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

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2 years ago

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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:

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“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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Friday Sermon

Friday Sermon: True Dignity Comes Not From Possessions Or Power, But From Submission To Allah Almighty!

Published

3 months ago

on

September 5, 2025

By

By Imam Murtadha Gusau-Okene

Thursday, September 04, 2025

In the Name of Allah, the Beneficent, the Merciful

All praise is due to Allah, Who guided us to Islam, and prayers and peace of Allah be upon the best of all Prophets and Messengers, our beloved Prophet, Muhammad, and upon all his family members and Companions.

Dear brothers and sisters! One of the most profound aspects of the Prophet Muhammad (Peace be upon him) is that despite being Allah’s beloved, the final Messenger, leader of nations, and the most influential human in history, he always identified himself first as a servant of Allah (Abdullah).

Servitude (Ubudiyyah) to Allah is the highest rank a believer can attain  higher than kingship, leadership, fame, or wealth. The Prophet Muhammad (Peace be upon him) embodied this perfectly. While rulers of history gloried in palaces and armies, he (Peace be upon him) gloried in humility, worship, and obedience.

This identity is especially relevant today. In an age of self-promotion, materialism, and status-seeking, people measure worth by wealth, titles, or followers. The Prophet Muhammad (Peace be upon him) showed that true dignity comes not from possessions or power but from submission to Allah Almighty.

By studying him as a servant of Allah, we learn how to surrender the ego, seek Allah’s pleasure in all actions, and live an Allah-centred life.

The Noble Qur’an repeatedly honours the Prophet Muhammad (Peace be upon him) by calling him a servant (Abd). Allah the Most High says:

“Exalted is He who took His servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa…” [Qur’an, 17:1]

“And indeed, when the servant of Allah stood up supplicating Him, they almost became about him a compacted mass.” [Qur’an, 72:19]

“Blessed is He who sent down the Criterion upon His servant that he may be to the worlds a warner.” [Qur’an, 25:1]

Notice that at the moments of greatest honour  the Isra’i and Mi‘raj, the revelation of the Qur’an, and his Da‘awah Allah described him first as His servant. This shows that servitude is the most dignified identity.

The Prophetic Hadith further reinforces this:

The Prophet Muhammad (Peace be upon him) said:

“Do not exaggerate in praising me as the Christians praised the son of Mary (Isa/Jesus), for I am only a servant. So call me the servant of Allah and His Messenger.” [Bukhari]

Aisha (may Allah be pleased with her) reported that:

“The Messenger of Allah would be in the service of his family, and when the time for prayer came, he would go out to pray.” [Bukhari]

His greatness was not in worldly kingship, but in being Allah’s devoted servant.

Although he (Peace be upon him) was the Messenger of Allah, the leader of all believers, and followed by thousands, the Prophet Muhammad (Peace be upon him) lived with extraordinary simplicity. He never considered himself above ordinary people, nor did he surround himself with the luxuries of kings and rulers. Instead, his life reflected humility, detachment from worldly possessions, and complete servitude to Allah.

His home was made of modest mud-brick rooms, roofed with palm branches. His furniture was minimal  often a mat of woven palm fibres or a leather cushion filled with palm leaves. Many nights passed with no cooked food in his household. Aisha (may Allah be pleased with her) once said that sometimes a whole month would pass with nothing in the Prophet’s house but water and dates. Yet he (Peace be upon him) never complained. Rather, he thanked Allah and remained patient.

One of the most touching moments was when Umar Ibn Al-Khattab (may Allah be pleased with him) entered the Prophet’s room and saw him lying on a rough mat. The mat had left deep marks on his back, and there was little else in the room  just a few barley grains, a hanging water skin, and some simple belongings. Umar (RA) could not hold back his tears. He said:

“O Messenger of Allah, the kings of Persia and Byzantium live in splendour, resting on silk and surrounded by wealth, while you  the Messenger of Allah sleep on this rough mat?” The Prophet (Peace be upon him), however, smiled calmly and replied: “What have I to do with this world? My relationship with this world is like that of a traveller who stops under the shade of a tree for a short while, then rises and leaves it behind.” [Tirmidhi]

This single statement captures his entire outlook on life. The world was temporary, like a tree offering shade on a long journey. His real focus was the Hereafter, and he lived as a humble servant of Allah, not as a king seeking luxury.

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His humility was not only in his possessions but in his daily conduct. He (Peace be upon him) sat with his companions on the ground, ate simple food, and never separated himself from the poor. He would accept invitations even from the humblest in society. At home, he mended his own clothes, milked goats, and carried out chores. Aisha (RA) said:

“He was in the service of his family.”

Visitors to Madinah often could not distinguish him from his companions because of his modest dress and simple manner. He was approachable, gentle, and without arrogance. Even when wealth from victories and conquests flowed into Madinah, he did not keep it for himself but gave it to the poor, needy, widows, and orphans.

The Prophet Muhammad (Peace be upon him) could have chosen grandeur. He was offered kingship and wealth but chose to live as a servant of Allah. His life was a living reminder that dignity lies not in possessions but in closeness to Allah.

In our today’s society, success is often measured by positions, possessions, titles, or public recognition. Servitude is misunderstood as weakness, instead of recognising it as ultimate strength. Pride is rooted in wealth and status, rather than in submission to Allah.

The Prophet Muhammad (Peace be upon him) offered a radically different vision: the highest honour is being a servant of Allah.

Pride and arrogance rooted in wealth and status.

Neglect of family and community service due to career pressures.

Misunderstanding servitude as weakness, instead of recognising it as ultimate strength.

Prophet Muhammad (Peace be upon him) taught his followers that:

● Humility is strength, not weakness.

● Serving family and community is worship.

● True leadership is rooted in servitude.

● Every believer’s ultimate identity is Abdullah — the servant of Allah.

By embracing this role, we find dignity not in worldly recognition, but in closeness to Allah. The Prophet Muhammad (Peace be upon him) showed that the path to greatness lies in humility, obedience, and service.

In summary, our beloved leader, Prophet Muhammad (Peace be upon him) said about himself that he was a “servant and Messenger of Allah.” He emphasised his humanity and servitude to Allah, even stating he was not a new thing among Messengers but a plain warner following Allah’s revelations. He also taught that his followers should love him more than themselves but not to elevate him beyond his true position as a human Messenger and servant of Allah.

He (Peace be upon him) said:

“I am only a servant and Messenger of Allah.”

When praised by his companions, Prophet Muhammad (Peace be upon him) would remind them of his status, preventing them from raising him above his divinely assigned position.

In the Noble Qur’an, he is described as saying:

“I am not a new thing among the Messengers of Allah nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am but a plain warner.” [Qur’an, 46:9]

His message was for the afterlife and to inform people about the good message of Islam, rather than seeking worldly power or kingship.

He stated that his sole role was to follow the revelations sent to him by Allah, as he was a Messenger to all people of the world.

The Prophet Muhammad (Peace be upon him) taught that a true believer must love him more than they love themselves to perfect their Iman (faith).

However, he simultaneously stressed that this love should not elevate him beyond his position as a human Messenger, a point he would reiterate to his followers.

Finally, let us all understand that, our beloved Master, Prophet Muhammad (Peace be upon him) described himself as a warner and not a new thing among Messengers, emphasising that he was just a Messenger following Allah’s revelations, not the originator of the message. He also stated that he had no special knowledge of the future, only the revealed message he was tasked to deliver. He was not divine, but rather a servant of Allah and one who submitted to Allah’s will.

Therefore the Prophet Muhammad (Peace be upon him) is:

● A Plain Warner: The Qur’an states that he said:

“I am but a plain warner.”

● Not a New Messenger: He declared:

“I am not a new thing among the Messengers.”

● No Divine Knowledge: He stated that he did not know what would be done with him or with others.

● A Follower of Revelation: He was clear that he only followed what was revealed to him by Allah.

● A Human Servant of Allah: He presented himself as a human being, the final Prophet in a long chain of Messengers, and a servant of Allah.

The Prophet Muhammad (Peace be upon him) said:

“I’m but a servant of Allah. I eat as a servant eats and sit as a servant sits.” [Imam Al-Baihaqi in Shu’ab al-Iman]

Wassalamu alaikum wa rahmatullah wa bara ka tuh

All praise is due to Allah, the Lord of the worlds. Prayers, peace and mercy are upon our beloved master, Muhammad, the son of Abdullah (Peace be upon him), his family and Companions.

Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761 or +2348024192217.

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Friday Sermon

Friday Sermon: How Selfishness Poses A Great Dangers To Our Nations!

Published

6 months ago

on

June 13, 2025

By

By Imam Murtadha Gusau
In the Name of Allah, the Beneficent, the Merciful
All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our beloved Prophet Muhammad (Peace be upon him) and upon all his family and companions. To proceed:
Dear brothers and sisters! Selfishness is a disease of the heart and we can have it in varying degrees – from healthy to severe, and when it is at extreme levels it is dangerous to our own selves and to our nations. Ironically, the more we serve our own needs, the worse it is for us.
Though it is inbuilt in our system to put ourselves and our needs and wants above others, which is necessary for our survival, it becomes problematic when you are willing to do anything to fulfil your needs and willing to trample on everyone in order to achieve your goals and desires.
When you do not recognise anyone else’s needs, except your own, you are able to blackmail them emotionally or even harm them physically when they came between you and what you want.
Selfishness can be a conscious pursuit of self-interests but can also be subconscious. If this is the case, someone may need a friend of family member to point it out, as they have not recognised it in themselves. When they are shown it, the penny may or may not drop.
We often encounter selfish behaviour from our political leaders, religious leaders, traditional leaders, friends, neighbours, colleagues and family members. And it is not surprising, that we do not like being around selfish people.
People who are selfish will display many signs. They claim other people’s work as their own. They may put their name on it, or claim they helped or discuss projects as if they did them, when they did not. This is selfishness, showing off and a desire for praise.
Selfish people are willing to sacrifice anyone in order to achieve what they want. They do not care about other people’s emotions, wants, or needs, either consciously or subconsciously. This can be very damaging for their relationships, particularly marital ones, which require compromise and both spouses to give and take to be successful.
They like an easy ride and so are happy to ride on other’s efforts and hard work. They prefer to relax while making others do the hard work. They are happy to take the stage, even when they do not deserve it, and have not done anything.
Some people are selfish due to their past experiences, childhood issues and flaws in their character. They cover up their weaknesses by being selfish.
No one likes to be around selfish people, whether they are in our circle or exert power over us, such as selfish politicians and others in power. We have seen this with many politicians throughout history and today around the globe; they are willing to sacrifice their nation, their people, their economies, and the planet in order to remain in power and serve themselves.
Abdullah Bin Mas’ud told that Allah’s Messenger (Peace be upon him) said to them:
“After my death you will see [leaders] appropriating the best things for themselves and other matters which you will disapprove.” He was asked what he commanded them to do and replied, “Give them what is due to them and ask Allah for what is due to you.” [Bukhari and Muslim]
When you come across such people, be careful how you deal with them, particularly as they do not like criticism, even positive criticism. They do not like to listen to advice. They are preoccupied with their issues and they forced their opinions on those around them.
In the Noble Qur’an, Allah talks about selfishness and how we need to protect ourselves when we are surrounded by self-serving, self-interested and self-centred people. They create a toxic environment and so you have to preserve and protect yourself.
It was narrated that Abu Umayyah Sha’abani said:
“I came to Abu Tha’alabah Al-Khushani and said: ‘How do you understand this Verse?’ He said: ‘Which verse?’ I said: “O you who believe! Take care of your own selves. If you follow the (right) guidance, no hurt can come to you from those who are in error.”? [Qur’an, 5:105] He said: ‘You have asked one who knows about it. I asked the Messenger of Allah (Peace be upon him) about it and he said: “Enjoin good upon one another and forbid one another to do evil, but if you see overwhelming stinginess, desires being followed, this world being preferred (to the Hereafter), every person with an opinion feeling proud of it, and you realise that you have no power to deal with it, then you have to mind your own business and leave the common folk to their own devices.” “After you, will come days of patience, during which patience will be like grasping a burning ember, and one who does good deeds will have a reward like that of fifty men doing the same deed.” [Abu Dawud]
In another Hadith, the Prophet Muhammad (Peace be upon him) said that we would see a great deal of selfishness after he was gone, and that it would be a sign of the day of judgement when we are surrounded by selfishness.
It was narrated from Usaid Bin Hudair that a man from among the Ansar came to the Messenger of Allah (Peace be upon him) and said:
“Will you not appoint me as you appointed so-and-so?” He said: “You will encounter selfishness after I am gone, so be patient until you meet me at the lake (Al-Hawd).” [Bukhari and Muslim]
In the beautiful Qur’anic verse in Surah Al-Hashr, Allah Almighty described the Muhajirin, those who migrated from Makkah and were received by Al Ansar. Allah Almighty captured their altruism, generosity and eagerness to help the new arrivals, how they give preference to them over themselves.
This quality of altruism is known as ithar إيثار in Arabic. Those who exhibit it, think of others first, even when they are in need themselves.
Allah Almighty is teaching us that this quality leads to success, for those who are protected from their own selfishness will be the ones who gain the most reward. Allah Almighty says:
“As for those who had settled in the homeland before them, and had accepted faith—they love those who emigrated to them, and they find no hesitation in their hearts in helping them. They give them preference over themselves, even if they themselves are needy. Whoever is protected from his own selfishness—it is they who are the successful.” [Qur’an]
Therefore this is paradox, when you put others first, you are raised and put first by Allah Almighty. And He the Most High says:
“And those who came after them, saying, “Our Lord, forgive us, and our fellow believers who have preceded us in faith, and leave no bitterness in our hearts towards those who believe. Our Lord, You are Clement and Merciful.” [Qur’an, 59:9-10]
Altruism should never come at the cost of neglecting yourself or family. Being altruistic should not put you in hardship. Look after yourself and put others on the same level as yourself, but in doing so, do not leave your family without support. Be balanced.
Narrated Sa’ad Bin Abi Waqqas (May Allah be pleased with him): he said:
“O Allah’s Messenger, I have wealth and no one to inherit from me except my one daughter. Shall I give two-thirds of my property as Sadaqah?” He replied, “No.” I said, “Shall I give half of it as Sadaqah?” He replied, “No.” I said, “Shall I give a third of it as Sadaqah?” He replied, “You may give a third as Sadaqah, which is still a lot. To leave your heirs rich is better than to leave them poor and begging from people.” [Bukhari and Muslim]
Reflect upon yourself and to what extent you are selfish in your behaviour and relationships. Minimise and control this trait by putting others before you. Have good friends who point out the good and bad in you.
Try your best to put other’s interests forward, and supplicate to Allah Almighty and accept the positive criticism of your sincere friends when they point out your flaws. Do it with the right intention.
Respected brothers and sisters! Allah Almighty has created the human soul with a predisposition to selfishness as a test. Unless he lives by the moral values of the Qur’an and Sunnah and tames his earthly desires, this feeling will come to dominate his whole moral framework.
Such a person generally thinks of himself alone, rather than everyone else. He always wants the best, finest and most perfect of everything for himself. He wants to have possessions and children and for his own family merely to be comfortable. In face of difficulties, poverty and economic hardship, he will expect the people around him to undergo all kinds of risks and troubles for him and to support him, even at the cost of their own interests. He seeks to protect his own whims and interests and to ensure his own ease and comfort.
When the situation is different he can forgo many things he values, for the sake of protecting his own interests and preventing any harm coming to him.
Allah has revealed this passionate selfish feeling in human earthly desires as follows in the Qur’an:
“Truly man was created headstrong – desperate when bad things happen, begrudging when good things come.” [Qur’an, 70:19-21]
They are a major threat to the nation and to the modern societies. The materialist thinking that is widespread in modern societies that do not live by religious moral values, reinforces the selfish and egotistical spirit in human nature and disseminates a “me-first” philosophy. Indeed, the idea of “So long as I’m all right, who cares what happens to anyone else?” or “Looking out for number one” generally dominates such societies.
Thus, oppressed masses and poor people; their children devoid of education or food; are of no interest to such people. This social structure generally leads to a troubled and unhappy atmosphere.
Only people living by the moral values of the Qur’an and Sunnah can bring about any change in such a contaminated society; only they can change the people of selfish interest — those who protect their own interests and violate everyone else’s; and who have no love or fear of Allah Almighty.
Islam cultivates love of Allah and which is the only way to acquire such values of good conscience as compassion and helpfulness, which are at the root of the Qur’anic moral values.
Fear and love of Allah enables people to submit themselves to Him, to see the best in everything and to have compassion. In the Qur’anic verses Allah reveals how the only interest of concern to believers is His approval. Allah the Most High says:
“They fulfill their vows and fear a Day whose evil will spread far and wide. They give food, despite their love for it, to the poor and orphans and captives: ‘We feed you only out of desire for the Face of Allah. We do not want any repayment from you or any thanks. Truly We fear from our Lord a glowering, calamitous Day.’ So Allah has safeguarded them from the evil of that Day and has made them meet with radiance and pure joy.” [Qur’an, 76:7-11]
Our beloved Prophet Muhammad (Peace be upon him) said:
“He who goes to bed full when his neighbour is hungry is not one of us.” [Hadith]
It is an important warning to all those believers who desire to earn Allah’s approval. Therefore, anyone aiming to earn Allah’s approval will not just settle for a solution to his own problems; he will also assume responsibility for resolving the problems of others around him in need.
This may of course require people to give up things they love or to sacrifice their own comfort. The way that Muslims look to protect and watch over the poor by giving alms, help people in need by canceling their debts and spend their possessions on Allah’s path, rather than accumulating and hoarding them, are moral virtues bestowed by the ethical values of the Qur’an and Sunnah.
Responding to people’s needs and treating them kindly are forms of behaviour that prevent atrophocation of the conscience. Empathising with others, treating the needy and the orphans with affection and showing respect and love make it possible to eliminate cruelty and selfishness. Qur’anic Verses reveal that the reward for good behaviour comes in the Presence of Allah. Allah Almighty says:
“Worship Allah and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travelers and your slaves. Allah does not love anyone vain or boastful.” [Qur’an, 4:36]
Faith (Iman) perfects people’s behaviour, as it does so many other traits. A believer who constantly heeds his conscience as required by religious moral values will always behave in the best, most considerate, trust-inspiring and tolerant manner.
Someone possessed of these moral attributes has earned merit for his own life in the hereafter. At the same time, he is instrumental in freeing the world from its self-interested and selfish nature, and making it a place of the delights of Islam.
Respected brothers and sisters! In the realm of politics, the pursuit of self-interest has long been a contentious issue. While some argue that self-interest is a natural and necessary driving force, others caution against the dangers it poses to society as a whole. How dangerous, then, is the politics of selfishness? Yes, this sermon aims to explore the ramifications of prioritising personal gain over collective well-being. By examining the adverse effects on social cohesion, economic inequality, and democratic processes, I shed light on the potential perils that arise when self-interest takes precedence in the political arena.
In today’s political landscape, the prevalence of a politics rooted in selfishness poses significant dangers to our nation and our societies. When individuals prioritise personal gain over collective well-being, the very fabric of social cohesion is at risk. A society thrives when its members work together towards common goals and share a sense of responsibility towards one another. However, the politics of selfishness erodes this sense of solidarity, leading to a fractured society where divisions deepen and empathy diminishes. This erosion of social cohesion not only hampers progress but also creates an environment where conflict and polarisation flourish. Without a shared commitment to collective well-being, the pursuit of personal gain becomes a zero-sum game, where the success of one is often at the expense of others, exacerbating societal divisions and undermining the common good.
The politics of selfishness perpetuates and exacerbates economic inequality. When policies and decisions are driven solely by self-interest, the gap between the haves and have-nots widens, deepening socioeconomic disparities. This inequality not only affects individual’s access to resources and opportunities but also undermines social mobility and perpetuates cycles of poverty. As wealth and power become concentrated in the hands of a few, the majority of the population is left struggling to meet their basic needs and achieve their aspirations. Economic inequality erodes trust in institutions and fuels societal discontent, as marginalised communities feel increasingly excluded and voiceless. It is crucial to recognise that a society where personal gain is prioritised over collective well-being cannot achieve true peace, unity, prosperity and sustainable growth.
The politics of selfishness undermines democratic processes, which rely on the principles of fairness, representation, and accountability. When politicians prioritise their own interests over those of the people they serve, the democratic ideals of transparency and public trust are eroded. Decision-making becomes influenced by personal gain rather than the needs and aspirations of the citizens. This erosion of democratic values diminishes the voice of the people, leading to a sense of disillusionment and disengagement from the political process. When the politics of selfishness prevails, the very foundation of democracy is compromised, and the power dynamics shift towards a few individuals or interest groups, rather than being representative of the collective will.
Ramifications of prioritising personal gain over collective well-being are far-reaching and detrimental to society. The erosion of social cohesion, deepening economic inequality, and undermining of democratic processes are just some of the adverse effects that arise from the politics of selfishness. It is imperative that we recognise the dangers inherent in this approach and strive towards a politics that values the common good, fosters inclusivity, and prioritises the well-being of all members of society. Only through collective action and a commitment to shared prosperity can we build a more equitable and harmonious future In Shaa Allah.
Dear servants of Allah! Sincerely speaking, ‪we live in a selfish world today. Every man for himself and his family. But don’t be selfish with your prayer. Pray for your nations, leaders, friends, your family, loved ones, as well as those you don’t know. Remember, you may think it’s not much but your sincere prayer could change someone’s situation.
All praise is due to Allah, the Lord of the worlds. Prayers, peace and mercy are upon our beloved master, Muhammad, the son of Abdullah (Peace be upon him), his family and Companions.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Dhul-Hijjah 17, 1446 AH (June 13, 2025).

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Friday Sermon

Friday Sermon: The Important Message On Sacrificing An Animal During Eid-ul-Adha

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7 months ago

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May 23, 2025

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By Imam Murtadha Gusau
In the Name of Allah, the Beneficent, the Merciful
All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our beloved Prophet Muhammad (Peace be upon him) and upon all his family and companions.
To proceed:
Dear brothers and sisters! Know that, Eid-ul-Adha, also known as the Festival of Sacrifice, is one of the islams’s most significant religious holidays. It commemorates the willingness of Prophet Ibrahim (AS) to sacrifice his beloved son Prophet Isma’il (AS) as an act of worship and obedience to Allah. This profound story is deeply embedded in Islamic tradition, and the act of sacrifice during Eid-ul-Adha serves as a symbolic gesture of submission and devotion to Allah Almighty.
The story of Eid-ul-Adha originates from the Qur’an and Sunnah (Hadith), where it is narrated that Allah tested Prophet Ibrahim’s faith by commanding him to sacrifice his beloved son, Isma’il. As they both submitted to Allah’s command, a miraculous intervention occurred. Allah the Most High says:
“Then when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice), We called out to him, ‘O Ibrahim! You have already fulfilled the vision!’ thus, we reward those who do right. For this was a trial. And We ransomed him with a momentous sacrifice.” [Qur’an, 37:103-107]
This event signifies the ultimate act of faith (Iman) and obedience to Allah and it is commemorated annually by Muslims worldwide.
The act of sacrificing an animal during Eid-ul-Adha is termed “Layyah” in hausa language.” It is obligatory (wajib) for every adult financially capable Muslim. This is derived from both the Qur’an and Sunnah (Hadith), indicating the importance and necessity of this act of worship. Allah Almighty says:
“Therefore to your Lord turn in Prayer and Sacrifice.” [Qur’an, 108:2]
The Prophet Muhammad (Peace be upon him) also emphasised the significance of sacrificing an animal. He said:
“Whoever has the means and does not offer the sacrifice, let him not approach our place of prayer.” [Sunan Ibn Majah]
Neglecting the animal sacrifice without a valid reason, despite having the financial capability, is considered sinful. The Prophet Muhammad (Peace be upon him) warned against this negligence, highlighting that it distances one from the community of Muslim believers. He (Peace be upon him) said:
“He who has the means to perform animal sacrifice but does not do so should not come near our Eid ground.” [Musnad of Imam Ahmad]
This underscores the spiritual and communal importance of participating in this act of devotion.
And the correct procedure for performing the sacrifice involves specific guidelines to ensure that the act is carried out in a humane and Islamic manner. The animal to be sacrificed should be healthy, free from any defects, and of a certain age (e.g., sheep or goat should be at least one year old). The person performing the sacrifice should do the following:
1. Intention (Niyyah): The intention to perform the sacrifice should be made for the sake of Allah alone.
2. Bismillah: The name of Allah should be invoked before slaughtering the animal by saying, “Bismillah, Allahu Akbar” (In the name of Allah, Allah is the Greatest).
3. Sharp the Knife: A sharp knife should ensure a swift and humane slaughter.
4. Facing the Qiblah: The animal should be laid facing the Qiblah (direction of Makkah).
5. Distribution of the Meat: The meat should be divided into three parts: one-third for the family, one-third for relatives and friends, and one-third for the needy and poor.
Respected brothers and sisters! Eid-ul-Adha is not merely a ritualistic slaughtering of animals but a profound act of faith (Iman), reminding Muslims of the virtues of obedience, devotion, and charity. By commemorating the story of Prophet Ibrahim and his son Prophet Isma’il, Muslims are encouraged to reflect on their submission to Allah and their willingness to make sacrifices for the greater good. The act of sacrificing the animal serves as a powerful symbol of faith (Iman), community, and the spirit of giving, reinforcing the core values of Islam.
By adhering to the guidelines and fulfilling this obligation, Muslims not only follow a time-honoured tradition but also strengthen their spiritual connection and contribute to the well-being of their communities.
Dear brothers and sisters! Eid-ul-Adha is a very special time for Muslims around the world. It is also called the Festival of Sacrifice. On this day, Muslims remember the story of Prophet Ibrahim (AS). He was ready to give something very dear to show his love for Allah. So, Muslims follow this by giving to others and sharing what they have.
This is a time for kindness and love. It is a time to help people who don’t have enough.
Let’s learn how you can help others during this special time.
Wallahi not everyone has the blessings of food to eat or clothes to wear or meat to eat. Some families feel sad because they do not have much. Some children do not get new clothes.
Donating during Eid is a way to ensure everyone’s happiness. Giving is the true essence of Eid. It brings people closer and shows that we care.
To give, we don’t have to be rich. Even small things can help someone smile.
You can help people near you or far away. You can still give and make a big difference even if you don’t know them.
One of the most significant ways to give during Eid is to share the meat from your sacrifice. You can provide one-third of your meat to people in need.
This is one way to follow the true meaning of Eid-ul-Adha charity.
You can make food bags and give them to families who need them. Giving food brings joy and fills hungry stomachs.
Everyone wants to wear something nice on Eid. But not everyone can buy new clothes.
Giving clothes helps others feel special and happy.
You can give money to people who need it. This is simple and fast. It can help them buy what they need the most.
You can also donate money to our Nagazi-Uvete Islamic Center, which helps many families during Eid. Nagazi-Uvete Islamic Center makes sure that your charity reaches our orphans and deserving families.
When you give, do it with love. Say kind words. Smile. Make the other person feel happy.
Let them know they are not forgotten. They matter. Giving is not just about things. It’s about making people feel seen, loved, and valued.
Send your sadaqah and Zakat through Nagazi-Uvete Islamic Center. Sponsor an orphan. Help a low-income family have food for Eid-ul-Adha.
Wallahi this kind of charitable giving during Eid helps the whole world.
You can help more people by telling others. Share a post. Make a video. Talk to your friends. Tell your school. Tell your neighbours.
“Let’s help others this Eid!”
“Giving brings joy!”
“Even a small gift can make someone smile!”
And when more people give, more lives change.
Helping others is one of the best things we can do during Eid-ul-Adha. It makes the holiday brighter, brings hearts together, and teaches love, kindness, and care. So this Eid, don’t just dress up and eat good food. Look around. See who needs help. Share what you have. Give from your heart. Allah Almighty and His Messenger (Peace be upon him) will appreciate.
You don’t need to be rich to give. You need to care.
Let’s join hands with the Nagazi-Uvete Islamic Center this Eid to help the orphans and the needy, and bring happiness to homes that need it most.
Donate now FISABILILLAH, for Allah’s sake.
In this coming Eid-ul-Adha festival your donations, help, support and assistance can do more than fulfill a duty. It can bring nourishment, dignity, and joy to our orphans and to the families who need it most. With Nagazi-Uvete Islamic Center, your sacrifice becomes fresh, high-quality meat for orphans, less-prevelege Muslims, and struggling families in our community.
We partner with trusted local farms and deliver your sadaqah of animals sacrifice with care and compassion—because our neighbours deserve nothing less.
Please, donate through the following account details:
1. Account number: 0048647196.
– Account name: Murtala Muhammed.
– GTBank
Or:
2. Account number: 1779691620
– Account name: Murtala Muhammed.
– Access Bank.
We have only two weeks to Eid-ul-Adha. Please support our orphans with your sadaqah, with your donations and with your Zakat so that our orphans celebrate Eid-ul-Adha happily.
Remember, Eid ul-Adha is a sacred reminder of sacrifice, obedience, and compassion. As we honour the legacy of Prophet Ibrahim (AS), who was willing to give up what he loved most for the sake of Allah Almighty, Muslims around the world are also called to give to the orphans, and to those who are struggling, displaced, and forgotten.
Allah the Most High says:
“Then when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead, We called out to him, ‘O Ibrahim! You have fulfilled the vision.’ Verily, thus do We reward the doers of good.” [Qur’an, 37:103–105]
“It is neither their meat nor their blood that reaches Allah; it is your piety that reaches Him.” [Qur’an, 22:37]
The Prophet Muhammad (Peace be upon him) said:
“He is not a believer whose stomach is filled while the neighbour to his side goes hungry.” [Sahih Bukhari]
“The son of Adam does not do any action on the Day of Sacrifice that is more beloved to Allah than shedding blood (of animal). It will come on the Day of Resurrection with its horns, hair, and hooves, and its blood will be accepted by Allah before it even falls to the ground.” [At-Tirmidhi]
Allah The Almighty Says:
“And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good.” [Qur’an, 2:195]
The Prophet Muhammad (Peace be upon him) said:
“The most beloved of people to Allah is the one who brings the most benefit to others.” [Al-Mu’jam al-Awsat]
May Allah Almighty accept your sacrifices, amplify your intentions, and bless you, your families with peace and barakah, ameen.
All praise is due to Allah, the Lord of the worlds. Prayers, peace and mercy are upon our beloved master, Muhammad, the son of Abdullah (Peace be upon him), his family and Companions.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Zul Qa’dah 25, 1446 AH (May 23, 2025).

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