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Friday Sermon] How To Bring A Real, Permanent, Sustainable, Useful And Beneficial Change!

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3 years ago

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Imam Murtadha Gusau

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 our selves. 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.

Dear brothers and sisters! Allah Almighty says:

“Indeed, Allah will not change the condition of a people until they change what is in themselves.” [Qur’an, 13:11]

Respected servants of Allah! The topic I’d like to discuss today in my sermon is about real change not empty change.

If we look at the best companies in the world, many of you work in those very companies. Change is very important. Adapting to change, adapting to the economic hardship, adapting to whatever’s going on, being able to become better and better, looking at feedback from customers. Looking at what the market is saying and how to match what the market needs.

The best teachers – they don’t teach every lesson the same way. They’re always wondering: how can we be better? How can we teach better?

The best athletes, every shot they take, they’re learning for the next shot. And they’re not afraid of taking those shots. For example, Michael Jordan said you miss 100% of the shots you don’t take.

You don’t take a shot, you can’t make it. So how can you learn from every single shot that you try to make? And as Muslims, how do we be better Muslims? How can we make change? Not only for ourselves, but for our families and for our community and for our countries and for our global Muslim Ummah, which especially now is hurting more than ever because of what’s going on (insecurity).

The Masjid al-Aqsa in Palestine – may Allah help our brothers and sisters there. What’s going on in China with the persecution of Muslims there, and in Burma and so many other places. As Muslims, it’s so important for us to understand the process of change and how to effect change. And to ensure that this isn’t just be something we preserve for our professional life.

Many of us are really good at our professional life, where we talk about these kinds of things, but how can we bring that ability to manage change and that ability to make change? How can we bring that to, not only our Muslim brothers, not only our community, not only our families, but to ourselves.

And if we look at our history, if we look at the reason that the Qur’an tells us for why we came to this earth, it was a process of change. Shaitan (Satan) was unable to change his view. Iblis was unable to change his mindset. He was unable to seek forgiveness and learn from his mistake. He was unable to be better.

He was unable to let go of his ego and his arrogance. And so he became Ar- Rajim – the cursed one. If we look at Prophet Adam and Hawwa’, they changed. They sought forgiveness. They learned from their mistake. And that’s what brings us here to earth – the process of change.

A lot of times we fear change. We fear that question: “what will happen when?” When COVID-19 started, how many people were so afraid of what’s going to happen? We were all stressed out about whatever is going to transpire. So having that trust in Allah throughout that process is incredibly important.

And I’d like to discuss how our beloved Prophet Muhammad (Peace be upon him) made change. Of course he made change in so many ways, but what are some of the things that we can discuss in the time that we have?

How did the Prophet (Peace be upon him) spark this civilisation that, in one hundred years, spread from the coasts of West Africa to China, in such a short amount of time? How did that happen so quickly? How was the Prophet (Peace be upon him) able to change a very rough society, a tribal society in the middle of the desert, with very few resources? Most people could not read or write. He himself could not read or write. How did the Prophet (Peace be upon him) make change with such huge obstacles and challenges where he could not even count on his own family members for support? Where his own uncles, his own family members – the Quraish, Abu Lahab – his own family members were against him. So, in the face of such challenges and seemingly unsurmountable obstacles, how did the Prophet (Peace be upon him) was able to actually affect change? And so let’s take a look.

The first thing that we notice about the Prophet (Peace be upon him) process is that the change did not happen all at once. It was not something that the expectation was that, as soon as Prophet Muhammad (Peace be upon him) says it, then it must happen and that’s it, and there’s nothing anyone can do about it. But rather, it was known that this is going to be a long-term mission, but there was a vision behind this.

There’s a set of steps that needed to take place, and each step was important on the journey. It wasn’t just about the end, but it was also about the means to get there. And that’s why I encourage all of us and anyone who want to bring real change to read the history of the life of the Prophet Muhammad (Peace be upon him). What did he go through and how was he able to make the change that he did?

What we see is a gradual change. Take something simple, like the prohibition of alcohol. It’s a very simple case where it did not come down all at once, but rather it came down gradually.

Also because, in the time of Makkah, the Muslims were not allowed to fight back. They were in Makkah. They were amongst the oppressors. The permission only came once they were in Madinah, and they could actually defend themselves and they could actually protect themselves.

And so this process has to be gradual. And yes, there’s, short-term things we can do and that we should do, but we must realise that it is a process that takes time.

The second thing we see in the way of the Prophet Muhammad (Peace be upon him) is that he approached things with a kinder way, with a gentler way. He could have been very authoritative, and he could have taken actions very harshly, but rather he tried his best to find the kinder way. And that is why, Allah Almighty says:

“If you were harsh and they would have ran away from you. But it was by the mercy of Allah that you were gentle to them.” [Qur’an, 3:159]

That was a part of his character. So, how can you approach things in a nuanced way? How can you approach things with gentleness? Realise that things aren’t what they seem.

The example of the man who urinated in the mosque, the bedouin man – the rest of the companions were ready to jump at him, but the Prophet (Peace be upon him) told them to let him finish and then they cleaned it up. Then that man accepted Islam. Or the example of the Jewish man and who came to test the Prophet (Peace be upon him) grabbed his shirt, and asked him for his debt and Umar was ready to jump at the guy, and Prophet (Peace be upon him) said:

“Wait, pay him his debt and pay him extra because you scared him.”

The Prophet (Peace be upon him) found ways. He was just, but he also tried his best to find the gentle way.

The third thing that the Prophet (Peace be upon him) did is that he brought in others. He had his Sahabah – the companions. The Prophet (Peace be upon him) did not try to do everything on his own. A lot of times, we have a great idea where we think, “I don’t need help from anybody else. Let me just do this by myself.” But actually, the Prophet (Peace be upon him) built a strong community. He realised that his efforts were not enough by himself. He would not be able to do it. He would need so many people with so many different talents and abilities and skills. He realised that he needed an Ummah. And this is what Allah commanded him to do. But it’s not enough just to have these solo activities that is approached at a large scale at the Ummah level.

The Prophet (Peace be upon him) was also told by Allah that every single member of that Ummah is important. The first martyr in Islam was a woman. By the name of Sumayyah. She was the first one who died for the sake of Islam. Every single person was important to the Prophet (Peace be upon him) in seeing that change play out. In the Qur’an, Allah tells us:

“Do not only turn your attention to those who are wealthy and powerful, but keep in mind the blind person and keep in mind the poor person.“

And Prophet (Peace be upon him) has even told us this. And so every member of that Ummah mattered.

And then we also have very familiar story in the Qur’an. The story of Prophet Dawud and Jalut – the story of a Supreme army. We have Prophet Dawud with his small group of followers, and he is able to, against the odds, defeat Jalut. Allah helps Prophet Dawud, and we see this in the time of the Prophet Muhammad (Peace be upon him) too. We see this at the battle of Badr, and at the battle of Uhud. We see it time and time again. The Muslims were small in number, yet they are able to succeed with the help of Allah and by the permission of Allah and by the wisdom of Allah.

We see this in the story of Prophet Musa that, even though Allah did such incredible miracles for Prophet Musa, Prophet Musa was still told to act in the way that he could. Prophet Musa was told to go to Fir’aun (Pharaoh) and to speak to him. And Prophet Musa was worried. He said:

“What about my speech, ya Allah? My speech is muffled. I’m not a good speaker. I’m not eloquent. Send Harun, my brother.”

Prophet Musa had all kinds of fears of failure in those situations. Allah Almighty told him:

“And speak unto him a gentle word, that peradventure he may heed or fear.” [Qur’an, 20:44]

Even though Fir’aun (Pharoah) did not listen, many of the followers of Pharoah listened. A lot times, we think we know what the result should be. We think that we know what the result in our minds, that is what the result should be. And that is the only way forward because that result seems so far out of reach. We don’t even want to take action. But the fact is, once we start taking those steps, Allah will open doors that we have never seen before. Allah will open doors for us that we would not even have considered. And that is why Allah Almighty says:

“And whosoever kept his duty to Allah, Allah will appoint a way out for him.” [Qur’an, 65:2]

The one who is mindful of Allah, the one who sticks to their principles and values, Allah finds for them a way. And so our part is to take those steps towards change on an individual level, in order to better ourselves.

So what is that simple step that I can take today to be a better Muslim? How can I continue what I was doing in the month of Ramadan? How can I

be a better father, a better mother? What are the steps that I can take work? What talents do I have? What skills do I have that I can offer to my community?Alhamdulillah, we are so privileged the amount of talent that we have in this community? I would say that we actually have a responsibility to the rest of the Ummah.

We have a responsibility to the rest of the Ummah, the minds and the talents that are in this Mosque right now, that are in this community right now, have a responsibility to the rest of the Ummah. So how are we using the Allah-given skills, the skills that Allah has given us, how are you using that to change our community for the better? And it’s not just finances. It’s not just finances. It’s not just about, “oh, Allah, we’ll send someone to help us.” No, we have to be the real change. And that is why Allah Almighty says:

“Indeed, Allah will not change the condition of a people until they change what is in themselves.” [Qur’an, 13:11]

Allah does not change our status until we change ourselves. So what are the gradual steps that we can take to make change? What are the things that we can do to start making that change? Yes, we did it in Ramadan. We did things that we don’t normally do the rest of the year. We were able to do them in Ramadan and yes, it was tiring and yes, it was hard and yes, it was difficult, but we know that if we got that one night, Lailatul-Qadr, if we were able to get that reward of Ramadan as the Prophet (Peace be upon him) said, then:

“That Allah may forgive you of your sins that which is past.” [Qur’an, 48:2]

All of our previous sins or mistakes are forgiven and that is the reward of Ramadan. So nothing worth it is easy. And there is hardship, you know, when we’re born and we’re young, when we’re children, we want to learn. When we have our own children we see how curious they are. They want to do something, they want to learn, they want to do things themselves. From childhood, we want to improve and be better, but then the failures come and then we start to fear what will happen. And we’re not as courageous as we used to be.

How can we bring that energy back? In order to make a real change, not only for ourselves and for our family, but for our whole Ummah, for our countries and for the entire Muslim nation.

I ask Allah that he helps us to do that. And he helps us to affect change and learn how to make that change, and then apply that in our lives, and I ask Allah that he guides us by his book in the way of his Prophet (Peace be upon him), ameen.

Dear brothers and sisters!  In addition to the things that I mentioned about how we can start to take changes, make changes in our own lives. There’s something really short-term, my brothers and sisters, that is really important for us to understand. How can we help our brothers and sisters everywhere in the world? What is it that we can do?

The first thing that we should do is make Du’a for them. Are we actually remembering them in our Du’as? Are we even making Du’as since Ramadan? And when we make Du’a, do we make it with yaqin (certainty) and with conviction. Let’s make Du’a for our brothers and sisters who are in the hands of terrorists, armed bandits and kidnappers, and all across the way world. Those that are suffering and depressed. May Allah alleviate their suffering and their pricing. May Allah set them free and give them justice, ameen.

The second thing we can do is to make this a topic of discussion in our families and to not shy away from that. Go out and say, “Let’s, as a family, instead of watching Godzilla vs King Kong tonight, let’s watch about the Islamic history. Let’s learn our own history.” A lot of times, we don’t even know our own history. When I went to school, I learned Northern Nigeria history. I learned Nigeria history. Again. I learned Islamic history. World history had two pages of Islam, two pages of Egypt and Pharaoh.

We don’t even know our own history. And our history is our memory and our memory is what makes us, so we need to learn about ourselves. We need to learn about where we came from. We need to teach our children about where we came from and what our history is. We should learn about the history of Muslims in this country and how Muslims came to this country. Why do the conflicts that exist? Why are they happening?

The third thing we can do is to write to our leaders and politicians. I know that seems like such a far off thing, writing to our leaders and politicians. What does that even mean? It seems like such an inaccessible thing, but I’ll tell you that it’s something that I feel in our community has been more accessible to me than I’ve ever seen before. These politicians and representatives have come to this mosque.

They have come here looking for our votes and saying we should hold them to it. We should tell them what we want to see. And we especially should support those who have come out in support of our people, our brothers and sisters. We should make sure that we are behind them and that we support them, irrespective of their region or tribe.

The fourth thing we can do is to go out to these events. We should go to what’s going on. We should make sure that our voices are heard. Our presence is felt because that’s what people see. That’s what people see – the images, the pictures, the media.

The fifth thing we can do is vote with our money. What are the products that we buy? Where are they coming from? And so I ask Allah that He helps us to do that. I ask Allah that He helps our brothers and sisters who are in the hands of terrorists, armed bandits and kidnappers, where they’re persecuted innocently.

May Allah set them free and grant them justice. May Allah grant them strength and courage. May Allah protect them and their families. May Allah guide them. May Allah strengthen us to do what we need to do. May Allah guide us in our youth. may Allah guide our elders, the men, and the women.

May Allah accept those who have passed. May Allah except him into his forgiveness and his mercy. May Allah give their families patience. May Allah grant us Jannatul-firdaus and reunite us with them and raise us with the Prophets and the martyrs and the Salihin and the righteous one, ameen.

Respected servants of Allah! Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.

Remember Allah, the Great – He will remember you. Thank Him for His favours – He will increase you therein.  And seek forgiveness from Him – He will forgive you. And be conscious of Him – He will provide you a way out of difficult matters. And, establish the prayer.

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-Hijjah 30, 1443 AH (July 29, 2022)

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Friday Sermon

Sermon urging the approach of rapprochement between the doctrines of scholars and preachers and unifying their ranks

Published

2 months ago

on

February 7, 2025

By

Sermon urg
Delivered by:
His Eminence Imam Sheikh Dr. Abdul Kadir Al
Salman Sholagberu
The Grand Sheikh of the Ilorin Emirate, Kwara state
Imam and Khateeb at the National Mosque in Nigeria
The first sermon
Praise be to Allah, praise befitting His majesty, greatness, and
actions in general and in detail. Praise be to Allah, who has
singled out some of His creatures for honor and glorification, out
of justice and preference. Praise be to Allah, who is glorified. He
has made the surging seas, the rushing clouds, and the soaring
eyes glorify and venerate Him. He has favoured some months
over others, and has recommended to His servants the
comprehensive aspects of His piety as a law and a completion. He
has included that in three verses. Whoever understands them,
adheres to them, preserves them, and applies them will succeed
in his worldly pursuits and enjoy the reward of his afterlife.
Whoever neglects them, procrastinates in them, and ignores
them will fall into the fire of Hell, banished and ill. Your Lord
Allah the Almighty says: (O you who have believed, fear Allah as
He should be feared and do not die except as Muslims.) (O
mankind, fear your Lord, who created you from one soul and
created from it its mate and dispersed from both of them many
men and women. And fear Allah, through whom you ask one
another, and the wombs. Indeed, Allah is ever, over you, an
Observer.) (O you who have believed, fear Allah and speak
words of appropriate justice. He will amend for you your deeds
and forgive your sins, and for whoever obeys Allah and His
Messenger has certainly achieved a great victory). I bear
witness that there is no god but Allah alone, without partner, and
I bear witness that our master, the joy of our eyes, and our
intercessor on the Day of Resurrection, Abu al-Qasim, the
husband of the mothers of the believers, the seal of the prophets,
the mine of secrets, the source of lights, the light of hearts, and
the medicine of bodies, Muhammad, may Allah bless him and
grant him peace, is His servant and messenger. O Allah, bless and grant him peace. And upon his family, his companions, and those
who follow them in righteousness until the Day of Judgment..
Servants of Allah, Fear Allah as He should be feared. Fear
Allah in what is permissible, fear Allah in what is forbidden, fear
Allah in what is allowed, and fear Allah in what is doubtful.
Servants of Allah,With the advent of this blessed month,
Shaaban al-Khair, there appear and shade us with breaths of faith,
which every soul humbled before its Lord awaits and waits for.
Breaths in which Muslims acquire and imitate the morals of
angels. Breaths in which the principle of the scholars of
monotheism is true: if reasons (to do)are weak, and the deed(sins)
is done, the burden is made great, and punishment doubled, (but)
and if reason (to do) are strong, and the deed is neglected, the
benefit is made great, and reward doubled.
Servants of Allah,It’s from tracking, extrapolation and
sampling To the texts, you can hardly find a ritual of the rituals
of Islam except that it is preceded and advanced by what is known
as a form of ihramٍ, or more precisely, her key. And ihram and
the key of Hajj Talbiyah on the Day of Tarwiyah, and Ihram
And the keyFor those who want to offer a sacrifice, is to refrain
from cutting their nails or cutting their hair, except in cases of necessity, according to the most correct of the jurists’ opinions,
and the Ihram And the key to obligatory Prayers, is ablution and
purification, and ihram And the key to Acceptance of deeds, is
sincerity and following the Book and Sunnah, as well, -the
servants of God-, the Ihram and the key to the holy month of
Ramadan is the blessed month of Sha’ban, which We live its
atmosphere and breathe its fragrance(And whoever honors the
symbols of God – indeed, it is from the piety of hearts) Al-J/32.
Servants of Allah,It is not hidden from us and from you what
is customary in this month From exchanging criticisms and
insults, conflicting opinions of scholars, and social media being
filled with superficial, unfounded research, everyone’s holding
firmly onto his knowledge, party and opinion, some Muslims in
these blessed lands, when entering such a month and other
Islamic months, such asِRabi’ al-Awwal and Rabi’ al-Thaniand
Rajab, And Shaaban And even Ramadan fills the atmosphere
with differences. And in Rabi’ al-Awwal and Rabi’ al-Thani, is
it permissible to celebrate the birth of the Prophet, may God bless
him and grant him peace? In Rajab, they differ as to whether it is
permissible to fast or not. In this month, Sha’ban is also
mentioned.َIsn’t it an innovation to perform the night prayer?َThe middle of ShaabanَDid the Prophet, may God bless him and grant
him peace, fast all of Shaban? Or most of it? Is it permissible to
allocate the second half of Sha’ban for fasting? Is it true that fates
change on the night of the middle of Sha’ban? So speak and do
not be embarrassed. These differences have caused estrangement
and animosity, the consequences of which only Allah knows.
How many opportunities have they delayed and missed for
Muslims that only Allah knows!!
Preachers of the nation,Is it reasonable what is happening
between our Islamic parties of hateful gangs, severe disputes,
bitter enmities, and mutual slander, as if we are of conflicting
religions and contradictory doctrines?
Scholars of the nation,Advocates of sects, have you forgotten
or pretended to forget that society does not witness theّprogress
of her people, people will not be happy, nor will they be
successful in progress and development, except through your
unity, except through your righteousness, except through your
rapprochement, except through your following the approach of
rapprochement between the religious sects and parties present in
the state. Scholars of the nation,What we have seen in Rabi al-Awwal
and Rabi’ al-Thani and In Rajab, and what we are seeing now of
conflicting scientific messages, everyone criticizes those who
disagree with him. By God, they are nothing more than
differences in the deduction of scholars regarding the optional
and voluntary acts of religion. The rules related to the optional
act, whether it is an absolute or restricted optional act, are not
hidden from you. The rights of God – as you know – are based
on forgiveness. The optional act is broader than the obligatory
act. The acts of worship that come in various forms may be
performed in those forms without any dislike. If two matters of
the same type come together and their intended meaning does
not differ, one of them usually enters into the other. The last
point is that there is no denial in a place of disagreement.It is also
not hidden from you that one of the main reasons for the
emergence of differences among scholars after ignorance of
religion, loss of foundation, and Satan’s embellishment is the fifth
type, the states of the word with the meaning, which is the
commonalities in their types or the faces and counterparts,
whether it is a noun, verb, or letter. The Qur’an has used
commonalities, and the Prophet, may God bless him and granthim peace, used them all to be a field.َJurists ponder their
deductions and the reasons for their differences in ruling on legal
details.
Scholars of the nation, preachers of Islam,Why do we fight,
quarrel and exchange words over matters and details that do not
matter? And are not even obligations. It is true that scholars
differ, butThey do not envy or quarrel with each other. Ibn al-
Jawzi was right when he said: “I contemplated the envy among
scholars, and I saw that its origin is the love of this world. The
scholars of the Hereafter love each other and do not envy each
other, as God Almighty said: “And they do not find in their
hearts any need for what they have been given…”And God is
trueIn his perfect revelation whereHe said:
(And obey Allah and His Messenger, and do not dispute
and [thus] become paralyzed and your strength departs,
and be patient. Indeed, Allah is with the patient.)Al-
Anfal/46
May Allah bless Abu al-Baqa al-Kafwi in his comprehensive
works when he distinguished between differences and
disagreemens, mentioning the differences between them:
“differences is that in which the intention is the same and the way to reach it differs, and disagreements is that in which the
intention differs from the path leading to it. Differences is that
which is based on evidence, while disagreements is not based on
evidence. One of the effects of differences is mercy, while one of
the effects of disagreements is innovation and division. If a judge
rules on it and it is referred to someone else, it is not permissible
to annul it, while disagreements is permissible to annul it because
it occurred in a place where ijtihad is not permissible, which is
that which contradicts the Qur’an, the Sunnah, and consensus.
The conclusion in all of this is that if disagreement occurs in what
is permissible, it is called differences, and if it occurs in what is
not permissible, it is called disagreements.” End of his words,
may Allah have mercy on him.
Preachers of the nation,With all that we have mentioned
above, no preacher with a conscience alive ّ with His only
concern being to call people to God, will let the aforementioned
matters go beyond differences to disagreement.“And if your
Lord had willed, He could have made mankind one community;
but they will not cease to differ, except whom your Lord has
given mercy. And for that He created them…” Al-Hud/ 118-
119. O servants of Allah, prices have gone up and up, so lower them
by sincerely repenting, turning to Allah, and seeking forgiveness
from your Forgiving and Merciful Lord. Pray and send peace and
blessings upon your beloved Muhammad, may God bless him
and grant him peace. Your Lord has commanded you to do so,
starting with Himself and then mentioning His angels. He asked
you to do so and said: “O you who believe, pray upon him and
greet him with peace.”
The second sermon
Scholars of the nation,Yes, we differ, and difference is not
reprehensible, but disagreement is reprehensible. If we review
our glorious history, we discover that it is full with the differences
of Muslim jurists from the era of our Prophet Muhammad, may
God bless him and grant him peace, and the era of the
Companions, and throughout the ages, until difference (which is
religions and sects) became a science that is studied and taught in
the faculties of Sharia.
Scholars of the nation,The difference occurred in an era that
we cannot imagine happening, which is the era of the Prophet,
may God bless him and grant him peace, and its images are not hidden from you, and the differences of the Companions after his
death, may God bless him and grant him peace, are not hidden
from you, as well as the differences of the followers and the
imams of the schools of thought, but they all avoided
disagreement, and I am not here in the space to list these
differences.
Scholars of the nation, it is time to unite ranks, an era of
rapprochement between parties and sects, no party is better than
the other, remember your Prophet, may God bless him and grant
him peace, who said: “If a man says, ‘People are doomed,’ then
he is the most doomed of them.” Narrated by Muslim. And may
God bless the one who said:
If God wants a nation to awaken, He inspires it with the
awakening of individuals.
Therefore, our preachers must clarify the path before taking it,
and become aware of it. They should clear the way before
entering, and light up with the lamp before night time.
Preachers of the nation,Why do some of us collect flimsy,
unfounded evidence?ّ For him, he convinces himself of its
correctness and the error of others, forgetting the words of God
Almighty: “Say: Shall We inform you of the greatest losers as to [their] deeds? Those whose effort is lost in worldly life, while
they think that they are acquiring good in work.” (Al-Kahf
104/103), and the words of God Almighty:
“Is he for whom the evil of his deed has been made
attractive so he regards it as good? Indeed, Allah leaves
astray whom He wills and guides whom He wills. So let
not your soul perish over them in regret. Indeed, Allah is
Knowing of what they do.”Fater: 8.
Scholars of the nation,Why don’t we excuse each other, learn
from each other, and forgive each other!! Isn’t it correct
according to Sharia and belief, or is it not among the established
principles of religion, that we cite the words of someone who has
made a mistake? And if our answer is “No” and that it is not
permissible!! Then you should not benefit from the knowledge
of many of the scholars of Islam, nor from the authentication of
the hadiths of the Prophet (peace and blessings of Allah be upon
him) by these scholars, such as Al-Hafiz Ibn Hajar Al-Asqalani,
Imam Muhyi Al-Din Al-Nawawi, Jalal Al-Din Al-Suyuti, Ibn
Al-Jawzi, and Al-Haythami. You should also boycott their
books such as “Fath Al-Bari”, “Sharh Muslim”, “Fayd Al-
Qadir”, etc. And if you do this, then peace be upon Islam!! Preachers of the nation,Cast hatred behind you, and follow
the path of the great imams in exchange, taking and giving. Look
at Sheikh al-Islam Ibn Taymiyyah and his students citing the
statements of those who had some innovations and some errors,
so they cited the statements of al-Juwayni, Ibn Hazm, al-Ghazali,
and others, may God have mercy on them all.
My fellow preachers,The truth is accepted from any source,
and whoever says it. The Messenger of Allah, peace and blessings
be upon him, accepted the truth brought by Satan in reciting
Ayat al-Kursi before sleeping. The Messenger, peace and
blessings be upon him, cited the words of the poet Labid when
he was an unbeliever: “Behold, everything except Allah is false.”
So if the Messenger, peace and blessings be upon him, accepted
from Satan and cited the words of an unbeliever… then what
about a Muslim who has made a mistake! Why do you hate and
criticize him just because he does not follow your school of
thought, and it may even go so far as to expel him from the
religion!! What will you say to “There is no god but Allah” when
it comes to you on the Day of Judgment?
My brothers in the call, feel your responsibilities, and diagnose
yourselves in a way that befits your position. There you will discover that you are the core of society, and that you are its
pivot. You are like teachers in schools and doctors in hospitals.
Without you, society would not be a society. From you, to you,
in you, and with you will come the advancement and progress of
society. It is time for you – may God protect you – to rearrange
the papers of the call, unifying the ranks, and bringing together
the parties and religious sects (Has not the time come for those
who have believed that their hearts should become humbly
submissive at the remembrance of God and what has come down
of the truth? And they will not be like those who were given the
Scripture before, and a long period passed over them, so their
hearts hardened, and many of them are wicked) Al-Hadid/16
My fellow scholars… Excuse me, perhaps I have hurt you, but do
we let the patient not take medicine for fear of disturbing him??!!
And do we leave the wound without stitches for fear of causing
him pain??!! So excuse me, O preachers, if I have hurt you, for
you know that the skillful, honest, and firm doctor is the one
who cuts open the stomach of the afflicted, cuts off the hand of
the leper, and stitches the wounds of the wounded, and does not
pay attention to groans or heed to screams. May God bless the
one who said: If the wound heals on corruption # It shall be known of it
neglect of The doctor
If the wound heals on corruption # the sickness will spread to
the patient’s stomach.
Servants of Allah,Make up for what you owe from the past
Ramadan in these blessed days, honor the awaited guest, and hide
from him what is not befitting of chivalry, and hide grudges,
hatred, lies, hypocrisy, drinking alcohol, adultery,
embezzlement, and false reports. May God let me and you reach
Ramadan, accept our offerings in it, and may God return it to us
and to you for many years and times.

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Friday Sermon

Friday Sermon: To Our Brothers Who Misunderstood Shari’ah إلى اخواننا الذين لم يفهموا الشريعة

Published

2 months ago

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February 7, 2025

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By Imam Murtadha Gusau
In the Name of Allah, the Most Beneficent, the Most Merciful
All thanks and praise are due to Allah, from Whom we seek help and forgiveness. We seek refuge with Allah from the evils of ourselves and the evil consequences of our deeds. Whoever Allah guides will never be misled and whoever strays from Him will never find a guide. I bear witness that there is no god except Allah. Likewise, I bear witness that Muhammad is the servant and the
Messenger of Allah.
Dear brothers and sisters! Let our brothers who misunderstood Shari’ah know that Shari’ah is the way of peace, unity, mercy and happiness, and the word Shari’ah refers to the entire religion of Islam, which Allah chose for mankind, to lead them forth from the depths of darkness to the light. It is what He has prescribed for them and explained to them of commands and prohibitions, halal and haram.
The one who follows the Shari’ah of Allah, regarding as permissible what He has permitted and regarding as prohibited what He has prohibited, will attain triumph and success.
The one who goes against the Shari’ah of Allah is exposing himself to Allah’s wrath, anger and punishment.
Allah the Almighty says:
“Then We put you, [O Muhammad], on an ordained way concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know.” [Qur’an, 45:18]
Imam Al-Khalil Ibn Ahmad (may Allah have mercy on him) said:
“The word Shari’ah refers to what Allah has prescribed for people regarding matters of religion, and what He has commanded them to adhere to of prayer, fasting, Hajj and so on. It is the shir‘ah (the place in the river where one may drink).” [See Al-Ayn, volume 1, page 253, see also as-Sihah by al-Jawhari, volume 3, page 1236]
Imam Ibn Hazm (may Allah have mercy on him) said:
“Shari’ah is what Allah, may He be exalted, prescribed on the lips of His Prophet (Peace be upon him) with regard to religion, and on the lips of the Prophets (Peace be upon them) who came before him. The ruling of the abrogating text is to be regarded as the final ruling.”
The linguistic origin of the term Shari’ah refers to the place in which a rider is able to come and drink water, and the place in the river where one may drink. Allah the Most High says:
“He has ordained for you of religion what He enjoined upon Nuh (Noah) and that which We have revealed to you, [O Muhammad], and what We enjoined upon Ibrahim (Abraham) and Musa (Moses) and Isa (Jesus) – to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].” [Qur’an, 42:13]
Shaikhul Islam Ibn Taymiyah (may Allah have mercy on him) said:
“Man has no right to go against Shari’ah in any of his affairs; rather everything that is good for him and his well being is referred to in Shari’ah, whether it has to do with his major issues or minor issues, in all his situations and actions, in his interactions and dealings with other people, and so on. Praise be to Allah, Lord of the Worlds. The reason for that is that Shari’ah means obedience to Allah and His Messenger, and those in authority (leaders) among us. Allah the Almighty says: “O you who have believed, obey Allah and obey the Messenger and those in authority among you.” [Qur’an, 4:58] He has enjoined obedience to Him and obedience to His Messenger in many verses of the Qur’an, and He has forbidden disobedience to Him and disobedience to His Messenger. He has promised His good pleasure, forgiveness, mercy and Paradise in return for obedience to Him and obedience to His Messenger, and He has warned of the opposite of that in return for disobedience to Him and disobedience to His Messenger. Therefore everyone, whether he is a scholar, leader, devoted worshipper, or individual involved in dealings and transactions with others, must obey Allah and His Messenger in whatever he is doing, whether it is teaching and learning, judging, enjoining what is good or forbidding what is evil, doing any deed, doing an act of worship, or anything else. The true meaning of Shari’ah is following the messengers and obeying them, but going against Shari’ah means going against obedience to the messengers, and obedience to the messengers is the religion of Allah.” [See Majmu‘u Fatawa, volume 19, page 309]
The scholars of the Permanent Committee said:
“Shari’ah is that with which Allah sent down His Books and sent His messengers to people, so that they would put it into practice by way of worshipping Allah and seeking to draw close to Him, in accordance with what the messengers (Peace be upon all of them) enjoined. The right way to be followed is what is in accordance with this; in other words, what is in accordance with the instructions of Allah Who sent it down to the last of His messengers, Muhammad (Peace be upon him) as He said: “And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way.” [Qur’an, 6:153] And it is what is in accordance with the words of the Prophet (Peace be upon him): “My Ummah will split into seventy-three sects, all of whom will be in the Fire except one.” It was said: Who are they, O Messenger of Allah? He said: “Those who follow the path that I and my Companions follow.” [See Fatawa Lajnah ad-Daimah, volume 2, page 219]
Respected brothers and sisters! Also let our brothers understand that the Islamic law, known as the Shari’ah, is the framework of ultimate reality and the ethical guidance that Muslim scholars have derived from the direct Revelation of Allah to man. Although Allah reveals the pattern of ultimate truth indirectly through the workings of the physical universe and in the observable nature of man, the ultimate source of knowledge about both physical and metaphysical reality – and therefore the ultimate source of the Shari’ah – is the Qur’an. This divine text was revealed directly in human language to the Prophet Muhammad (Peace be upon him), and is exemplified in the Sunnah, which reports the Prophet’s understanding of this Final Revelation as shown through his words and deeds.
All Revelation to the Jewish Prophets and to Jesus is binding on Muslims unless specifically abrogated in the Qur’an. The Shari’ah is a specific form of the shar’ or path to Allah which the Qur’an states was revealed to all the Prophets of the Abrahamic succession.
Since the major purpose of Islamic law is to guide man’s search for truth, Shari’ah touches on both transcendent and material experience. All aspects of every person’s spiritual understandings and undertakings, which come under the rubric of purification, or tazkiyyah, should be consciously subject to the reality-check of Islamic law. This deeply spiritual nature of the Shari’ah provides the perspective for understanding and acting in accordance with the ethical or moral standards that the creator (Allah) has provided to guide every person’s and community’s relations with other humans and with the rest of Creation. The Shari’ah therefore provides the ultimate criteria for judgment on every aspect of one’s individual and social life.
The process of gaining knowledge of Islam through jurisprudence, and the body of legal advisements so derived, is known as fiqh. The Shari’ah consists both of specific rules and regulations, known as ahkam, which are the subject of istifta, or fiqh analysis, and of general principles induced by scholars over many centuries from study of the Qur’an, Sunnah, and their application in everyday life.
The specific directives in the Qur’an focus primarily on the elements of formal worship known as the five pillars of Islam, because man cannot reason to this knowledge alone. These elements consist of the profession of faith, including the aqidah or articles of faith common to all Abrahamic religions; and the rules for the five daily prayers, charity, fasting, and pilgrimage.
The general principles of Islamic law, also known as universals (kulliyat), essentials (daruriyat), and goals (maqasid), are derived by a system of reasoning known as istislah, which focuses on the common good of mankind. This system of thought, in turn, is part of the broader field of study known as usulul fiqh, or study of the sources of fiqh Analysis of the general principles of Islarnic law through the use of intellectual effort, known as ijtihad, gives meaning to the specific directives and also provides guidance on all aspects of Muslim life in the variable contexts of time and place. Islamic law thereby gives living expression to an elaborate science and art of interpreting and applying the injunctions of the Qur’an and the guidance of the Prophet Muhammad (Peace be upon him). The development of an integrated and adaptable legal system which focuses on what is best for mankind as a whole is one of the most outstanding achievements of Muslim jurists (Fuqaha). The methodology of Islamic jurisprudence asserts that any ruling in the fiqh has meaning only to the extent that we can understand its rationale or higher purpose.
The dignity of man derives from his acceptance, before the Creator of the Universe, of the responsibility to know right from wrong and to be a steward of the universe charged with caring for it and guiding it in accordance with the Divine Will. No beings in either the physical or metaphysical worlds have such a sublime responsibility.
The rights of the human person and community derive from this responsibility, because every person and community must be free to carry out this stewardship. Every man and every woman, every Arab and every Jew, and every rich person and every poor person are equal in their responsibility to Allah and therefore in their dignity and in their human rights.
Islamic law focuses on human responsibility, because a focus on human rights can devolve into the selfishness of seeking to maximize one’s own freedom to do whatever one wants at the expense of others. If everyone would fulfill all of his or her responsibilities, individually and collectively, then everyone would be accorded the full range of human rights.
The scholars of Islam, have identified a half dozen overarching responsibilities, though some scholars will condense these to five or expand the number by elevating a secondary responsibility to the level of the universal or essential. The first three concern the essentials of life itself, whereas the next three concern the quality of life.
The first three essential areas of responsibility or duty in Islamic law are:
1. Respect for life, or “the right to life” known as haqqul hayat, This requires not merely respect for the unborn after the spirit or ruh has been breathed into the fetus, but also such social duties as respect for non-belligerents in war and the use of dispute settling mechanisms whenever possible to avoid violence that might threaten the lives of oneself or others. Respect for life requires most basically an understanding that lasting peace can result only from justice, and that therefore stability should be sought as the by-product of sound foreign policy rather than as its direct aim. Similarly, crime should be combated primarily by addressing the causes rather than the results of the criminal mentality.
2. Respect for community, or right to one’s identity as a member of a family, community, or nation, known as haqqul nasl. This focus on the family, and more broadly on expanding circles of community to include mankind and even all sentient beings in the universe, is unique to Islamic law, because it implies that sovereignty lies not in the extent of a country’s or a government’s power, as it does in Euro-American international law, but in the inherent dignity of the human person in community. This acknowledgment of the inherent right of the person to live in a series of legally recognised communities permits several levels of sovereignty, all subject to the highest sovereignty of Allah, and contrasts with the concept of exclusive sovereignty found in the so-called “nation-state” of the mid-twentieth century.
3. Respect for free, private enterprise, with broad capital ownership, known as haqqul mal. The principle of freedom for individual persons to own the means of production has been basic in all Islamic scholarship until the twentieth century. Unfortunately, the principle of equal opportunities to own capital or the tools of production has been largely ignored for over a thousand years because various “leaders” understood that concentrated political power requires concentrated property ownership. Denial of access to capital ownership in a capital-intensive economy can amount to the denial of the right to life itself. Therefore all institutions that work in practice to concentrate ownership, including the financing of economic growth through the use of interest rather than by risk-sharing in joint-ownership, are “illegal,” that is, morally illegitimate, in Islamic law.
The next three of the universals, essentials, or purposes of Islamic law, which concern the quality of life, are:
4. Political self-determination, or haqqul hurriyah. This is usually known as “the right to political freedom.” Islamically, however, this term emphasises the responsibility of both the ruled and the rulers to establish permanent institutions designed to facilitate broad-based political participation by every member of a polity in its governance so that they can help determine their own immediate well-being and long-run destiny.
This universal, like each of the other five, contains a second-order level of responsibilities that serve to elucidate and carry out the primary responsibility. In the context of political self- determination, this next lower level of responsibility, known as hadyiyat, consists of ijma, which is the duty of the governed to reach consensus on critical issues, and shurah, which is the duty of the leader to be responsive to this consensus. In a complex society, this might be accomplished best by using a concept of a hierarchy of assemblies that culminate in a national parliament.
The third necessary element in the system of government prescribed in Islamic law, in addition to the executive and legislative, is an independent judiciary charged with applying the principles of Islamic law, especially as they are spelled out in a formal constitution covering the organs, methods, and principles of governance chosen by the legislature. The judicial area of government is designed to limit both the ruled and the ruler so that the ultimate sovereign, both in theory and in fact, will be Allah.
5. Dignity, known as haqqul karama. The duty to respect human dignity is at the core of all Islamic law, because the essential purpose of the Shari’ah is to help persons acknowledge and deepen their relationship to Allah and express this higher level of being especially in their relationships with each other. There are two major parts of this fifth universal principle of Islamic law.
The most important aspect of the principle of dignity is the duty to respect each person’s need to seek and worship Allah in his or her own way. This is known in Western thought as “freedom of religion.” In both traditional Islamic and traditional American thought, this most essential element of the dignity of man requires that the government avoid any sectarian bias in carrying out its duty to facilitate freedom of religion in public affairs.
Another aspect of this principle of dignity, which is second in importance only because it is so often ignored, is “gender equality.” Whereas the Prophet Muharnmad (Peace be upon him) and the Islamic teachings of the Prophetic period were breathtakingly revolutionary in recognising the divinely ordained rights and responsibilities of women in society, the practice of later Muslims degenerated to the level of their neighbours and has largely remained at this level while the rest of the world has begun to understand and share the sophistication of the original Islamic heritage.
Islamic law recognises a greater responsibility of wife and mother to care for the home and children, and a greater responsibility of the husband and father to support the family. The family, however, is a mutual support group, whereby all responsibilities are held in common through the principle of collective responsibility, or fard kifayah. It follows from this that if any duty is not being adequately met, each member has a personal responsibility, or fard ain, to do whatever is required to fulfill that duty, whether it be the husband washing dishes or the wife working outside the home.
Similarly, to the extent that home duties and the work of financial support for the family have been satisfactorily accomplished, both husband and wife have equal responsibility to participate in social and political leadership when needed for the good of the community and even to accept the highest judicial, legislative, executive, or entrepreneurial position in the land if it is offered. There the criterion for judgment is not women’s rights or men’s rights, but individual responsibility. Gender is irrelevant when the issue is personal responsibility to meet the needs of society in accordance with the requirements of Islamic law.
6. Knowledge, or haqqul ilm. A key to success in every aspect of private and public life is the duty to pursue knowledge. Since the highest purpose of every person is spiritual understanding, freedom to pursue the path of spiritual knowledge is paramount. We were created, however, as humans not as angels, so we have a duty to pursue whatever knowledge is useful to us individually and collectively in carrying out our responsibilities: to help the marginalised in society, to promote justice among people and nations, to multiply the material bounties of Allah, to work constructively in the political process, to participate with people of other faiths in addressing all the problems of society, and otherwise fulfilling all the requirements placed upon us by Islamic law.
The duty to respect knowledge goes beyond the negative task of protecting freedom of thought and expression, limited only by the duties to respect human dignity, and extends to the positive obligation of every person to learn as much as one can throughout one’s life in order to fulfill the purpose for which one was created.
The nature and specific obligations inherent in Islamic law make it not only unique among mankind’s legal systems but the best suited as the paradigm of thought within which all religions and all peoples can cooperate in building a better world.
Lastly, I ask Allah the Almighty to reform all our affairs, to provide us with strong will to change our situation for the better and to provide the entire Ummah with glory, strength and unity. I ask Him also to accept our deeds, prayers, and supplications.
I also pray, may the Almighty Allah remove all our tears, all our worries, all our sorrows and all our pains and replace them with complete happiness, complete smiles and complete good health, ameen Ya Mujib!
All perfect praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad (Peace be upon him), 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, Sha’aban 08, 1446 AH (February 07, 2025).

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Friday Sermon

Friday Sermon: America/California/Los Angeles Wildfires; A Great Message To The World!

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2 months ago

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January 17, 2025

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By Imam Murtadha Gusau
In the Name of Allah, the Most Beneficent, the Most Merciful
Praise belongs to Allah alone; peace and blessing on the last Prophet, his family and his Companions.
Dear brothers and sisters! Allah the Most High says:
“And we send not the signs except to warn, and to make people afraid (of destruction).” [Qur’an, 17: 59]
Respected servants of Allah! The 2025 American/California/Los Angeles wildfires have been unprecedented in their scale and devastation, marking one of the most catastrophic natural disasters in U.S. history.
These fires have ravaged over 40,000 to 80,000 acres, resulting in at least 25 fatalities and the destruction of thousands of structures.
Lives have been lost and disrupted, and thousands of homes and businesses have been destroyed as wind-whipped wildfires continue to burn around Los Angeles a week after they began. Mental health professionals expect emotional and psychological wounds will endure long after the blazes have been extinguished.
Fires continue to burn as millions of people remain under an extreme fire weather alert. The Palisades Fire and the Eaton Fire have already flattened entire neighbourhoods in Los Angeles, leaving nothing but outlines and ash where homes once stood. It is expected that this will all amount to the worst natural disaster in American history in terms of cost and scale.
These fires raise major questions about the future of Los Angeles, who is to blame, insurance and just how prepared they are for worsening fires and other climate change-fuelled disasters.
The fires are a national disaster of epic proportions. City officials, California Governor Gavin Newsom and President-elect Donald Trump have traded accusations about what caused this crisis.
Dear servants of Allah! We have witnessed firsthand the devastating impact of natural disasters. The massive wildfires that have ravaged America serve as a stark reminder of the power of Allah and the fragility of human life. These events have sparked conversations about whether natural disasters are divine punishment or if they hold a deeper, more personal significance for humanity.
In Islamic thought, the notion of natural disasters as divine punishment is a recurring theme, particularly in stories of earlier nations in the noble Qur’an. However, with the advent of Prophet Muhammad (Peace be upon him), many scholars believe that collective punishment in its classical sense no longer applies. Instead, natural calamities are understood through the lenses of divine mercy, tests, and individual accountability.
One perspective stems from the Qur’anic principle that divine punishment is preceded by Prophetic warnings. Allah the Most High says:
“We would not punish until We had sent a messenger.” [Qur’an, 17:15]
Islamic scholars suggest that with the completion of the Prophet Muhammad’s mission, humanity has been given a universal and enduring guide to righteousness in the noble Qur’an. This shifts the focus from collective punishment to individual and communal responsibility for navigating moral and ethical challenges.
The Prophet Muhammad (Peace be upon him) is described in the noble Qur’an as a Rahmatan Lil-alameen (mercy to the worlds), emphasizing divine mercy. His saying: “Allah’s mercy outstrips His wrath.” [Muslim], reinforces this understanding. Many scholars argue that calamities now reflect divine wisdom as tests or reminders rather than direct retribution.
The Qur’an further supports this view, stating:
“Whatever misfortune befalls you, it is because of what your hands have earned. And He pardons much.” [Qur’an, 42:30]
Natural disasters can be seen as consequences of human actions, such as environmental neglect, rather than explicit divine punishment. The principle of individual accountability, “No bearer of burdens will bear the burden of another.” [Qur’an, 6:164], highlights the shift from collective to personal responsibility.
Nevertheless, some scholars maintain that disasters serve as warnings about societal immorality. The Prophet Muhammad (Peace be upon him) said:
“When obscenity and immorality spread among a people… plagues and diseases that were never known among their predecessors will spread among them.” [Ibn Majah]
These interpretations view disasters as opportunities for repentance and spiritual growth.
Understanding natural disasters requires balancing theological insights with compassion and action. Whether seen as tests, reminders, or consequences, such events call for reflection, moral accountability, and a collective commitment to justice and mercy. In doing so, we can align ourselves with the divine mercy that is central to Prophet Muhammad’s (Peace be upon him) mission and respond to challenges with resilience and faith.
Allah has sent some kind of wildfire or forest fire in Los Angeles of American that they have never seen before and without such sense the fire is increasing as if it being inserted, it has consumed houses only Allah knows how many houses of dollars have gone, everything has stopped in the city many people have fled refugee camps.
See how the city of Los Angeles, which is one of the largest cities in the world, woke up to a drought in less than two days.
Surely power is only belongs to Lillahi Wahidul Qahhar.
The fires in Los Angeles are still burning as I write this. The loss of property, the disruption and loss of lives, and the trauma these fires created are horrendous.
Ya Allah protect your righteous servants whenever they are in the world.
May Allah save those righteous servants affected from the wildfire calamity and make us learn lessons and correct our ways, ameen.
Lastly, I pray, may the Almighty Allah remove all our tears, all our worries, all our sorrows and all our pains and replace them with complete happiness, complete smiles and complete good health, ameen Ya Mujib!
All perfect praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad (Peace be upon him), 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, 17 Rajab, 1446 AH (January 17, 2024).

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