishandling, monopoly, usury, exaggerated profits, and the like.
2. A flagrant evil that exists: It should be so clear to the Muhtasib, in such a way that requires no effort exerted for noticing it.
3. The process of Hisbah itself, which refers to the regulation or censorship of public morals as described above.
Dear brothers and sisters! Know that enjoining good and forbidding evil in society is one of the essential teachings of Islam. It is the pillar of a justly-ordered society and the guardian of true faith. Everyone is obligated to acknowledge good and reject evil in their hearts, at the very least.
Abu Sa’id al-Khudri reported that: The Messenger of Allah (Peace be upon him) said:
“Whoever among you sees evil, let him change it with his hand. If he is unable to do so, then with his tongue. If he is unable to do so, then with his heart, and that is the weakest level of faith.” [Muslim]
The lowest level of faith is to reject evil in one’s heart and it is an obligation at all times. As for changing evil with one’s tongue, or words, and with one’s hand, or by direct action, it is only an obligation for those who are able to carry out its duties according to proper methods, principles, and objectives.
Imam Ibn Rajab commented on the many Hadith of this nature, saying:
“All of these Hadiths indicate that it is an obligation to condemn evil by the measure of one’s ability. As for condemnation in the heart, it is always required. Whoever does not condemn evil in his heart, it is a sign that faith (Iman) has vanished from his heart… As for condemnation of the tongue and hand, it is only obligatory within one’s capacity.” [See Jami’ul Ulum wal-Hikam]
The scholars have said that enjoining good and forbidding evil is based upon three principles, or prerequisite and necessary conditions:
Knowledge
2. Gentleness
3. Patience
It is not appropriate for someone to enjoin good or forbid evil unless they have knowledge of Islamic rulings and their relevancy to real-life situations, they are able to be patient and forbearing with the harm this duty entails, and they are gentle with people as much as possible.
Imam Sufyan al-Thawri, may Allah have mercy on him, said:
“No one may enjoin good or forbid evil except for one who has three qualities: gentleness in what he enjoins and forbids, justice in what he enjoins and forbids, and knowledge of what he enjoins and forbids.” [See al-Amr bil-Maʻruf lil-Khallal]
And Imam Al-Qadi Abu Ya’la said:
“No one may enjoin good and forbid evil unless he understands what he enjoins and forbids, he is gentle in what he enjoins and forbids, and he shows forbearance in what he enjoins and forbids.” [See al-Amr bil Ma’ruf li-Ibn Taimiyyah]
And Imam Ibn Taimiyyah said:
“One who enjoins good must have three qualities: knowledge, gentleness, and patience. Knowledge comes before it, gentleness comes during it, and patience comes after it.” [See al-Amr bil Ma’ruf li-Ibn Taimiiyyah]
Respected servants of Allah! The scholars set these three conditions because, in addition to being mentioned many times in the Qur’an and Sunnah, they further facilitate the ultimate objective in Islam of reforming and purifying souls on their journey to Allah into the Hereafter. If someone tries to enjoin good while lacking one of these qualities, they will likely end up making the situation worse for themselves and others.
Imam Ibn Taimiyyah said:
“Based on this, it is said to let not your enjoining good and forbidding evil be evil itself. As it is among the greatest of obligatory and recommended deeds, thus the benefit of obligatory and recommended deeds must outweigh their harm.” [See al-Amr bil-Ma’ruf li-Ibn Taimiyyah]
Being able to balance all considerations of time and place in sound knowledge, graceful patience, and compassionate gentleness is the essence of wisdom, as put by Imam Ibn al-Qayyim:
Wisdom is to act as one should, in the manner that one should, in the time that one should.” [See Madarijus Salikin]
One who enjoins good should have a sound understanding of Islamic teachings on the issues at hand, in addition to the specific circumstances regarding people, their customs, their perceptions, and so on. Enjoining good is an act of worship done for the sake of Allah, so the good of it will be diminished or entirely nullified if it is done in ignorance.
Umar Ibn AbdulAziz, may Allah have mercy on him, said:
“Whoever worships without knowledge will cause more harm than good.” [Sunan al-Darimi]
One who enjoins good should be gentle to those whom he enjoins, meaning to only use such sternness or force as is necessary to achieve the desired outcome of reformation. The quality of gentleness makes the difference between a beautiful and graceful deed done for the sake of Allah, or an ugly and disgraceful deed done for the sake of one’s ego.
Aisha (RA) reported that: The Prophet (Peace be upon him) said:
“Verily, kindness and gentleness is not found in anything but that it beautifies it, and it is not removed from anything but that it disgraces it.” [Muslim]
The Prophet (Peace be upon him) was very gentle and charitable whenever he needed to criticise or correct someone’s behaviour. His habit was to make a general point of correction, without specifying or naming the person, in hopes of salvaging that person’s reputation. The reputations of the believers, like their lives and property, are sacred.
Aisha (RA) reported that: If the Prophet (Peace be upon him) heard something bad about a man, he would not name them by saying:
“What is the matter with this person that he says this?” Rather, the Prophet (Peace be upon him) would say: “What is the matter with some people who say this?” [Sunan Abi Dawud]
When further criticism was warranted to achieve the intended result, the Prophet (Peace be upon him) would use mild and measured language to correct a person’s behaviour. He would neither outright condemn Muslims or believers for their moral shortcomings, nor would he use foul, vulgar, offensive, or ugly language.
Anas Ibn Malik reported that: The Prophet (Peace be upon him) would not revile others, he would not use profanity, and he would not curse others. If he wanted to criticise one of us, he would say:
“What is the matter with him? His forehead be dusted!” [Bukhari]
The companions likewise followed the Prophet’s (Peace be upon him) example in correcting people as gently as they could, only being harsh with those who committed brazen sins and violations of other’s rights in public.
Imam Ahmad Ibn Hanbal reported that:
“The companions of Ibn Mas’ud, may Allah be pleased with him, if they passed by people from whom they saw something they disapproved, they would say: Take it easy, may Allah have mercy on you.” [See al-Amr bil-Maʻruf lil-Khallal]
And Imam Ahmad said:
“One should enjoin good with gentleness and humility. If they make him hear what he dislikes, he should not get angry such that he wants to avenge himself.” [See al-Amr bil-Maʻruf lil-Khallal]
And he also said:
“People are in need of courtesy and gentleness in enjoining good, without harshness, except for a man who brazenly sins in public, for he has no sanctity.” [Jami’ul-Ulum wal-Hikam]
Dear brothers and sisters! As for patience and forbearance, it was the quality of the Prophets of Allah (Peace be upon them) to endure the harms of their people to whom they delivered the message of Allah Almighty.
Allah Almighty said:
“Verily, Ibrahim was forbearing, compassionate, and repentant.” [Qur’an, 11:75]
And Allah the Most High said:
“They said: We will surely be patient with the harm you cause us, and let them rely upon Allah those who would rely.” [Qur’an, 14:12]
My beloved people! One who enjoins good must be gentle to avoid provoking the harmful reactions of those whom he enjoins, but it is to be expected that such harm is inevitable in some cases. This means that the believer should advise others and neither reciprocate their harm and insults, nor retaliate against them for the sake of his or her own ego.
Amr Ibn al-As, may Allah be pleased with him, said:
“The truly forbearing one is not one who is forbearing to those who tolerate him but insults whoever insults him. Rather, the truly forbearing one is forbearing to both those who tolerate him and to those who insult him.” [See al-Mudarah al-Nas, 6]
Artah Ibn al-Mundhir, may Allah have mercy on him, said:
The believer does not take vengeance for himself. He is prevented from doing so by the Qur’an and Sunnah. He has been restrained.” [See al-Amr bil-Maʻruf lil-Khallal]
Enjoining good should always been done with a sincere intention for the sake of Allah, not as a pretext to vent personal grudges or any other egotistically driven motive. Sometimes one who enjoins good is motivated by hope of reward or fear of punishment, but an even better motive is good will and mercy towards the believers and the pure love of Allah and love for the sake of Allah.
Imam Ibn Rajab said:
“Know that enjoining good and forbidding evil is at times done out of motivation to seek reward from Allah, at times done for the fear of His punishment for leaving it, at times done for anger for the sake of Allah in violating His sacred limits, at times done with good will for the believers, mercy for them, and hope in their salvation from what might afflict them of the wrath of Allah and His punishment in the world and in the Hereafter, and at times it is done out of motivation to glorify Allah, to honour Him, and to love Him… Whoever considers these last two positions, it will be easy for him every time he endures harm for the sake of Allah Almighty, and perhaps he will even supplicate for the benefit of those who harm him.” [See Jami’ul-Ulum wal-Hikam]
Dear servants of Allah! Islam is based upon sincere good will (Nasihah) towards the believers and human beings in general, which is to desire and intend good for them. Enjoining good always involves giving advice and therefore must be based on this type of sincerity. Believers should love for others what they love for themselves.
Jarir Ibn Abdullah reported that:
“I pledged allegiance to the Messenger of Allah (Peace be upon him) to establish prayer, to give charity, and to be sincere to every Muslim.” [Bukhari]
Ali Ibn Abi Talib, may Allah be pleased with him, said:
“Verily, the believers are people with good will and love for each other, even if their lands and countries are far apart. And the hypocrites are people with malevolence for each other.” [See Tarikh Dimashq]
Even when it comes to non-Muslims and unbelievers, Muslims should be merciful to them and present Islam to them in the best possible manner, as mercy and concern for all beings is at the heart of Allah’s message.
Abdullah Ibn Amr reported that: The Messenger of Allah (Peace be upon him) said:
“The merciful (people) will be shown mercy by the Most Merciful (Allah). Be merciful to those on the earth and the One in the heavens will have mercy upon you.” [Sunan al-Tirmidhi]
In this regard, it should be appreciated that changing evil “with one’s hand” refers to direct action and not brute force or violence, unless defending oneself and others from aggression becomes legal and is necessary as a last resort.
Imam Ahmad, may Allah have mercy on him, said:
“Changing evil with one’s hand does not necessarily mean with a sword or weapons.” [See Jami’ul-Ulum wal-Hikam]
At the same time, Muslims should not be reckless in enjoining good if it might bring excessive harm to oneself and others. This principle is most clearly understood in relation to unjust and tyrannical leaders. If one can safely correct their behaviours and condemn their evil, without inciting a civil war or greater persecution, it is an obligation to do so. But if confronting the leader would likely result in bodily harm to oneself and the society, it is no longer an obligation and may even be prohibited.
Sa’id Ibn Jubair reported that: I asked Ibn Abbas, may Allah be pleased with him:
“Shall I enjoin good and forbid evil upon the leader?” Ibn Abbas said: “If you fear he will kill you, then no.” Then, I asked him again and he said: “If you must do so, then do it between you and him privately.” [See al-Amr bil-Maʻruf li-Ibn Abid Dunya]
Imam Ibn Rajab commented on this narration, saying:
“As for rebellion against the leaders with the sword (weapon), then it should be feared that they will cause trials leading to the shedding of blood. Yes, if it is feared that boldness in condemning the leaders will harm his people and his neighbours, it is not appropriate for him to confront them if it involves causing harm to others. Such was said by Al-Fudail Ibn Iyad and others. Along with this, if he fears they will put him to the sword, or whip, or prison, or shackle, or banishment, or seizure of property, and other types of harm like that, then the obligation to enjoin good and forbid evil upon them is dropped. The Imams were explicit about that, among them Malik, Ahmad, Ishaq, and others.” [See Jami’ul-Ulum wal-Hikam]
The issue of confronting tyrannical, unjust and merciless leaders best illustrates the need to wisely consider the harms and benefits of direct action or speech. There are plenty of examples in Islamic history, and human history in general, when zealous revolutionaries incited a civil war in their countries or states and made a very bad situation even worse than it had been before.
Imam Hasan al-Basri, may Allah have mercy on him, said:
If people had patience when they are afflicted with trials and injustices from their leader, it would not be long before Allah gives them a way out. Yet they rush to their swords (weapons), so they are left to their swords (weapons). By Allah, not even for a single day did they bring any good.” [See al-Tabaqat al-Kubrah]
This is not to say that confronting unjust authorities should never be done. On the contrary, it is among the best acts of jihad to speak truth to a tyrant and it is an obligation for those who can reasonably do so. That said, the position of most scholars is that political violence almost always leads to greater evil than the original tyrant. The priority should be the pragmatic safety and well-being of the society or nation, not an abstract commitment to a ruling ideology or Utopian society.
Respected brothers and sisters! Enjoining good and forbidding evil is a trial, so it should not be rushed into without the prerequisite faith (Iman), knowledge, and character. A believer ends up harming themselves or others when they confront a trial without being prepared to endure it or manage its fallout.
Hudhaifah reported that: The Messenger of Allah (Peace be upon him) said:
“It is not befitting for a believer to humiliate himself.” They said, “How does he humiliate himself?” The Prophet (Peace be upon him) said: “He confronts a trial he cannot endure.” [Sunan al-Tirmidhi]
Imam Ibn Rajab commented on this Hadith, saying:
“Indeed, it only indicates that if one knows he cannot endure the harm and be patient with it, then in that case one who would enjoin good should not confront it. This is the truth.” [See Jami’ul Ulum wal-Hikam]
Great servants of Allah! Lastly, it is a fact that we will sometimes be confronted with evil that we have no power to change at all, whether it is because we as individuals are in a weak position, or the society as a whole is failing in the collective obligation to forbid evil, or the supporters of evil are too numerous to counter. In such a case, the least we can do, and perhaps the only thing we can do, is to hate the evil we see in our hearts.
Ummu Salamah reported that: The Messenger of Allah (Peace be upon him) said:
“There will be leaders from whom you will see both goodness and corruption. One who recognises their evil and hates it will maintain his innocence, but one who is pleased with it and follows them will be sinful.” It was said, “Shall we not fight them?” The Prophet (Peace be upon him) said: “No, as long as they pray.” [Muslim]
Ibn Mas’ud, may Allah be pleased with him, said:
“Soon one of you who lives long enough will see evil he cannot change, yet Allah knows that he hates it in his heart.” [See al-Amr bil-Maʻruf li-Ibn Abi Dunya]
In sum, enjoining good and forbidding evil should only be done by those who can do so with a sincere intention, knowledge, gentleness, patience, and forbearance. It is only an obligation upon Muslims in so far as they are able to properly effect change, although true believers must always hate evil in their heart. Enjoining good involves the careful consideration of priorities, benefits, and harms, with the objective being to protect the Muslim society’s physical, mental, and spiritual well-being in this life and in the Hereafter.
And all praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true followers.
Murtadha Muhammad Gusau is the Chief Imam of: Nagazi-Uvete Jumu’ah Mosque; and Late Alhaji Abdur-Rahman Okene Mosque, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com; or +2348038289761.
This Friday sermon (Jumu’ah Khutbah) was prepared for delivery today Friday, 27 Sha’aban, 1445 AH (March 08, 2024).
Friday Sermon
Friday Sermon] Based On My 1444 AH/2023 Eid Al-Adha’s Sermon (Khutbah)
By Imam Murtadha Gusau
In the name of Allah, the Most Gracious, the Most Merciful
Verily, all praise is for Allah. We praise Him, we seek His assistance and we ask for His forgiveness. And we seek refuge in Him from the evils of ourselves. Whoever Allah guides, none can misguide. Whoever He misguides, none can guide. And I bear witness that there is no deity other than Allah and I bear witness that Muhammad is His servant and messenger.
Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar!
To proceed:
Dear brothers and sisters, be conscious of Allah Almighty on this great day. For it is the best of the days and it has the most deeds of Hajj.
Allahu Akbar, Allahu Akbar, La Ilaha illalLah, Allahu Akbar, Allahu Akbar, wa lilLahil Hamd!
Allahu Akbar! Your pilgrim brothers and sisters stayed yesterday in Arafat. Allahu Akbar!
And how many supplications did they make to Allah Almighty. Allahu Akbar! How many needs did Allah fulfill. Allahu Akbar! And how many people were accepted by Allah Almighty yesterday. Allahu Akbar! And how many sins were forgiven yesterday. Allahu Akbar! And how much mercy did Allah bestow. And how many were spared from the Fire. Oh Allah accept from us and the pilgrims and from all the Muslims. And make us and them from those whom You have forgiven their sins and rewarded their efforts and accepted their deeds and obligated mercy for them and spared them from the Fire.
Allahu Akbar, Allahu Akbar, La Ilaha illalLah, Allahu Akbar, Allahu Akbar, wa lilLahil Hamd!
Respected servants of Allah, your brothers and sisters performing Hajj pilgrimage are now proceeding to the jamarat after having spent the night in Muzdalifah in large assemblies, exalting, magnifying and praising Allah. So Glory be to the One Who guided them to Islam! And glory be to the One Who moved their tongues to make Zikr and remembrance of Him, and magnify Him. And glory be to the One who made these rituals in such few days! And glory be to the One Who within these days made the hearts move and the eyes tear!
That [is so]. And whoever honours the symbols [i.e., rites] of Allah – indeed, it is from the piety of hearts.” [Qur’an, 22: 32]
Allahu Akbar, Allahu Akbar, La Ilaha illalLah, Allahu Akbar, Allahu Akbar, wa lilLahil Hamd!
Dear brothers and sisters, know that the greatest blessing that Allah Almighty bestowed upon the believers is their guidance to Islam. For it is the true religion. Allah Almighty said:
“Indeed, the religion in the sight of Allah is Islam.” [Qur’an, 3:19]
And Allah will not accept from anyone a religion other than it. Allah the Most High says:
“And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers.” [Qur’an, 3: 85]
And it is the religion that Allah Almighty perfected for His servants. Allah Almighty says:
“This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion.” [Qur’an, 5: 3]
And He the Most High says:
“And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.” [Qur’an, 6: 115]
And Islam is from the words of Allah Almighty that he perfected, truth in what He informed and fair in His decree. And Islam through the protection of Allah Almighty is preserved from addition, subtraction, alteration, and distortion. Because through Islam, Allah sealed the Books. And sealed the Prophethood with Prophet Muhammad (Peace be upon him). So Islam shall remain until the end of time, so that humanity is guided through it. Allah Almighty said:
“Indeed, it is We who sent down the message [i.e., the Qur’an], and indeed, We will be its guardian.” [Qur’an, 15: 9]
And the Qur’anic verses of the perfection of Islam were revealed to the Prophet Muhammad (Peace be upon him) during his farewell Hajj. Umar, may Allah be pleased with him, said:
“I know the place where it was revealed and the day on which it was revealed. It was revealed to the Messenger of Allah (Peace be upon him) at Arafat, on a Friday.” [Bukhari and Muslim]
And with regards to the perfection of Islam, people are divided into three groups:
The first group are those who introduced into the religion of Islam unfounded religious practices and misguidances that have nothing to do with the Islam. And they deceived their followers with worships for which Allah Almighty has not sent down any authority. So they went astray and misled. And they are the common introducers of unfounded religious practices and those who follow them in their fabricated practices. And the Prophet (Peace be upon him) said:
“If anyone introduces into this affair of ours (Islam) anything which does not belong to it, it is rejected.” [Bukhari and Muslim]
And the second group ar
Friday Sermon
Friday Sermon] The Last Ten Nights/Days, Lailatul-Qadr, Zakatul-Fitr And Bidding Farewell To Ramadan
(Friday Sermon] The Last Ten Nights/Days, Lailatul-Qadr, Zakatul-Fitr And Bidding Farewell To Ramadan
By Imam Murtadha Gusau
In the name of Allah, the Beneficent, the Merciful
All praise is due to Allah, the Provider, the Bestower. In His Hands are the repositories of everything. He divided the religious matters between His servants, just as He divided the worldly matters between them. So among them are scholars, worshippers and the righteous. Just as among them are the disobedient, disbelievers and hypocrites. We praise Him (Allah) in a manner befitting His Majesty and Grandeur. He gave this Ummah (nation) Lailatul Qadr (Night of Decree) that is better than 1000 months. And He gave this Ummah abundant goodness. In these nights He has mercies and bestowals that He gives to the people of the Mosques and Qur’an. And He deprives the heedless and negligent. His Prophet (Peace be upon him) used to make I’tikaf (seclusion in the Mosque) seeking Lailatul Qadr (Night of Decree). He made I’tikaf in the beginning and middle of Ramadan then he was informed that the Lailatul Qadr was in the last ten nights so he established I’tikaf in those nights.
So be conscious of Allah and fill these virtuous nights with acts of obedience to Allah. For it is a great season from the seasons of the hereafter, and the profit within them is much and the pardoning of Allah within them is generous. And in these nights, Allah liberates many from the hellfire, and no one is careless in striving except the deprived.
“So race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.” [Qur’an, 5:48]
Dear brothers and sisters! These last ten nights/days have appeared and they are quick to conclude and depart. And they are the best part of Ramadan. When these great ten nights entered, the Prophet (Peace be upon him) used to emphasise seeking forgiveness and he used to awaken his family for their sake. He (Peace be upon him) used to make I’tikaf in them to realise Lailatul Qadr. And on the 27th night, he gathered his wives and family for its sake. In that is advising the family to worship in these last ten nights/days.
Respected servants of Allah! If these ten nights entered, he (Peace be upon him) tightened his belt, revived the night, awakened his family and strived to the greatest possible extent. These ten nights are the conclusion of this month. And when those racing near the end of the track, they give it all that they have.
On this night is made distinct every precise matter. And it is also said that there is restriction on this night. Allah Almighty said:
“And thought that We would not restrict him.” [Qur’an, 21:87]
And likewise:
“And he whose provision is restricted.” [Qur’an, 65:7]
Meaning restriction since the earth narrows due to the abundance of Angels. This night is better than 1000 months that do not contain Lailatul Qadr. So if we compare Lailatul Qadr with a 1000 months that do not contain Lailatul Qadr, then this one night of Lailatul Qadr would surpass them in virtue. So the worship in Lailatul Qadr is superior to the worship of 1000 months.
And Allah Almighty favoured this Ummah with Lailatul Qadr. Indeed, Allah favoured this Ummah with many matters: Five prayers for this Ummah are equivalent to 50. Fasting one month is equivalent to fasting ten months. So fasting Ramadan is equivalent to the reward of fasting ten months. And the fasting of the six days of Shawwal is equivalent to the fasting of two months. Together with the ten months of Ramadan it is equivalent to fasting one complete year. Whoever prays Isha’ prayer in congregation it is as if he prayed half of the night. And whoever prayed Fajr (Subh) in congregation it is as if he prayed the whole night. And Zakah is 2.5% but purifies all of the servant’s wealth.
We praise Allah that he made us from the Ummah (Nation) of Prophet Muhammad (Peace be upon him). And if He willed He would have made us part of other past communities. But He favoured us by making us part of the best nation (Ummah) produced for mankind. And likewise Allah gave this nation (Ummah) advantage and multiplied their reward, and from that is this Lailatul Qadr. He favoured us in that worship in it is superior to the worship of 1000 months. Allah Almighty said:
“Indeed, We sent it [i.e., the Qur’an] down during the Night of Decree.” [Qur’an, 97:1]
Among its honouring, is that the revelation of the Qur’an in it. Allah Almighty said:
“Indeed, We sent it down during a blessed night.” [Qur’an, 44:3]
And Allah the Most High said:
“And what can make you know what is the Night of Decree?” [Qur’an, 97:2]
For what it contains of honour and greatness, Allah fills the earth with Angels. And in this is honouring the worshippers. For it is as if the Almighty is saying to the Angels: you said when I created Adam:
“Will You place upon it one who causes corruption therein.” [Qur’an, 2:30]
So descend to the earth and look at My servants how they are praying (Salah), making remembrance (Zikr), supplicating (Du’a), reciting Qur’an, making I’tikaf, performing Umrah and praying at night. So the Angels descend to the earth and see the worshippers. So congratulations to the one who invested his time in acts of obedience to Allah.
“The Night of Decree is better than a thousand months. The angels and the Spirit [i.e., Jibril] descend therein.” [Qur’an, 97:3-4]
Also, Angel Jibril descends with them. What honour is greater than this? And Allah the Most High said:
“By permission of their Lord for every matter. Peace it is until the emergence of dawn.” [Qur’an, 97:4-5]
Also, there is safety from evil and the plotting of shaitan. And it came on the authority of Ibn Mas’ud, may Allah be pleased with him, that the sun does not rise in the morning of Lailatul Qadr between the horns of shaitan. For the shaitan is bound that night just as are the rebellious jinns.
The Prophet (Peace be upon him) used to make I’tikaf in these nights. And this is ordained seclusion in contrast to the innovated seclusion found in other communities and religions. In it a person turns to their Lord. I’tikaf contains the meanings of servitude and commitment. For whoever’s companion is Allah, then he remembers Him and calls upon Him and turns to Him. And he does not have any loneliness. Because in his I’tikaf, he secludes with his Lord and cuts off from the worldly life seeking the pleasure of Allah. Hoping to realise Lailatul Qadr. I’tikaf is from the worships of this Ummah (Nation) and has been made one of the most special acts of worship and it is coupled with fasting. For that reason, Allah mentioned it in the verses of fasting. In this night there are more Angels on the earth than the number of pebbles. They ascend to Allah with the deeds of the servants. This is a blessed and honoured night and whoever observes it has succeeded and is joyful. And whoever is deprived of it has been deprived of great goodness. Some scholars said that it is the 27th night. And others said it is the 21st night. And some said the 23rd night. And some said it is the last nights of Ramadan. And some said that it is not a specific night and that Lailatul Qadr moves among the last ten nights. So in one year it is on a night and on another year it is on a different night. And there is great wisdom in its concealment. For it was said that Allah concealed the middle prayer between the five prayers. And concealed the hour of the answered supplication on Friday. And whether repentance is accepted is hidden from people. Just as whether a deed is accepted is also hidden so that people strive. Likewise the time of their death is hidden from them so that they are always ready. It has been said that the wisdom of concealing Lailatul Qadr is so that people will continue performing deeds in hopes of realising it. And even if one strives, worships and prays on a night that is not Lailatul Qadr, his reward is not lost. Rather it is recorded. And he attains the honour of the period, the honour of worship in Ramadan and the honour of these ten nights. And for that reason the more that a person worships, the better off is his condition.
Respected brothers and sisters! Be as your Prophet Muhammad (Peace be upon him) was. He was grateful for Allah’s bounties. And he magnified, and venerated the Almighty. He knocked on the Almighty’s door and called and supplicated to Him with humility and reverence. For your Lord, Exalted be He, is near and generous. Allah Almighty said:
“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” [Qur’an, 2:186]
Magnify your Lord Allah, and repeatedly make supplications, soften your hearts from fear of Him and turn your tears to Him. For He is especially merciful of you. Rabi’ah Bin Amir (may Allah be pleased with him) said that he heard the Messenger of Allah say:
“Be constant with: ‘O Possessor of Majesty and Honour (Ya Zal-Jalali wal-Ikram).” [At-Tirmizi]
And the meaning is adhere to it and use it in your supplication. For Possessor of Majesty and Honour is praise and glorification. For the grace of our Lord upon us is immeasurable and His rights upon us are great. And magnifying Him is obligatory, so carry out your obligation.
Be guarded to pray the night prayer on these blessed nights. And go to the Mosques during the nights for they contain Lailatul Qadr. If one revives every night of the year to realise Lailatul Qadr, that would not be too much. And know that if you do a lot of worship, Allah Almighty is more than you in rewarding and more generous than you in recompense. The companions said:
“We will make more (supplication), the Prophet said Allah is more (ready to answer).” [Ahmad]
Observe the prayer at the beginning and end of the night so that praying the whole night is recorded for you. For the Prophet (Peace be upon him) said:
“Whoever prays the night prayer with the Imam until he finishes, Allah Almighty will record for him the night prayer of a (whole) night.” [An-Nasa’i]
Whoever stays at the Mosque between the night prayer of the beginning the night and the night prayer of the end of the night for remembrance of Allah, Qur’an, prayer and supplication has done well. Because he revived the entire night. And it is only a few nights which will soon depart. So let the triumphant triumph and the careless miss out.
I ask Allah Almighty to make us among those who realise Lailatul Qadr. And grant us success in performing what He loves and is pleased with. And to help us in these ten nights in remembrance of Him, being grateful to Him and worshiping Him in the best fashion. Indeed Allah is All Hearing, Answering.
Dear servants of Allah! The last ten nights of Ramadan have approached. And how fast they will pass. And they are the essence of the entire month of Ramadan. And the Prophet (Peace be upon him) used to mix the first 20 nights of the month with sleep and voluntary night prayers. As far as the last 10 ten nights, he (Peace be upon him) did not sleep within them. For if the last ten nights entered, he did not sleep during the night. And he used to wake up his family. And he (Peace be upon him) used to strive hard in worship and liven the night with acts of obedience to Allah. And he used to make I’tikaf (seclusion in the Mosque) during these ten.
It is incumbent on us to emulate our Prophet Muhammad (Peace be upon him) by giving proper attention to these ten nights. And that we intend I’tikaf (seclusion in the Mosque). And we can implement this Sunnah if we stay in the Mosque for just an hour or two with the intention of doing I’tikaf. The scholars have mentioned that if one intends I’tikaf the minimum duration is one day and one night or one or two hours.
These last ten nights contain lailatul Qadr (night of decree). In this night the decrees are taken from the Lawhul-Mhfuz (Preserved Tablet) to Baitul-Izzah in this worldly heaven. Then to the angels so that they know what will happen to people during that year from sickness and wellbeing, richness and poverty and life and death. The angels look at a man walking on the Earth and it is written with them that he will die during this year in such-and-such month and such-and-such day due to an accident or illness and so on.
During this night the angels descend from the heavens and observe the people in the Mosque’s praying and remembering Allah Almighty. So congratulations to the worshipper and the one remembering Allah during this night. Whomever observes this night in worship it is as if he worshipped Allah Almighty for more than 1000 months which is equivalent to about 84 years. Allah Almighty said:
“The Night of Decree is better than a thousand months.” [Qur’an, 97:3]
The goodness of this month has a great impact on the scale of good deeds when one finds on the Day of Judgment that a new lifespan of acts of worship were added that raises their rank in Paradise. It is a simple deed with a great reward. So congratulations to the one who strives during Lailatul Qadr (night of decree) and all of the ten nights. Whether one sees its signs or not. For through the sincere intention, Allah grants the reward, for the graces of Allah are boundless. So let us strive and capitalise on these ten nights through the remembrance of Allah (Zikr), supplication (Du’a), prayer (Salah), charity (Sadaqah), dutifulness to parents, reciting the Noble Qur’an and righteous deeds. And beware of sins and guard our eyes, ears and tongues from the forbidden things.
Some of the scholars said that Lailatul Qadr (night of decree) is on the 27th night and some said the 21st night and some said the 23rd night and some said the last night of Ramadan. And some have said that Lailatul Qadr (night of decree) is not fixed on a specific night and can be on any of the last ten nights. So in one year it would be on a particular night and the next year it would be on another night and so forth.
And the wisdom of hiding it is so that the Muslims strive in acts of obedience on all of the last ten nights. Likewise, Allah has hidden the hour in which supplications are answered on the day of Friday. Also, Allah has hidden the time of death from everyone so that people constantly stay in preparation for that moment.
These ten nights are a chance to raise the ranks and expiate the bad deeds. The Prophet (Peace be upon him) said:
“Whoever performs voluntary night prayer during Lailatul Qadr (night of decree) out of faith and anticipation (of the reward from Allah), his previous sins will be forgiven.” [Bukhari]
Faith in that Lailatul Qadr (night of decree) is believing that it is during these 10 nights. And anticipation is performing voluntary night prayer on all of these 10 nights in anticipation of the reward and virtue of this night.
My beloved people! There are those who waste their time on these virtuous nights in the markets. And there are those who miss these virtuous nights while watching various media, especially shows that offend modesty and religion and increase the sins.
And there are young people who waste these nights playing and having fun or watching entertainment and matches. And there are those who waste these nights in gatherings of ill speech and improper conduct. Thus, such people miss out on a lot of goodness for themselves. And they will grieve and have regret on the Day of Resurrection over losing and neglecting this great virtue and over the sins and bad deeds that they have incurred.
We ask Allah Almighty to make us among those who perform voluntary night prayer during Lailatul Qadr (night of decree) out of faith and anticipation of the reward from Allah, ameen.
Respected brothers and sisters! We lived through a blessed month, full of peace and tranquility. A month in which the souls of the believers peak. And are elevated through fasting, prayers, and recitation of the Book of their Lord to the heights of solitude with Him and closeness to Him. This makes them wish that the whole year was Ramadan!
They are the nights of purification and excellence. Nights of putting forth concerns of this worldly life and shaking them off and being relieved of them. They are nights of the Qur’an. And what can make you know what is the Qur’an? It is the Words of our Lord, Most Majestic and Exalted. It has the narratives of those before us. And the news of those after us. And a judge between the people. It is the truth and not amusement. And whoever seeks honour from other than it, Allah will disgrace him.
The Qur’an was recited in the night prayer of the blessed month of Ramadan. It filled people’s ears with Iman (faith), examples and lessons. They recited it starting from the creation of the heavens and the earth to when the people of paradise will enter paradise and the people of hell will enter the fire. And they reflected upon the verses of Allah about the previous communities and punishments that have come to pass against people before them. And what Allah has established of recompense in this world and the hereafter for those who obey Him. And the recompense for those who disobey Him. Allah Almighty said:
“We relate to you, the best of stories in what We have revealed to you of this Qur’an although you were, before it, among the unaware.” [Qur’an, 12:3]
Indeed, the fruitful tree of Ramadan has shed most of its leaves as it was gusted by the winds of time. Even if there were mistakes in what has passed due to negligence, the greatest mistake is insisting upon negligence going forward.
So see what type of person you were in Ramadan. Among the three types is one, he who wrongs himself, and two, he who is moderate, and three, he who is foremost in good deeds by the permission of Allah.
Indeed this Blessed Month is either a witness for you or a witness against you. So what will you do in its remaining nights? Allah the Most High said:
“Lest a soul should say, “Oh, [how great is] my regret over what I neglected in regard to Allah and that I was among the mockers.” [Qur’an, 39:56]
And what people feel of sorrow from the departure of Ramadan and the closing of their register of deeds in it is not because Ramadan is leaving without a return. For indeed Ramadan will certainly return until the Hour is established. Rather, a person is sorrowful because he does not know whether he will realise it when it returns another time. Whether he will be a trace after having existed and a narrative after having lived?!
How miserable is the one who has lost the Rayyan, the gate of heaven specifically for the fasting. And how miserable is the one about whom the Prophet (Peace be upon him) said Amin when Jibril, peace be upon him, said:
“And may a man who realises Ramadan and then he is not forgiven, or then Allah distances him, be humiliated. So then the Prophet said: Amin, Amin, Amin.” [Muslim]
This month of Ramadan is bidding farewell, and whatever remains of it, will pass like the blink of an eye. And those racing sprint when they near the finish line. And the successful ones finish in such a good fashion that it makes up for the shortcomings in the beginning. And you never know. Perhaps the blessing of your deeds is in the last part. For indeed, deeds are gauged by their conclusion.
So what a calamity it is for a sinner who did not repent in Ramadan. And how terrible it is for the person seeking paradise to have been neglectful in Ramadan. And what misery it is for the one escaping from the fire to have slept in Ramadan instead of striving. Allah Almighty said:
“So for this let the competitors compete.” [Qur’an, 83:26]
So be conscious of Allah and go towards Allah before being driven in the hereafter. Allah Almighty said:
“That Day, you will be exhibited [for judgement]; not hidden among you is anything concealed.” [Qur’an, 69:18]
Indeed what is between us and paradise and the fire is only for our life terms to end. And not prioritising important deeds is due to not realising how short life is no matter how long it is. So may Allah have mercy upon a person who prioritised making repentance. And overcame his desires. For one’s life term is concealed and his hope in living fools him. And between the life term and hope is shaitan adorning sins for people to do them. And shaitan gives a person false hopes that they can always make repentance, so that they delay it. Allah the Most High said:
“He [i.e., Satan] promises them and raises false hopes. But Satan does not promise them except delusion.” [Qur’an, 4:120]
Ibn Abbas, may Allah be pleased with him, said that Allah invited to seeking forgiveness even those who claimed that Uzair is the son of Allah, and even those who claimed that Allah is poor, and even those who claimed that Allah’s hands are tied, and even those who claim that Allah is one of three. Allah said to all of them:
“So will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful.” [Qur’an, 5:74]
Allah invites the believers to repent:
“O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him.” [Qur’an, 66:8]
Dear brothers and sisters! Allah Almighty has prescribed at the conclusion of the month of Ramadan to pay Zakatul-Fitr (Sadaqatul-Fitr) which is purification and covers deficiencies in the fasting. Ibn Abbas, may Allah be pleased with him, said:
“The Messenger of Allah (Peace be upon him) enjoined Zakatul-Fitr as a purification for the fasting person from idle talk and obscenities, and to feed the poor. Whoever pays it before the (Eid) prayer, it is an accepted Zakah, and whoever pays it after the prayer, it is (ordinary) charity.” [Abu Dawud]
And it is an obligation that the person pays for himself and on behalf of the members of his household on whom he is responsible for spending. Ibn Umar, may Allah be pleased with him, said:
The Messenger of Allah enjoined Zakatul-Fitr, a Sa’i of dates or a Sa’i of barley, on the free and bonded, male and female, the young and old among the Muslims. And he commanded that it be paid before the people go out for the (Eid) prayer.” [Bukhari and Muslim]
And in another narration in Bukhari:
“And they used to offer it (Zakatul-Fitr ) a day or two days before Eid.” [Bukhari]
And beware of observing Eid in manner that displeases Allah. The one who turns Eid into a day of disobedience is not being grateful for Allah’s favour in realising Ramadan and succeeding in fasting and performing night prayers. And Allah Almighty says:
“So that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.” [Qur’an, 2: 185]
I ask Allah Almighty to give us success in concluding Ramadan in the best possible fashion and to accept our fasting and night prayers. Indeed Allah is All Hearing, Answering.
Respected servants of Allah! Indeed bidding farewell to Ramadan is heart-wrenching and sorrowful. Because it separates one from the beloved month and deprives one of enjoying it and basking in its bounties and blessings. Also, there is the uncertainty that this may be one’s last Ramadan. And we just welcomed Ramadan yesterday and it is about to depart and leave. So shall we bid Ramadan farewell with apathy, lethargy, looking for it to end, desiring to escape from the burden and get ridding oneself of the restrictions? Or shall we bid Ramadan farewell like the men of understanding and the elite of Allah’s creation? Those following the path of the pious predecessors and the best of this Ummah (nation). Those who combined diligence in carrying out and perfecting deeds with concern afterwards of their acceptance and fear of their rejection. They are like those about whom Allah Almighty said:
“And they who give what they give while their hearts are fearful because they will be returning to their Lord.” [Qur’an, 23: 60]
Aisha (RA) asked about this Qur’anic verse:
“Are they those who consume intoxicants and steal?” He said: “No, O daughter of As-Siddiq. They are those who fast, perform Salah, give charity while they fear that their Lord will not accept it from them: They are those who hasten to do good deeds, and they are the foremost in them.” [at-Tirmizi]
Their hearts are full of fear from their Lord. Fearing that their good deeds will be outweighed and that they will run out of good deeds. Fearing that they have not fulfilled the right of Allah Almighty due to their knowledge of their Lord and what He deserves of honour and glorification. They are afraid that when they return to their Lord what they did will not save them from the punishment of Allah. For the believer feels Allah’s grace upon him, and feels Allah’s favours in every breath and every pulse. Therefore the believer feels that his level of worship and acts of obedience are insignificant in comparison to the favours of Allah Almighty. Imam Hasan Al-Basri (rahimahullah) said:
“The believer combines doing good with fear, and the hypocrite combines sinning with feeling secure from the punishment of Allah.”
And the Prophet (Peace be upon him) taught us that the deeds are gauged by how they conclude:
“Indeed, (the rewards of) the deeds are by their conclusion.” [Bukhari]
For this reason, Sahl Bin Abdullah At-Tustari (may Allah have mercy on him) said:
“The truthful fear for the bad conclusion in every moment and in every movement.”
The pious predecessors used to strive in performing righteous deeds and upon performing them they were full of concern as to whether they would be accepted from them. They used to supplicate Allah for six months that they would realise the month of Ramadan. Then they supplicated to Allah for six months that He would accept it from them.
And it is important to give this matter the proper attention and not to be heedless of it. Ali Bin Abi Talib, may Allah be pleased with him, said:
“Be more concerned with your deeds being accepted than you are with the deed itself. Did you not hear words of Allah Almighty:
“Indeed, Allah only accepts from the righteous [who fear Him].” [Qur’an, 5:27]
And it was narrated from him, may Allah be pleased with him, that he used to call in the last night of Ramadan:
“If only I knew the accepted ones so that I could congratulate them and the deprived, so I could console them.”
They are deprived because they did not attain forgiveness in spite of the many means for forgiveness in Ramadan, such as fasting, praying, providing meals, charity, joining kinship, recitation of Qur’an, remembrance of Allah and other matters. Those missing out on being forgiven in Ramadan are truly deprived.
One of the greatest ways that a fasting person can bid farewell to Ramadan and conclude their fasting is reciting the phrase of Tauhid, La Illaha ila Lah (there is no rightly worshipped deity but Allah) and seeking forgiveness.
Ibn Rajab (may Allah have mercy on him) said that the phrase of Tauhid wipes out the sins and erases them without a sin remaining and necessitates liberation from the Fire. And whoever recites it sincerely, Allah will make the fire forbidden for him. As the Prophet (Peace be upon him) said:
“If anybody comes on the Day of Resurrection who has said: La ilaha illal-lah, sincerely from his heart, seeking to attain Allah’s Pleasure, Allah will make the Hell-Fire forbidden for him.” [Bukhari]
As for requesting forgiveness, it is one of the greatest means of attaining forgiveness. For seeking forgiveness is a supplication, and the supplication of a fasting person is answered when he is fasting and when he breaks his fast. And Allah combined the word of Tauhid and forgiveness in the verse:
“So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women.” [Qur’an, 47: 19]
And all good deeds are concluded by seeking forgiveness. Prayer, the Hajj (pilgrimage) and the night prayers are concluded with seeking forgiveness. And the gatherings are adjourned by seeking forgiveness.
And the Caliph Umar Bin Abdul’aziz, may Allah have mercy on him, wrote a letter to the people of the villages, commanding them to conclude Ramadan by seeking forgiveness and offering Zakatul-Fitr. He wrote in his letter:
“Say as your father Adam, peace be upon him, said: “They said, “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.” [Qur’an, 7: 23] And say as Ibrahim, peace be upon him, said: “And who I aspire that He will forgive me my sin on the Day of Recompense.” [Qur’an, 26:82] And say as Nuh, peace be upon him, said: “And unless You forgive me and have mercy upon me, I will be among the losers.” [Qur’an, 11:47] And say as Musa, peace be upon him, said: “My Lord, indeed I have wronged myself, so forgive me.” [Qur’an, 28:16] And say as Yunus, peace be upon him, said: “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” [Qur’an, 21:87].”
Seeking forgiveness is most beneficial when accompanied with sincere repentance. For the one who only seeks forgiveness with his tongue and is determined to return to sinning after the month of Ramadan, is not seeking forgiveness in reality. Rather he is only deceiving himself and following the steps of shaitan.
And from the greatest ways of concluding Ramadan is by asking Allah for paradise and seeking refuge in Him from the fire. Abu Hurairah, may Allah be pleased with him, said that the Prophet (Peace be upon him) said:
“What do you say during your prayer?” He said: “I recite the Tashahhud then I say: I ask you for Paradise and seek refuge with You from the Fire. But, by Allah, I am not able to invoke like you and Mu’az. Then the Prophet (Peace be upon him) said: What we invoke revolves around that (requesting Paradise and seeking refuge from Hell).” [Abi Dawud]
And since the fasting person anticipates that his supplication will be answered, especially when he breaks his fast, he should supplicate for the most important matters and comprehensively for all goodness.
Allah Almighty commanded exalting and thanking Him upon completing Ramadan. Allah the Most High said:
“And [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” [Qur’an, 2:185]
So be conscious of Allah and bid farewell to Ramadan in the best fashion. And conclude it with goodness for the deeds are gauged by their conclusion. And take advantage of what remains, for it is only a few nights and days. So bid farewell with good deeds that will be the best witness for you on the day that you stand before Allah, Glory be to Him, a day when neither wealth nor children will benefit except for those who come to Allah with a sound heart.
Dear Muslim brothers and sisters! As one bids farewell to Ramadan, he must remember that the doors of goodness opened in Ramadan are not closed with its departure. And that the arenas of obedience are not closed by Ramadan ending. Even though the fasting of Ramadan is coming to a close, the worship of fasting remains. There is the fasting of the six days of Shawwal. The Messenger of Allah (Peace be upon him) explained that fasting them after Ramadan is like fasting for the entire year. And there is fasting on Mondays and Thursdays of every week, and fasting the 13th, 14th and 15th of every month, and fasting on the day of Arafah and fasting on Ashurah, and fasting in the month of Muharram, which is the best fasting after Ramadan, as the Messenger of Allah (Peace be upon him) informed.
And as the night prayer of Ramadan nears its end, we must remember that this great and blessed worship remains without end. And the Messenger of Allah informed us that the night prayer is the best prayer after the obligatory prayer and it has generous rewards. For the successful are those who continue with the goodness initiated in Ramadan. And there is no end to the deeds of the believer aside from death. As the Almighty Allah said:
“And worship your Lord until there comes to you the certainty [i.e., death].” [Qur’an, 15:99]
I ask Allah Almighty to grant us success in concluding Ramadan in the best possible fashion and to help us sustain the momentum throughout the year. Indeed Allah is All Hearing, Answering.
Respected brothers and sisters! We’re nearly halfway through Ramadan, as an Ummah we need to address our problems urgentlyPlease, can you help us FISABILILLAH reach our target so we can give guidance and solutions to deal with these KEY AREAS? Imagine the Reward and Donate Now!
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Imam Ibn Rajab Al-Hanbali (rahimahullah) said:
“Dear Servants of Allah! The month of Ramadan is determined to leave and there are but a few days left of it… Those of you who have done good should complete it (in goodness) and whoever has neglected it then let him end it in goodness since actions are according to their endings. So enjoy the few nights and days that are left and bid it farewell by performing good deeds which can be a witness for you with Al-Malik Al-‘Alam, and see it off by parting with the most pure greeting and salam.” [See Lata’if Al-Ma’arif, Page 386]
Jazakumullah Khairan as you kindly donate.
Account Details:
Account no. – 0048647196
Account name – Murtala Muhammed
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For more enquiries contact, Imam Murtadha Muhammad Gusau, the director and Imam Of the Center: 08038289761.
To donate food items, etc, contact the following Numbers: 08038289761, 08056557477.
All praise is due to Allah, the Lord of all creation; may Allah extol the mention of our noble Prophet Muhammad in the highest company of Angels, bless him and give him peace and security―and his family, his Companions and all those who follow him correctly and sincerely until the establishment of the Hour.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today Friday, Ramadan 16, 1444 AH (April 07, 2023).
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