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).

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).

By Imam Murtadha Gusau

In the name of Allah, the Most Gracious, the Most Merciful

Verily, all praise is for Allah. We praise Him, we seek His assistance and we ask for His forgiveness. And we seek refuge in Him from the evils of ourselves. Whoever Allah guides, none can misguide. Whoever He misguides, none can guide. And I bear witness that there is no deity other than Allah and I bear witness that Muhammad is His servant and messenger.

Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar!

To proceed:

Dear brothers and sisters, be conscious of Allah Almighty on this great day. For it is the best of the days and it has the most deeds of Hajj.

Allahu Akbar, Allahu Akbar, La Ilaha illalLah, Allahu Akbar, Allahu Akbar, wa lilLahil Hamd!

Allahu Akbar! Your pilgrim brothers and sisters stayed yesterday in Arafat.  Allahu Akbar!

And how many supplications did they make to Allah Almighty. Allahu Akbar! How many needs did Allah fulfill. Allahu Akbar! And how many people were accepted by Allah Almighty yesterday. Allahu Akbar! And how many sins were forgiven yesterday. Allahu Akbar! And how much mercy did Allah bestow. And how many were spared from the Fire. Oh Allah accept from us and the pilgrims and from all the Muslims. And make us and them from those whom You have forgiven their sins and rewarded their efforts and accepted their deeds and obligated mercy for them and spared them from the Fire.

Allahu Akbar, Allahu Akbar, La Ilaha illalLah, Allahu Akbar, Allahu Akbar, wa lilLahil Hamd!

Respected servants of Allah, your brothers and sisters performing Hajj pilgrimage are now proceeding to the jamarat after having spent the night in Muzdalifah in large assemblies, exalting, magnifying and praising Allah. So Glory be to the One Who guided them to Islam! And glory be to the One Who moved their tongues to make Zikr and remembrance of Him, and magnify Him. And glory be to the One who made these rituals in such few days! And glory be to the One Who within these days made the hearts move and the eyes tear!

And the second group ar

Islam) anything which does not belong to it, it is rejected.” [Bukhari and Muslim]

And the second group are those who succumbed to the pressures of the times. So they have renounced some of the Islamic rulings and removed and omitted from it that which is inconsistent with the contemporary pressures on Islam and its followers. So they have permitted a number of forbidden matters and dropped a number of religious duties. And they dabble in the anomalies of jurisprudence and points of disagreement to extinguish the clear religious texts. And to reach their goal, they relied on the mistakes of those scholars who preceded them. And some of them did that for worldly aim. So how bad is what they did. They traded their religion for a worldly gain.

And some of them did that in defense of Islam, as they claim, to repel attacks against it, and this is from their ignorance. For the antagonists will not be satisfied with them until they destroy all of Islam, not some of it and until their way is followed. For they have ruined their souls and exposed it to the sources of sins and destruction. Islam is a great victorious religion, even if falsehood besieges it. Indeed the good consequence is for the Allah conscious.

And the third group are those who know the perfection of Islam, and worship Allah Almighty by it, and adhere to His ordainments, and do not add anything to it and do not subtract anything from it. And they are the greatest majority of Muslims, praise be to Allah the Almighty. And those in this group who fall short in adhering to their religion and those who wrong themselves by sinning, do not consider what they commit of the forbidden as permissible. And they do not consider what they leave out of the obligations as not required. Nor do they alter anything from Islam. Rather, they admit their negligence in their religion and their transgression upon themselves. They hope for repentance and ask others to supplicate for them. And such people are close to repentance and befitting for being given success in attaining it, since following desires did not destroy their hearts, nor do misleading unfounded religious practices divert them from the truth. For they know the perfection of Islam, just as they know their mistakes regarding the rights of their religion and their own rights. And a man was brought to the Prophet (Peace be upon him) to be disciplined for drinking alcohol so another man said: