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Friday Sermon

Friday Sermon] Real And True Love Is Loving Someone For Allah’s Sake!

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Imam Murtada Gusau

By Imam Murtadha Gusau

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

All praise is due to Allah, the Lord of all creation—may He extol the Messenger in the highest company of Angels and send His peace and blessings upon him—likewise upon his family, Companions, and true followers.

Dear brothers and sisters! By saying I love you. What does that mean? I love you because you are my family, I love you because you are beautiful, I love you because you have money, I love you because you help me out, I love you because you are my tribe or we belong to the same language, I love you because we are from the same region, I love you because we belong to the same political party or I love you because we belong to the same organisation or sect?

I ask, today, please, how many people actually love simply for the sake of Allah?

Respected servants of Allah! Know that, love for the sake of Allah brings rewards your mind can’t even grasp, but unfortunately wallahi it has become a lost trait among many Muslims today. So let’s find out what it means to love someone for the sake of Allah and get motivated by a selection of amazing Prophetic Hadiths to start loving others in this blessed way In Shaa Allah!

Allah The Almighty says about the brotherly love of the people of the Ansar:

“. . . And those who, before them, had homes (in Madinah) and had adopted the Faith, – love those who emigrate to them (from Makkah) . . .” [Qur’an, 59:9]

What does “loving for the sake of Allah” really mean?

Loving someone for the sake of Allah comes in two ways: in your heart and with your deeds. You love someone for the sake of Allah in your heart because of their position with Allah, and this starts with loving the Prophets and Messengers and everyone who follows them. You should have this love in your heart for other Muslims. Outwardly means that you support that person in the good deeds they do, and you respect and defend them according to their good deeds.

This means you don’t love them because you know them very well, or because they brought you a direct benefit or because they have a nice appearance: you love and support themq because of their efforts to please Allah!

• Huge rewards to gain

1. Taste the sweetness of Iman (faith)

To start with an invaluable reward in this world, the Prophet (Peace be upon him) said:

“There are three qualities whoever has them, will taste the sweetness of Iman (faith): to love Allah and His Messenger more than anyone else; to love a servant (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell).” [Al-Bukhari and Muslim]

We have to realise that of everything you can have in this world, a taste of the sweetness of Iman (faith) is the most precious.

2. Enjoy the shade of Allah

Moving to the Day of Judgement, the Prophet (Peace be upon him) said that Allah will ask on this day:

“Where are those who loved each other for the sake of Myq glory? Today, on a day when there is no shade but Mine, I shall shade them with My shade.” [Muslim]

You will only understand your intense need of this shade, when you are there and by just loving someone for the sake of Allah you can work for it now!

3. The Prophets and martyrs will envy you

The Messenger of Allah (Peace be upon him) said, Allah, the Exalted, has said:

“For those who love one another for the sake of My Glory, there will be seats of light (on the Day of Resurrection), and they will be envied by the Prophets and martyrs.” [At-Tirmidhi]

Imagine yourself sitting on seats of light and the best of the best envying you because you made it a priority to love others for the sake of Allah!

4. You will have a high rank with Him

The Prophet (Peace be upon him) said:

“A man set out to visit a brother (in faith) in another town and Allah sent an angel on his way. When the man met the angel, the latter asked him: Where do you intend to go? He said: I intend to visit my brother in this town. The angel said: Have you done any favour to him? He said: No, I have no desire except to visit him because I love him for the sake of Allah, the Exalted, and Glorious. Thereupon the angel said: I am a messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake).” [Muslim]

Dear brothers and sisters! Isn’t this breath taking? By loving someone for the sake of Allah, you gain the love of (Allah) the Highest and which love is better than His?

• How to love someone for the sake of Allah

1. Be patient with others and strive for a clean heart: In your relationship with other believers don’t try to seek the negative side of each word or gesture, be fast in accepting apologies and don’t be selfish. A common issue is the more ‘religious’ some people get, their hatred for others increases. Try to seek the good side in others and always try to find a good explanation or interpretation of certain behaviour or the speech of the other.

2. Be a person on whom others can rely in times of need: The Prophet (Peace be upon him) said:

“The believers, in their mutual friendship, mercy and affection, are like one body: if any part of it complains, the rest of the body will also stay awake in pain.” [Al-Bukhari and Muslim]

You might know this Hadith, but try to truly reflect on it. Do you truly feel the pain of other believers, does it affect you? As this is a sign of your actual love for another!

There was an example of a man who loaned his friend money and walked back home crying. When his wife asked him why he was crying and if it was because he needed the money himself he said:

“No I am crying at my brother in faith’s state of affairs. How could I not have known what he was going through? If I had, I would have offered my help before he was compelled to ask for it.”

He was crying because he had seen his friend sighing, and even though he had seen something was wrong, he had never bothered to ask. This brother was crying because he hadn’t been there to prevent his brother in Islam from going through the pain of having to ask for a loan.

3. Tell others you love them for Allah’s sake

The Prophet (Peace be upon him) said:

“If any of you loves his brother then he should inform him.” [At-Tirmidhi]

Respected brothers and sisters! Wallahi, as I know, no any religion urges its followers to adopt mutual love, affection and intimacy like the religion of Islam. This should be the case at all times, not just on specific days. Islam encourages showing affection and love towards each other all the time. In a Hadith, the Prophet (Peace be upon him), said:

“When a man loves his brother, he should tell him that he loves him.” [Abu Dawud and At-Tirmithi]

In another Hadith, he (Peace be upon him) said:

“By Him in Whose Hand my soul is, you will not enter Paradise unless you believe, and you will not believe unless you love each other. Should I direct you to something that if you constantly did it, you would love each other? Spread the greetings of peace among you.” [Muslim]

Moreover, the Muslim’s affection includes inanimate beings. Talking about the Mountain of Uhud, the Prophet (Peace be upon him) said:

“This is Uhud, a mountain which loves us and we love it.” [Al-Bukhari and Muslim]

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Love in Islam is all-encompassing, comprehensive and sublime, rather than being restricted to one form only, which is love between a man and a woman. Rather, there are more comprehensive, wider and sublime meanings. There is love for Allah The Almighty, the Messenger of Allah (Peace be upon him), the Companions, may Allah be pleased with them, and the love of good and righteous people. There is love of the religion of Islam, upholding it and making it victorious and the love of martyrdom for the sake of Allah The Almighty as well as other forms of love. Consequently, it is wrong and dangerous to restrict the broad meaning of love to this type of love only.

• A successful marital and family life is based on love and compassion

Perhaps some people are influenced by what is relentlessly propagated by the conventional and social media, movies and TV serials, day and night, thinking that a marriage will not be successful unless it is based on a pre-marital relationship between the young couple to achieve perfect harmony between them and secure a successful marital life.

Not only this, many people are also influenced by the call to intermixing between the two sexes, lewdness as well as many other moral deviations. This leads to great corruption and grave crimes as well as the violation of sanctities and honour. I will not refute this allegation from this point of view, but through real studies and figures.

In a study carried out by Cairo University (a university of neutral orientation; which is not an Islamic authority to be subject to doubt of being biased) about what it called “love marriage” and “traditional marriage”, the following was concluded:

“According to the study, 88 percent of marriages which take place after a love affair end with failure, i.e., with a success rate of not more than 12 percent. As for what it called “the traditional marriage”, according to the study, 70 percent are successful. In other words, the number of successful marriages in the so-called traditional marriage is six times more than love marriages.” [See Risalah Ila Mu’minah]

This study is confirmed by another similar one carried out by Syracuse University in the U.S. The study indicates beyond doubt that love or passion is not a guarantee for a successful marriage; rather, it often leads to failure. The alarming rates of divorce assert these facts.

Commenting on this phenomenon, Professor Saul Gordon, a lecturer at the aforementioned University said:

“When you are in love; to you the whole world revolves around this person whom you love. Marriage then comes to prove the opposite and destroy all your perceptions. This is because you discover that there are other worlds that you have to be aware of. It is not the world of humans, but the world of concepts, values and habits which you paid no attention to before.” [Ibid]

Frederick Koenig, a professor of social psychology at Tulane University, says:

“Romantic love is very strong and emotional, but does not last, while real love is linked to the land and life and can withstand trials.”

He adds:

“It is impossible that one adapts the powerful emotions in romantic love. This love seems like a cake, a person enjoys eating it [while it lasts], then it is followed by the period of downfall. While real love means sharing the concerns of daily life and cooperation for it to continue. Within the framework of this cooperation, one can achieve his human need.” [See Al-Qabas Newspaper: Quoted from Risalah Ila Hawwa’]

The love which the writer talks about and calls “real life” was expressed in the Qur’an as affection. Allah The Exalted Says:

“And of His Signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.” [Qur’an, 30: 21]

The relationship between spouses is based on affection and mercy, not on ardent love, desire and passion. It is a relationship which is based on quiet love (affection) and mutual mercy, not illusions of love which fail to withstand reality or romantic fantasies which fail to create a successful marriage.

How knowledgeable was Umar Ibn Al-Khattab, may Allah be pleased with him, when he addressed women and said:

“If one of you does not love her husband, she should not tell him about this, because only a few homes are based on love; rather, people live together by virtue of good morals and Islam.”

Nevertheless, this does not mean that we call to neglect emotions between spouses or bury feelings and sentiments between them.

The Messenger of Allah (Peace be upon him), gave us the best example of loving his wives. It was narrated in the pure Sunnah that the Prophet (Peace be upon him), was careful to put his mouth on the same place from which his wife Aisha may Allah be pleased with her drank. During his final illness, he used her Siwak (tooth stick) and died while he was reclined against her chest, between her neck and bosom. What kind of love is nobler and more sublime than this?

Respected servants of Allah! Allah describes the true believers in Islam with the following description:

“While the people of Iman (faith) are stronger in their love for Allah [than anyone else].” [Surah al-Baqarah: 165]

Love and hatred are opposites. Since it is logically impossible to truly love something without hating what stands against it, Muslims both love and hate for the sake of Allah.

The Messenger of Allah (Peace be upon him) guided us to this balance and moderation in our emotions when he said:

“Verily the strongest handhold of faith is that you love for the sake of Allah and that you hate for the sake of Allah.” [Ahmad]

Our great scholar, Shaikh Abdul-Aziz Ibn Baz (d.1420, may Allah have Mercy on him) was asked about love and hatred for the sake of Allah, and he replied:

“Loving for Allah is when you love (someone) for Allah’s sake, the Blessed and Exalted, because you believe him to be a person of taqwa (mindfulness of Allah’s orders) and Iman (upright beliefs, statements, and actions). Because of these things you love such a person for the sake of Allah. You also hate for the sake of Allah when you see a disobedient disbeliever. You hate such a person for the sake of Allah. You also hate a disobedient person, even if he is a Muslim, based on the degree of his disobedience. This is how a believer is – He allows his heart to react to both types of people, loving some of them for the sake of Allah. He loves the people of Iman and taqwa for the sake of Allah, while he hates the people of disbelief, evil, wicked and disobedience for Allah’s sake, allowing his heart to interact with both kinds. In the case when there is good and bad in a person, like a disobedient Muslim, then he loves him for his Islam and hates him for his disobedience, combining both emotions of love and hatred for one person. As for the people of Iman (faith) and the people of upright Islamic practice, then he (a true believer) loves them wholeheartedly. Similarly, he hates the people of disbelief wholeheartedly. But regarding someone who has both things (good and bad traits), a disobedient Muslim, he loves him based on the level of his Iman (faith) and Islam, while he hates him according to the level of his wickedness, disobedience and violations (of Islamic beliefs and practices).”

Dear brothers and sisters! I end my today’s sermon by saying: 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.

Wishing you and all your loved ones a Joyous Jumu’ah Mubarak.

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 through: gusauimam@gmail.com or +2348038289761.

This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today Friday, Rabi’ul Thani 16, 1444 AH (November 11, 2022).

Friday Sermon

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

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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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Friday Sermon

Friday Sermon: Christmas Rice Sharing Stampedes; An Urgent Call For Our Leaders To Be Just And Compassionate!

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By Imam Murtadha Gusau

In the Name of Allah, The Most Merciful, The Most Kind

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Muhammad and upon all his family and companions.

Dear brothers and sisters! Indeed, justice and compassion are two essential characteristics a leader must possess. Justice without compassion leads to tyranny, while compassion without justice creates anarchy. A leader needs to maintain a careful balance keeping the overall good of nation in mind. Allah the Almighty says:

“O believers! Stand firm for Allah and bear true testimony. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do.” [Qur’an, 5:08]

And He the Most High says:

“O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice.˺ If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do.” [Qur’an, 4:135]

And Allah the Almighty says:

“Say, ˹O Prophet,˺ “My Lord has commanded uprightness and dedication ˹to Him alone˺ in worship, calling upon Him with sincere devotion. Just as He first brought you into being, you will be brought to life again.” [Qur’an, 7:29]

In Madinah, the Prophet Muhammad (Peace be upon him) ordered the hand of a thief to be cut. Some companions (Sahabas) thought the punishment would not be carried out because the person was a distant relative of the Prophet Muhammad (Peace be upon him). When he heard this, the Prophet (Peace be upon him) assured them that if his daughter Fatimah had been guilty, even she would not have been spared. He then reminded them that earlier nations had been punished, humiliated and destroyed because they had one law for the poor, and another for the rich. The same concern for the poor and the oppressed was the reason for Prophet Muhammad (Peace be upon him) participation in the “Hilful Fudul”, a pact he entered into in Makkah before his Prophethood. A trader from Yemen was cheated out of his fair due by a powerful Makkan merchant. The Yemeni proclaimed his plea in the Ka‘abah. A group of notables, among them Prophet, al-Amin, vowed to restore his right and thereafter that of anyone else who was wronged. Justice, therefore, is a fundamental precept of Islam; even more so for a leader because it is part of his responsibility to maintain balance in society. Injustice invariably leads to turmoil, conflict, crisis and insecurity. At the same time, justice must be tempered with compassion. A leader must combine the two in his personality.

Respected brothers and sisters! Last week 65 people died across Nigeria at rice sharing stampedes: Ibadan 35 children died, Anambra 20 people died, Abuja 10 people died.

Wallahi, wallahi, wallahi people are very hungry. And millions of people in Nigeria are on the brink of starvation, widespread malnutrition and deep poverty. President Bola Ahmed Tinubu’s government must urgently prioritise addressing widespread poverty, hunger, higher unemployment and the rapidly falling standard of living.

The tragedy struck at the Islamic High School in Bashorun, Ibadan when 35 children died in a stampede that occurred during a children’s Christmas party.

Queen Naomi Silekunola Ogunwusi, the former wife of His Highness the Ooni of Ife, was a key organiser of the tragic children’s festive party. Additionally, Agidigbo 88.7 FM, owned by Oriyomi Hamzat, had actively promoted the event in the days leading up to the devastating incident.

The Oyo State Government confirmed that no fewer than 35 children lost their lives during the tragedy.

Another tragedy struck on Saturday morning as a stampede at the Holy Trinity Catholic Church in Maitama, Abuja claimed the lives of 10 individuals, including four children, and left several others injured.

It was gathered that the incident occurred during the distribution of palliatives by the church to vulnerable and elderly residents in the Federal Capital Territory (FCT).

The FCT Police Command, in a statement issued by its spokesperson, SP Josephine Adeh, confirmed the fatalities and revealed that eight other individuals sustained serious injuries.

It was learnt that the stampede broke out as thousands of residents scrambled to access the food items, leading to chaos and the unfortunate loss of lives.

Also, in Anambra state, the Nigerian police confirmed that some number of residents of Okija community in the Ihiala Local Government Area of Anambra State were stampeded to death on Saturday morning during a rice sharing in the community.

While an eye witness in a video of the incident said the casualties were over 100 including men, women, pregnant women, it was later gathered that no fewer than 20 people have been confirmed dead in the incident.

Dear servants of Allah! I have noticed that countries that are managed and led by toxic leaders often experience discord among citizens and a breakdown of their cultural norms, which may lead to a dysfunctional dangerous environment. On the other hand, countries with compassionate leaders at the helm tend to experience harmony and cohesiveness among citizens, which leads to a prosperous, harmonious, efficient and effective good environment.

The use of the terms “compassion” and “compassionate” in this sermon does not mean a leader acting out of pity but rather a leader who behaves and acts with sincere concern for others and considers their well-being a priority. I define a compassionate leader as one who performs selfless acts for others while expecting nothing in return. He or she is a leader who leads with good intentions for the good of the individuals, the organisation, the society and the country.

Below, I share the essential qualities and characteristics that I believe are needed to become a compassionate leader and effectively lead your country.

In a perfect world, there would be no need to address the issue of compassion and care for other human beings; unfortunately, we do not live in a perfect world. Today, due to many reasons, many people are often not kind to each other. In some countries, leaders lead and advocate for the establishment of a chaotic environment and encourage their followers to sustain it. To recapture our compassionate essence and gentle humanity, I have found that it’s incumbent upon the leaders of today to lead by a kind and a compassionate example.

A countries culture, norms, beliefs and rituals are all made up and developed by the people who work within it. Whether a great leader is born or made is a much-debated topic, but I believe that a leader is made and developed by the same environment he or she works and lives within. The innate leadership qualities that some people may have, if not developed properly over time, may diminish and vanish. Becoming a compassionate leader involves the same direction and steps of development. Effective compassionate leaders must develop their personality and characteristics.

Based on my understanding of compassion as defined above, compassionate leaders must cultivate and master the following personality characteristics and qualities:

1. Empathy

Compassionate leaders must be able to understand and share the feelings of their peoples. You may be successfully able to develop this ability by genuinely trying to understand others and feel what they feel. Put yourself in their position, become them and then assess the situation and make your decision.

2. Sympathy

Compassionate leaders must be able to sympathise with their peoples by caring about their well-being and be willing to provide them with the help they need. Ask your peoples bluntly what satisfies their country’s and even personal (livelihood) needs. By being sympathetic and meeting the needs of your peoples, you can motivate them to achieve the country’s goals.

3. Consideration

Compassionate leaders must be able to show careful thought and behaviour to their peoples by not causing them unnecessary hardship, discomfort or harm. Be considerate of the presence of your peoples. As a leader, you set the working relationship standard of what’s expected of each other. Mutual respect should be the practiced norm of your country. To gain the loyalty and trust of your peoples, use your influence and authority to improve their conditions.

4. Understanding

Compassionate leaders must be able to compassionately perceive the behaviours of their peoples. Understanding that conflicts can exist as a positive thing within your environment is essential because it helps to challenge the status quo. Be tolerant and aware of your people’s feelings and forgive their shortcomings when needed. When a conflict arises, ask for their open feedback and explanations. Your understanding may help clarify any misunderstanding.

5. Caring

Compassionate leaders must be able to show sincere care and kindness to their peoples. This complements your consideration of them. Try to show that you care by being kind and empathising with your peoples.

6. Concern

Compassionate leaders must be able to show kindhearted concern for their peoples and make their well-being a priority. Showing concern complements the caring and consideration characteristics. Make sure your concern is genuinely practiced. Let them know in advance that your concern about them is meant to help them improve, achieve and become.

7. Ability To Collaborate

Compassionate leaders must be able to work together with others while leading their peoples. This characteristic intertwines both internal and external environments. Internally, compassionate leaders collaborate with their peoples and across functional and national boundaries. Externally, compassionate leaders work together with their country’s competitors to the betterment of society. Your open communication is key to an effective collaboration. Set the national goals of the team and expect them to achieve them, but do not set high expectations. Delegate authority and tasks as needed.

Possessing the qualities and characteristics described above can lead you onto the path of compassionate leadership, but be careful — I have found that only authentic and ethical leaders may truly develop into genuine compassionate leaders. By mastering the above qualities, you may also become a thoughtful, mindful, purposeful and noble leader.

Dear brothers and sisters! Know that leadership is a trust (An Amanah) and the job of the leader is to discharge this responsibility to the best of his abilities. Failure to do so will render him liable before Allah the Almighty on the Day of Judgement. In the Islamic system, a person does not seek leadership, it is entrusted to him because it is a grave responsibility. The candidate must be a good communicator, able to motivate and mobilise people and inspire them to rise above petty preoccupations for the sake of a higher and more noble purpose: the establishment and defence of the State. This he must demonstrate through personal sacrifice, courage and ability to keep the group focused on the goal.

The most important task of a leader, however, is to implement the laws on earth. This is the ultimate mission of man as Allah’s Khalifah (vicegerent) on earth which can only be achieved in the framework of the good state. The Prophet’s Sirah offers the best and most comprehensive guide and model to achieve this.

Lastly, I pray, may Allah accept all our Ibadah (worship) and supplications, May He guide our leaders and provide us with a lasting peace, unity and progress in our beloved country Nigeria!

I pray, may Allah protect our country Nigeria, protect and guide its leaders and its people from every evil, from every calamity, tribulation and difficulty; May He bring about safety, peace and security to our country. May Allah save us from divisions, disunity, differences, disobedience, corruption, terrorism and all evils.

May Allah protect our country Nigeria, and it’s people, and May He the Most High protect all the Muslim countries, all the Muslims and all the humanity.

O Allah, bless Nigeria with continued peace, progress, strength, unity, and development.

O Allah, unite our country around the principles of justice, peace, love and faith.

Put peace and love in our hearts for the diversity that makes our country so beautiful.

Allah, the Most Merciful, we pray for our country Nigeria, to remain tolerant and loving, remove prejudice from our hearts, and allow us to love our brothers and sisters in humanity.

O Allah, allow our governments to remain accountable to the people, give them vision and wisdom, as they take decisions affecting peace in our world so that they may uphold peace in the world, advance the welfare of our country and deal kindly and justly with all our communities.

O Allah, Most Strong, give us the strength to protect and care for our neighbours.

Make our hearts and minds aware of our heritage, fulfilling duties and responsibilities as a citizens.

O Allah, Most Merciful, allow us to show kindness to those most vulnerable in society.

Protect us from evil, inspire and guide us in defending those open to abuse.

O Allah, Most Generous, allow us to give in charitable activity, and to help those most in need.

Make us more conscious of what is not good for us.

O Allah, Most merciful, Most Generous, please give us the patience to continue to learn from one another and work towards a more peaceful and kind world.

Make our hearts generous so that we may treat others as we wish to be treated ourselves. Help us to share that which we have with others, for your sake. Strengthen us, love us and be kind to all of us, 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, 25 Jumadal Akhirah, 1446 AH (December 27, 2024).

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Friday Sermon

Friday Sermon: Hisbah And The Islamic Ways Of Stopping Evils In Society

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Imam Murtada Gusau

 

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).

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