Taming The Violence And Cruelty In Our Societies: Killing The Snake Without Cutting It’s Head! By Imam Murtadha Gusau

In the name of Allah, the Most Merciful, the Grantor of Mercy
All praise is due to Allah, the Lord of the Worlds. He guides His obedient servants to His love and admits the doers of good to His Paradise. I bear witness that there is no deity save Allah, having no associates. I also bear witness that our Master Muhammad is the Servant of Allah and His Messenger. May the peace and blessings of Allah be upon him, his pure blessed family and companions, and all those who follow them in righteousness till the Day of Judgment.
Dear brothers and sisters! The topic of our lesson today revolves around violence, cruelty, suppression and oppression that prevailed all over the world, and the opposite concepts of them such as mercy, forgiveness and justice which are recommended in Islam.
* First of all, know that, cruelty is not part of Islam
Dear brothers and sisters! The word “cruelty” is mentioned in seven contexts in the Noble Qur’an, and in each context it is despised. Allah the Almighty says:
“Then, after that, your hearts were hardened.” [Surah Al-Baqarah, 74]
And Allah the Most High says:
“So, woe to those whose hearts are hardened.” [Surah Az-Zumar, 22]
It is narrated in Sahih Bukhari, by Abu Mas’ud Al-Badri, that the Prophet (may peace and blessings be upon him) pointed to Yemen with his hand and said:
“Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Shaitan (Satan), they are the tribes of Rabi’ah and Mudar.” [Bukhari and Muslim]
Dear brothers and sisters! The Prophet (may Allah have peace and blessing upon him), sought refuge in Allah from cruelty. Abu Hurairah, may Allah be pleased with him said: 
“I have heard Abu Al-Qasim, the Prophet, (Peace be upon him), saying: “Mercy is not taken away except from one who is wretched and nasty.” [Hadith hasan, by Imam at-Tirmidhi]
Even the she camel if you treat it with mercy, Allah will be merciful to you. The Prophet Muhammad (Peace be upon him), was not sent forth – as you all know – but as a mercy for the Alamin (mankind, jinns and all that exists).
* Cruelty and violence in all social classes
Dear brothers and sisters! The various aspects of the social violence, about which only Allah knows, are prevailed among the societies and among common Muslims. There is violence against woman; many women are brutally beaten, and sometimes they are forced out of their houses at night… Also violence is committed against children, weak people and strangers who have no support.
This violence is spread in the Islamic societies, but not all Islamic societies are violent. I avoid generalisation, because it is but ignorance. It is highly recommended that the houses of the knowledge seekers and those who go to Masaajid (Mosques) regularly should be heaven-like even if these houses are small, and that they should be full of mercy even if they are not well-furnished. Usually, the powerful people are violent and so are the opposers. I seek refuge in Allah from it. This violence is refused and condemned.
* Violence and cruelty refer to weak personality and lack of balance
Dear brothers and sisters! The widely prevailing aspects of violence all over the world are the main reason behind the catastrophic events in it, because violence brings about violence. Let me elaborate on this point and shed light on the horrible features of this violence. Violence could be the very harmful effect of the dangerous mental state of the violent person. He mistakenly thinks that giving other people the impression that he is a fearful person will enable him to have a strong character and make people freeze when he passes by. Actually, this way of thinking indicates how weak this person is; it is resulted from mental disorder, inferiority complex and guilt complex.
Dear brothers and sisters! Narrated Jarir Ibn Abdullah, may Allah be pleased with him:
“The Prophet (Peace be upon him) had never prevented me from entering to see him since I embraced Islam, and whenever he saw me, he used to meet me with a smile.” [Bukhari and Muslim]
That’s how the Prophet (Peace be upon him) was.
* Forms of cruelty and violence
1. Cruelty and violence in speech
I am addressing every boss, President, Governor, Minister, Emir, King, Managing Director, Director, school director, hospital manager, and whoever frowns at people, and whoever likes to make people fear him thinking that doing so makes him a wise leader and a powerful man. This is absolutely wrong; your strength is derived from being merciful, modest, and from being admired by your surroundings.
Aggression can be represented by shouting at other people and raising one’s voice while talking to them. Scholars said:
“The ‘Adalah’ (The foundation of beliefs and manners) of someone is negatively affected if he shouts at home, threatens other member of the family and says dirty words.”
Loud voices are repeatedly heard at night from what supposed to be “Islamic homes.” Hereinafter some example: Cruelty can be manifested when a woman gives her husband a watch as a gift, and he asks, “How much does it cost?” Upon telling him, he says, “They ripped you off. It is a high price for such a watch.” This kind behaviour is unacceptable to someone who offers you a gift.
Also cruelty can be noticed when a man gives his wife a rose, and after smelling it, she throws it away and says, ”It is odorless.”
The Prophet (Peace be upon him), said:
“A good word is charity.” [Muslim]
Some people turn faces beat red, embarrass one another, make fun of the words of each other and belittle one another. People misbehave to each other even when insignificant issues in life are discussed not the serious topics of the creed. It is an act of violence to cause other people fish in troubled waters, look down to others, embarrass people, frown at them most of the time, be ill-tempered or say bad words to others.
2. Physical cruelty and violence
Dear brothers and sisters! In addition to attacking others, hitting, fighting, and killing, we have seen in some national and state assemblies people using chairs to hit others. This is a kind of violence.
* Causes of cruelty and violence
1. Cruelty against women
The members of some families are harsh, cruel and lack affection towards one another. Greeting is replaced with beating, kidding is replaced with cruelty. Latest studies have proved that fifty to eighty percent of those who beat their wives saw their fathers beat their mothers. The adapted behaviour of the child is based on what he sees. Hence, the patient, calm and tender father spreads mercy, tenderness and patience amongst his family, whereas the cruel and violent father, who shouts all the time, spreads in his absence violence, cruelty and shouting amongst his family.
2. Violence against children
Dear brothers and sisters! Another kind of violence is the one committed against children. A ruthless teacher may beat his student severely for a trivial mistake. Treating students harshly destroy their personalities and causes them psychological complexes. These complexes are also caused when a teacher makes fun of a student, his family, his appearance, or his weakness at a certain subject. Do you know why children suffer from these complexes? Because of a ruthless cruel father, a harsh mother or a violent teacher. Children are just like roses which are easily smashed by cruelty.
Some fathers put down their children, beat them severely and hush them before visitors if they want to speak. What if the man who treats his children badly was sterile? What if he had a son and he got sick? What if this son died? would not the father’s heart break if something wrong happened to his son?Some men don’t know that having a wife is a blessing, some women don’t know that having a husband is a blessing, some fathers don’t know that having children is a blessing, and some children don’t know that having a father is a blessing.
Dear brothers and sisters! The Prophet (Peace be upon him), said:
“I start the prayer intending to make it long, then I hear a child crying, so I make it brief lest I cause hardship to his mother.” [Bukhari]
The Prophet of Ummah, who used to read many verses of Qur’an in Al-Fajr Salah (Prayer), read only short verse lest he caused hardship to the mother whose child was crying. Why are we emotionally drained? Why did we treat other people cruelly? Why do we raise our children to respect worn-out traditions such like revenge and retaliation?
Dear brothers and sisters! Violence is the main cause of most divorces. When a husband divorces his wife for no reason he is destroying his children. They get torn between their mother and their father.
Dear brothers and sisters! Most of houses are full of violence, and schools are like military barracks where the heads of students are saturated with information. Moreover, teaching methodology is based on educating children and giving them information at the expense of raising them and building their personalities. The Prophet (Peace be upon him), said:
“Instruct other people and don’t rebuke them, because the instructor is better than the rebuker.” [Reported by Al-Harith]
3. Cruelty of media
Dear brothers and sisters! Someone said to me, “All you can watch on TV is violence, cruelty and sex.” That is exactly what one can watch on TV; violence and killing scenes are displayed on TV, whether the purpose is to inform people about what is going on (like in the news) or to entertain them (like in the movies and TV shows). Whenever you watch the news, you see killing scenes, you see bloodshed, you see burning the people’s properties, you see the killers and the injured, do not you? Do not these scenes affect our children negatively? They accumulates in their subconscious and later on they become violent even in their houses. Actually, the international events are violent makers; there are invasions and wars in many countries such as the forty-year-war in Sudan, war in Afghanistan, war in Iraq, war in Syria, etc.
4. International cruelty and violence
Actually, the international events are violent makers; there are invasions and wars in many countries.
At the summit conference which was held two years ago, someone said, “the Security Council is nothing but ‘horror council.’” All its resolutions are imposed only on weak countries. When the Security Council imposes economic sanctions on a country, who pays the price? Absolutely the poor people, while those who are supposed to be punished get away with it. Only the poor people pay the price. The Security Council which demands states to be democratic, is in itself oppressive in dealing with those countries as it uses double standard policy, is not that violence? Is not the ‘VETO POWER’ an act of violence? Is not it oppression? Is not it cruelty? What did the Spanish guest say at the summit conference? He said, “Terrorism is caused by oppression, tyranny and marginalisation.” Wallahi this is absolutely true.
5. Cruelty of traditions
Dear brothers and sisters! We inherited traditions and customs of severe and violent nature and they have no relation whatsoever to our religion, depriving some heirs of inheritance and revenge are only some examples. For example, the case of revenge; for what sin the relatives of the killer should be killed? Avenging a murdered man involves the killing of an innocent man for a crime committed by a relative or someone of the same clan? Allah the Almighty says:
“And no bearer of burdens shall bear the burden of another.” [Surah Al-An’am, 164]
Even the crimes of honour have nothing to do with our religion. The first lady in Islam, Aisha, may Allah be pleased with her, the Prophet’s wife, was falsely accused of being unchaste in Hadith Al-Ifk (the slanderous rumour that was fabricated by some hypocrites about Aisha) but what did the Prophet (Peace be upon him) do? He waited, because he had no proof to confirm that accusation or deny it, until Allah from above seven heavens declared her innocence.
How many crimes are committed in the world for honour!!!
6. Cruelty against the poor
Dear brothers and sisters! When a companion (Sahabi) caught a man in his garden eating some of its fruits, brought him to the Prophet (Peace be upon him) accusing him of theft, what did the Prophet (Peace be upon him) do? He said:
“He was ignorant; you should have taught him, he was hungry; you should have fed him.” [Hadith sahih, by Al-Hakim in His Mustadrak]
Here, the Prophet Muhammad (Peace be upon him) dealt with the causes of the problem (Ignorance, hunger and poverty), not with its results.
He (Peace be upon him) said:
“You are given help and provision (from Allah) because of your weak ones.” [Bukhari]
If you feed the weak person when he is hungry, cloth him when he has no clothes, teach him when he is ignorant, treat him when he is sick and gives him information when he lacks it, this person will be a solid and beneficial member in the society. Consequently, the society will be strong enough against whatever may penetrate it.
Unfortunately, today, some Governments and some factory owners pay the workers 20,000 Naira per month while they need 50,000 Naira for transport only, they only have 20,000 Naira monthly. What can such workers buy? How much do they pay for electricity and essential needs? Can they be able to take care about the educational problems of their children? Can they buy any meat or clothes. As there are no jobs, and with the spread of unemployment they have to accept this little payment while the Governments and the owner of the factories don’t care to spend a hundred thousand Naira per day. With this kind oppression, they are always shouting they need peace in the county, Wallahi NEVER! Azzaluman banza azzaluman wofi!!!
7. Oppression
Dear brothers and sisters! Please listen to the following Prophetic Hadith:
“The Jews collected for Abdullah Ibn Rawaha pieces of their women’s jewellery as a bribe, but Abdullah Ibn Rawaha said, “O tribe of Jews! What you have offered as a bribe is forbidden. By Allah, I came to you from the most beloved to me of Allah’s creation, and you are among the most hateful to me of Allah’s creation, but it does not prompt me to deal unjustly with you.” They said, “This is what supports the heavens and the earth.” [Bukhari and Abu Dawud]
* The negative effects of cruelty and violence
Dear brothers and sisters! Being prevailed as a social phenomenon, violence causes gradual destruction and weakness of personality, not to mention destroying talents, potentials and capacities. Moreover, violence causes cowardliness, hesitation, confusion, fear of trying and fear of committing mistakes. Violence makes people concerned about other’s opinions, and it stops them from being happy and enjoying their lives. It also has bad effects on the person and on those around him. The most dangerous effects of cruelty is breaking up families, states, countries, societies, groups, and institutions.
* Alternatives of cruelty and violence
1. Dialogue
The alternative lies in dialogue. I would like to address the father: talk to your children, be their friend, teach them instead of rebuking them, listen to their complaints, check their needs, sit with them and be their therapist. Don’t build barriers between you and them or make them afraid of you when you get home and be relieved when you go out. A characteristic of a successful father is that his children rejoice his coming back home, wish that he lives longer and never wish that he dies.
Wallahi I was told by a doctor that after he finished examining one of his patients, he told his children that their father is not seriously sick. Upon hearing that, the children frowned and scowled, because they wished that their father had a serious disease. That father was stingy and wicked, so his children wished for his death.
Dear brother and sisters! If you are a manager, talk to your employees, find out what bothers them and what makes them get hurt. Ask them how they can satisfy their needs with such little salary, try to help them and give them top priority. If you are a teacher talk to your students. Use dialogue with all those around you, but have the Qur’an as the basis of your dialogue, we should have authentic evidences, and a method of research. Use dialogue even with deviated people. Can you imagine how unacceptable it is for a young man to ask the noble Prophet (Peace be upon him) to give him permission to commit adultery!
Abu Umamah Al-Bahili, may Allah be pleased with him narrated:
“Once a young man came to the Prophet (Peace be upon him), asking permission for committing adultry. The people, then, started to rebuke him and said, “shush, shush.” Then he Prophet (Peace be upon him) asked him, “Do you like it for your mother?” “No may Allah make me a sacrifice for you,” the man replied. “So are people,” the Prophet (Peace be upon him), commented. The Prophet (Peace be upon him), asked again, “Do you like it for your daughter?” “No may Allah make me a sacrifice for you,” the man replied. “So are people,” the Prophet (Peace be upon him), commented. The Prophet (Peace be upon him), asked once more, “Do you like it for your sister?” The man replied “No may Allah make me a sacrifice for you.” The Prophet (Peace be upon him), commented, “So are people.” The Prophet (Peace be upon him), eventually asked, “Do you like it for your aunt?” The man replied, “No may Allah make me a sacrifice for you.” The Prophet (Peace be upon him), commented, “So are people.” Whereupon the Prophet (Peace be upon him), placed his (blessed) hand upon him and said, “O Allah! May you forgive his sins, purify his heart and make him chaste.” The young man did not pay attention to anything else thereafter.” [Ahmad and Al-Tabarani in Al-Kabir]
See how Prophet Muhammad (Peace be upon him) used dialogue not violence.
2. Modesty
Dear brothers and sister! When our life is based on teamwork system, we will be all in one boat (as one group). Thus, our success and failure will be collective. To accomplish such a target, we should not achieve our triumph by weakening our brothers, we should not strengthen ourselves by causing them deterioration nor should we collect our wealth by impoverishing them. When we work together as one team, we will all survive In Shaa Allah. Allah the Almighty says:
“The believers are nothing else than brothers (in Islamic religion).” [Surah Al-Hujurat, 10]
Whosoever considers himself superior to others is a racist. When a Bedouin entered upon the Prophet, may Allah have peace and blessings upon him, he asked, “Who is Muhammad?” This indicated that the Prophet (Peace be upon him) could not be distinguished among his Companions.
“The believers are nothing else than brothers (in Islamic religion).”
3. Justice
Dear brothers and sisters! Wallahi, justice is the pillar of ownership, of the successful state, of the successful nation, of the successful family and of the successful factory, where rules are applied to all its workers alike and of every institution.
The Prophet (Peace be upon him) said:
“The people before you were destroyed because they used to inflict the legal punishments on the poor and forgive the rich.” [Bukhari and Muslim]
4. Cheerfulness
Sometimes we get bored, so it is preferable to cheer up ourselves from time to time. It was reported in the tradition:
“Amuse your hearts every other hour, because if the heart is fed up with something, it becomes blind [of it].”
You can enjoy yourself by telling nice jokes, kidding your family, smiling, laughing and going for a halal picnic even if it was humble, to a nearby area and by a bus. These things bring joy to family members. Actually, cheering up your heart and soul moderately makes your souls tranquil. Spreading kind words has the same effect, and remember that a good word is Sadaqah.
5. Forgiveness
About spreading forgiveness Allah the Most High says:
“Let them pardon and forgive.” [Surah An-Nur, 22]
And He the Almighty says:
“But forgive them, and overlook (their misdeeds). Verily, Allah loves Al-Muhsinun (good-doers).” [Surah Al-Ma’idah, 13]
And He says:
“So turn away from them (O Muhammad), and say: Salam (peace)! But they will come to know.” [Surah Az-Zukhruf, 89]
Abu Hurairah narrated, the Prophet (Peace be upon him) said:
“The strong man is not the one who can overpower others. Rather, the strong man is the one who controls himself when he gets angry.” [Bukhari and Muslim]
Dear brothers and sisters! When you go to sleep, why do not you supplicate and ask Allah for the best for your fellow believers and Muslims (male or female) with no exception? Why don’t you make Du’a exclusively for those who oppressed and insulted you? Why don’t you follow the example of the Prophet (Peace be upon him)? He was seriously beaten yet he said:
“O Allah, forgive my people, for they do not know.”
Our master Abu Bakr, may Allah be pleased with him, felt deeply hurt and he was taken by his human nature when a person, to whom he used to give charity, insulted his daughter (Aisha, may Allah be pleased with her) in Hadith Al-Ifk, so he decided to stop giving him charity. As a result, Almighty Allah blamed him saying:
“And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen, Al-Masakin (the poor), and those who left their homes for Allah’s Cause. Let them pardon and forgive. Do you not love that Allah should forgive you???” [Surah An-Nur, 22]
Abu Bakr As-Siddiq burst in tears upon listening to this Qur’anic verse and said:
“Sure, I love that Allah forgives me.” 
So he resumed giving charity to that man although he was mistreated by him.
The Prophet, may Allah have peace and blessings upon him, said:
“There was a merchant who would lend money to people. Whenever he saw a poor person who could not pay, he would tell his workers, ‘Write off his debt that Allah may forgive us.’ So Allah forgave him.” [Bukhari and Muslim]
* Lenience is part of the religion
Dear brothers and sisters! Allah the Almighty says:
“The believers are nothing else than brothers (in Islamic religion).” [Surah Al-Hujurat, 10]
My beloved people! Till when shall we keep paying lip services about the religion and refrain from adapting its way and method?
Most of us, as Muslims, are too far from the Prophetic conducts and those of the esteemed Companions. Is not it time to teach our children how to respect others and consider their rights? Is not it time to teach our children how to be keepers of the public interests? Is not it time to teach our children how to abide by the common sense, and how to say those words that are the best as Allah recommends us in the following Qur’anic verse:
“And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best.” [Surah Al-Isra’, 53]
“That are the best” means that there could be thousand of kind words, but you should choose the best of them. Allah the Most High says:
“Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching.” [Surah An-Nahl, 125]
There is a big difference between inviting people to the way of Allah with wisdom and arguing with them; when you argue with people, you are challenging them. For some people, the ideas they are convinced by are linked to their dignity. Thus, if you want to win the argument, you should argue with people in a way that is better. Allah the Almighty says:
“Say (O Muhammad to these polytheists, pagans, etc.) “Who gives you provision from the heavens and the earth?” Say: “Allah, And verily, (either) we or you are rightly guided or in a plain error.”?” [Surah Saba’, 24]
These are the manners which are indicated in the Noble Qur’an, and which are required to be adapted by dialogists.
The Prophet (Peace be upon him) said:
“A believer will attain by his good behaviour the rank of one who prays during the night and observes fasting during the day.” [Abu Dawud, By Aishah]
A man with good conducts will attain the rank of the one who prays during the night and observes fasting during the day.
O Allah, indeed we are Your slaves, and the children of Your slaves, and the children of Your female slaves, our forelocks is in Your Hand, Your command over us is forever executed and Your decree over us is just. We ask of You with all Your names, which belong to You, which You have named Yourself with, or which You have taught someone from Your creation or revealed it in Your Book or that which You have taken unto Yourself with the knowledge of the unseen with You, that You make the Qur’an the life of our hearts and light of our breasts and keep away from us our sadnesses, and that our grief goes away.
Lastly, we pray that the forth coming 2019 elections in Nigeria brings about: peace for all, security for all, education for all, food for all, befitting employment for all, unepileptic power supply, world class health care centres and diversified booming economy…this is our dream!!!
Praise be to Allah, the Lord of the Worlds, the Ever-Living, Who does not die, and Peace and Blessings upon our Prophet Muhammad and upon all his family and Companions.
Your brother, Imam Murtadha Muhammad Gusau, writes from Okene, Kogi State, Nigeria. He can be reached via: gusaumurtada@gmail.com or +2348038289761.

[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Friday Sermon: Will They Not Use Their Mind, Intellect And Reason To Understand? By Imam Murtadha Gusau

In the Name of Allah, the Most Gracious, the Most Merciful
All praise is due to Allah, the Lord of the Worlds. He guides His obedient servants to His love and admits the doers of good to His Paradise.

I bear witness that there is no deity save Allah, having no associates. I also bear witness that our Master Muhammad is the Servant of Allah and His Messenger. May the peace and blessings of Allah be upon him, his pure blessed family and companions, and all those who follow them sincerely and in righteousness till the Day of Judgment.

Dear brothers and sisters! In Islam, reasoning is considered as one of the great fundamentals in man.

And Islam is the only religion which has elevated the status of the human mind and declared its importance. The human mind is the faculty through which man can be charged with duty and responsibility. It is man’s intellect that makes him acknowledge his Creator, the mysteries of creation, and the Supremacy of his Creator. The Qur’an addresses man’s intellect and urges him to look at the Universe and meditate upon its existence in addition to studying it for the benefit of mankind and to strive to make the earth prosper and thrive. Moreover, there is nothing to indicate that Islam prohibits Muslims to use their sense of judgment or that it is against scientific or academic thought.

It behooves us to state that Islam commands man to use his faculties of thinking and reasoning. Allah the Most High says:
“Say, ‘Travel throughout the earth and see how He brings life into being …’” [Surah Al-Ankabut: 20]

Islam also blames those people who do not employ their intellectual faculties of thinking, reasoning, and meditating, and the Qur’an describes such people thus: “We have created many jinn and people who are destined for Hell, with hearts they do not use for comprehension, with eyes they do not use for sight, with ears they do not use for hearing. They are like cattle, no, even further astray: these are the ones who are entirely heedless.” [Surah Al-A’raf: 179]

Furthermore, the Qur’an considers not using one’s sense and reason a sin, and describes what will happen on the Day of Judgment to those who refused to believe in Allah: 

“They will say, ‘If only we had listened, or reasoned, we would not be with the inhabitants of the blazing Hellfire.” [Surah Al-Mulk: 10]
My respected people! The faith of Islam draws man’s attention to the fact that Allah has made the entire universe subservient to him.

It is consequently his duty to use his powers of intellect for the welfare of all mankind and the fruitfulness of the earth. The following Qur’anic verses confirm this matter: “It was He who brought you into being from the earth and made you inhabit it.” [Surah Hud: 61]

And He the Almighty says: “He has subjected all that is in the heavens and the earth for your benefit, as a gift from Him. There truly are signs in this for those who reflect.” [Surah Al-Jathiyah: 13]

Therefore, the whole universe is a domain where man can exercise his powers of intellect without any prohibition or opposition to his thought provided that it, for the welfare of mankind. Everything that benefits mankind or entails prosperity and wellbeing is encouraged by Islam. 

The Qur’an and the Hadiths of the Prophet are the two sources of the Faith of Islam, and to follow the religious rulings and observances stated in them is compulsory upon every Muslim. However, he is perfectly free to think, meditate, ponder, and study everything in the world in which he lives.

This is what the Prophet referred to when he said:  “You people are better acquainted with the affairs of the world in which you live.”

Freedom of thought and academic or scientific research is guaranteed by Islam, provided that it does not violate the sanctity of faith, beliefs and divine texts such as the Qur’an and the Hadiths of the Prophet (Peace be upon him). Any attempt to change, distort, add, omit, or ridicule any of these noble texts is not only forbidden but is also an unforgivable sin. For the rest, everything in the world may be researched, studied, or investigated.

* Reasoning in the Qur’an
Dear servants of Allah! The Qur’anic verses that talk about mind and its derivatives and all related issues are close to one thousand verses in our noble Book. Allah the Almighty says:
“will they not then understand?” [Surah Yasin :68]
“Do they not look.” [Surah Al-Ghashiyah :17]
“Will you not be admonished?” [Surah Al-An’am :80]
* Man is a mind with recognition, a loving heart and a mobile body

Dear brothers and sisters! You all know that man is a mind with recognition, a loving heart and a mobile body, and he should fulfill the mind’s need with knowledge, the heart’s needs with love and the body’s needs with food and drinks, and he who fulfills these needs will excel, and he who fulfills a need while neglecting the others will deviate.

Man is a soul that is his entity, his own addresser, and his own blamer, the soul is the one that believes, disbelieves, sublimes, degrades, loves, hates, thanks, disowns, treats fairly, and pays effort.

Man’s soul is his entity, and it never dies, but tastes death which means death is a separation between man’s soul and the vessel it was in (the body), and this separation is because the divine supply comes to an end which is here the spirit (the divine supply).

To clarify: It is like electricity to a device, so is the soul when separated from the vessel it was in (the body) leading to death.

Don’t forget that this lamp goes dead either by cutting off the electric current or by smashing it while it is still connected to the current which resembles killing. So death is cutting off the supply, while killing is destroying the body so it won’t accept this divine supply and death occurs.

Anyhow, wisdom is to look after your soul as it is eternal, yet the western civilisation unfortunately, taking into account all its accomplishment, looks after the body only.

And those accomplishments are over after death, while Islamic civilisation accomplishments start with birth and never end and they last forever and ever.
There is a delicate truth, Allah the Most High says:
“Would that your Lord put an end to us!” he will say, “Nay, but you shall abide!” [Surah Al-Zukhruf :77]
The human being tastes death.
* Reasoning is a comprehending power fed by knowledge
Honourable brothers and sisters! Allah bestowed man with mind which is a comprehending power and a superior need for knowledge, and unless this need is fulfilled, man descends from his humane level to an unsuitable level.
Unless this superior need is fulfilled, unless man seeks the truth, the secret of his existence, the purpose for his existence, the mission he was burdened with by Allah, and the commandments he was charged with, and unless he asks where from and where to and why and take his time to find the truth, and unless he seeks knowledge, he will descend from his humane level to an unsuitable level.
There are two types of People: a knowledgeable one and a knowledge seeker and there is no good in any other.
And knowledge is better than wealth, for knowledge guards you while you have to guard wealth. Knowledge increases the actions, but wealth gradually decreases as it is spent. Those who amass wealth, though alive, are dead to realities of life, and those who achieve knowledge, will remain alive through their knowledge and wisdom even after their death, though their faces may disappear from the community of living beings, yet their ideas, the knowledge which they had left behind and their memory, will remain in the minds of people.
Remember that there are three kinds of people: one kind is of those learned people, the second is the kind of those who are acquiring the above knowledge and the third is that class of people who are uneducated. They follow every pretender and accept every slogan, they have neither acquired any knowledge nor have they secured any support of firm and rational convictions so my brother be careful that you are one of them.
These are the words of our Master Ali Ibn Abi Talib (may Allah be pleased with him).
Hence, reasoning is a comprehending power and unless you fulfill this need you will descend from a humane level and approach a Bohemian level, thus Allah the Almighty says:
“(They are things) dead, lifeless: nor do they know when they will be raised up.” [Surah Al-Nahl :21]
Also Allah the Most High says:
“They are only like cattle; nay, they are worse astray in Path.” [Surah Al-Furqan :44]
Allah the Most High again says:
“They are as (worthless as hollow) pieces of timber propped up, (unable to stand on their own).” [Surah al-Munafikun :4]
And He says:
“But you cannot make those to hear who are (buried) in graves.” [Surah Fatir :22]
Honourable brothers and sisters! You can’t assure your entity and your human nature unless you seek knowledge.
* The mind is a collection of principles
Dear brothers and sisters! What is the nature of mind? It is a collection of principles.
1. The first principle: causality
The first principle is causality as your mind is unable to comprehend anything without a reason for it, for example if you locked up the door of your house and no one has an extra key for this door, then you traveled after turning off all lights, but when you came back you saw from a distance through the windows the lights are ON in your house, in this case you would be unbelievably worried, and if your wife asked: why are you worried? Well who entered the house?
Because your mind won’t believe that those lights were turned on by themselves, and this mind won’t comprehend something without a reason.
Would your mind believe that a plane of the most developed designs was built up in scrap yard by placing dynamite and exploding it and as a result the plane was built?
Is there one in 2 billion chances that any human who would accept that?
The plane is an outcome of hundred years of expertise and engineers, experts in physics and chemical laws, in astronomy and machines, in motion, in wind resistance, and enormous amounts of money.
Would it be possible that a plane is built out of an explosion in a scrap yard?
That resembles saying that you planted a bomb in a printing press that has ink, letters and paper and you expect an awesome dictionary of 1000 pages, with sorted verbs in red colour, explanation in green colour, and a biography dictionary included, all this as an outcome of that explosion, is that possible?
Therefore mind would never accept anything without a cause that has a cause that has a cause, in sequence till you reach the Creator of causes (that is Allah the Almighty).
The Great Allah is in our minds leading us to Him, who is the Creator of causes? Allah the Almighty would be the answer.
Causality system is based on installing it by Allah in His creatures where the mind uses it to lead you to your Creator gradually, just like asking which is first the chicken or the egg. But who created the first chicken? It is the cause’s Creator (Allah).
His mind won’t comprehend something without a reason.
2. Second principle: purpose
Equally, mind can’t comprehend anything without a purpose, and would ask: why was this thing put here, what is the purpose?
Why the brain is in the skull? It is because the brain is the most dangerous and sensitive system in human being.
Why is there a fluid between the brain and the skull? Because it works as a shock absorbent.
Astronomers built their space ships imitating the brain for protection.
There is a fluid between the capsule where the astronomers are and the body of the ship so when a collision with an air layer occurs it spreads the shock all around the ship’s body.
When a child falls to the ground you can hear the thud of the collision between his head and the ground yet the brain remains intact and that is because of the shock absorbent fluid around the brain as it spreads the shock all around the brain area.
Why is the eye in a bony socket? If not, then anyone who falls to the ground would lose his sight, so the eye is in a fortified fortress. The purpose of putting the eye in a bony socket is to protect it, the purpose of putting the spinal cord in the vertebral column is to protect it, the purpose of putting the red cells generators (the most serious generator in human being) in the bone marrow is to protect it, the purpose of putting the womb (the place of rest, firmly fixed) in the pelvis is to protect it, and the purpose of putting the heart in the chest cage is to protect it.
Therefore thinking should be in the purpose and not in the cause; what is the purpose of putting the heart in the chest cage? If someone was hit severely on the chest, the bones will absorb it keeping the heart in fortified fortress. What is the purpose of sensory nerve’s absence in the hair? Because if they existed then every hair cut would need a hospital and an operation under full anesthesia. What is the purpose of sensory nerve’s existence in teeth? So if a decay reaches the sensory nerve you wouldn’t be able to sleep at night (because of pain) and you ought to go to the dentist and fix the decayed tooth or you will lose it.
If your mind wondered around thinking of purposes: why this joint is bent towards inside? What if it wasn’t a joint, what is the purpose of this joint? So you can eat, and if you didn’t have that joint you would need to lay face down to the ground to eat just like the cat.
Why there are muscles in the bladder? So it will void in a short time or else you would need fifteen minutes or half an hour to void the bladder if not for the contracting muscles. Why do you have a bladder? Because the kidney secrete one drop of urine every twenty seconds and if not for the bladder (where urine accumulate) you would be in need for diapers because the process will last for five hours.
Why does your mind reflect on your own creation? So you will know the greatness of Allah the Almighty.
Why Allah put in the infant’s spleen an amount of iron enough for two years? Because there is no iron in mother’s milk.
So subconsciously you think of the cause and the purpose.
Hence the human mind does not comprehend without reason or purpose.
3. Third principle: harmony
Contradiction is not accepted. Would you believe a man’s existence in Abuja and Lagos simultaneously?
Impossible, as mind rejects contradiction and would never comprehend anything without a reason and a purpose.
Yet the most remarkable thing is that universal laws are based on causality, purpose, and harmony, and unless there was a perfect match between the mind and universal laws, mind would freeze its great mission which is to know Allah the Almighty.
If the universe was without the principle of causality, and something existed suddenly without any reason that might confuse the mind, while on the other hand if the universe was based on principle of causality but the mind wasn’t, then you would say: since the cause is not a necessity for something to exist then this universe would have no creator as if you are asking: which comes first the chicken or the egg, but who created the first chicken? Who is the cause’s creator? It is Allah the Almighty.
Hence, Allah the Almighty, He who created causes, takes you gradually through the principle of causality to His entity, while through the principle of purpose will take you gradually to the objectives you are aiming at in everything around you.
The cow produces ten times of milk more than its calf needs, the question to be is: Whom is this milk for? Allah the Almighty says:
“And cattle He has created for you (men).” [Surah Al-Nahl :5]
If you read on about the topic of the three principles of causality, purpose and harmony, you would realise that reasoning is a means to know Allah, and the remarkable thing is that the perfect match between reasoning and universal laws is the reason behind the high effectiveness of reasoning.
* The mission of mind is limited
But the mind has a limited mission, how is that?
It is like if you have a super market with a very advanced and expensive scale in it geared up with memories, but though it is so advanced yet its mission is limited as it weighs only objects that vary between five grams and five Kilograms, and if you wanted to weigh your car with this scale and you put it on the ground and ran over it you would break it.
Can you say in this case that the scale is no good because it broke?, we would tell you it is your fault as you used it oppositely to what it was made for.
Dear brothers and sisters! When one of us enters the university campus he will realise (with his mind) all its features such as the luxurious nature of the buildings, its lush gardens, marvelous halls with their sound proof walls, luxurious seats, mobile boards, sound amplifiers, and projectors, its dormitories, administration buildings, laboratories, auditoriums, and theatres, but are you able to know who is the dean? Impossible.
Are you able to know what are the bylaws, on which it is determined which student to accept, expel or dismiss? Impossible.
The mind isn’t enough it needs authentic news so we need the mind and we need reporting.
* The three circles of knowledge and their means
The circles of knowledge are of three kinds: the knowledge of tangible nature, the knowledge of intellectual nature, and the knowledge of divine reporting. Read them as follows:
1. Tangible knowledge: obtained by the five senses
The lamp glows while the fan’s sound is audible, and this is a brown colour, while this is carved wood, so the five senses are the only certainty means in the materialistic field or their extensions such as Microscope or Telescope, so every thing of materialistic nature is realised by the five senses, and absolutely there is no disagreement over this field.
2. Intellectual knowledge: obtained by the mind
The certainty means of the intellectual field is the mind which mission is to see a materialistic thing or to see the traces of materialistic thing and judge it without seeing it.
For example if the mind saw foot prints it would say: foot prints are traces of walking, and when it saw a small stream of water it would say: it is a trace of a brook, and if it saw a dung it would say there is a cattle, or if it saw smoke behind a wall it would say: there is no smoke without fire, and this is the mission of the mind as it believes in something when it is given its traces, it is the means to believe in things with veiled entity but obvious traces.
The glowing lamp and the speaker’s sound are traces of electricity, so the mission of the mind is limited to this field. Therefore the certainty means of anything with visible entity and traces like this glass is the five senses, you touch the glass with your hand and feel if it was hot or cold, while you see it with your eyes, and if it has a sound you listen to it with your ears, so the certainty means of the materialistic thing that has a visible entity and trace is the five senses.
But if we saw smoke without fire we would say: the fire entity is invisible while its trace is visible which is smoke but the mind judges and says: there is no smoke without fire.
3. Divine reporting: through revelation
When the entities and the traces of things are invisible the mind would become idle as this is beyond its mission and we call it the metaphysical field, the field of news from the ancient past, after death, and the angels.
Believing in angels and Jinn belongs to metaphysical field.
So again materialistic field is of things with visible entity and trace and is realised by the five senses, while the intellectual field is of things with invisible entity but visible trace and is realised by mind, but whatever has an invisible entity and trace, it is known by authentic news reported to us, and it is that obvious.
If you entered a house and you saw a pitcher or a glass of water, they would belong to the materialistic field.
If you saw a glowing lamp it is a trace of electricity and you would say: there is electricity in this house either from the public net or from a generator, but if you saw a closed closet you would never guess what is inside this closet no matter how much rational or intelligent you might be and if the owner of the house told you: I keep my precious books in this closet then you were told the news by him.
* Wisdom requires putting everything in its proper place
The certainty means of things with visible entity and trace is the five senses, while the certainty mean of things with invisible entity but visible trace is the mind, and the certainty mean of things with invisible entity and trace is the authentic news.
Your cleverness is to put any religious issue in its right place, but when you use your mind in the third field you will get it confused.
A man might say I don’t believe in Allah or bring me an evidence of angel’s existence, well there is none.
If he said I want a scientific evidence of angels, Jinn, or hereafter’s existence, well these are issues that have been reported.
* What is beyond reasoning is reported by Allah
There is a delicate issue, when a Da’iyah (missionary person) debates over metaphysical issues with someone who denies the existence of the religion, in this case he will be in a great confusion as he has no evidence for the mind, so your cleverness is to put any issue in its right place either it was materialistic, intellectual, or metaphysical.
Dear brothers and sisters! We should believe without doubt that no matter how sharp-sighted you are (sometimes you are told by a doctor that your eye’s rate of sharpness is 12 over 10 which means you can read the last row of letters and know all its directions because if you can read the row before last it gives you the rate of 10 over 10). But no matter how sharp sighted you are, it is useless without the light which is between you and the visible objects, so when a blind man sit with a sharp-sighted man in a dark room, both of them become equal.
As the eye is useless without a light that intermediates between it and the visible objects, so is the mind that is useless without a leading revelation, so light to the eye is like revelation to the mind, hence Allah the Most High says:
“For he thought and he plotted; And woe to him! How he plotted! Yes, woe to him! how he plotted! Then he looked round; Then he frowned and he scowled; Then he turned back and was haughty; Then said he: “This is nothing but magic, derived from of old; This is nothing but the word of a mortal! Soon will I cast him into Hellfire! And what will explain to you what Hellfire is? Naught doth it permit to endure, and naught doth it leave alone! Darkening and changing the colour of man! Over it are Nineteen.” [Surah Al-Mudathir :18-30]
The Qur’anic verse means that the human mind will go astray without celestial revelation, and this is exactly what we suffer most about the western civilisation as they use the mind only and for that they are in deep darkness while the Muslims are sleeping in the sun light.
* The justifiable mind and the straightforward mind
We have two kinds of minds, a straightforward mind and a justifying mind. the straightforward mind is the one which leads you to the truth while the justifying mind is the one that is used for what it was not created to do.., how?
To elaborate: imagine you have a very expensive printer that would let you gain lot of money if you used it to design covers, cards, calendars, and diaries, yet if you used it to produce counterfeit money you would end up in jail.
So the same machine could be used in high paid artistic commercial work or could be used in unlawful job then it would be the reason of putting you in prison.
Thus, mind without revelation might be dooming to its owner. Allah the Almighty says:
“We will drag him by the forelock.” [Surah al-Alaq :15]
The forelock is the place where decisions and judgments are made.
“A lying, sinful forelock!.” [Surah al-Alaq :16]
So when man takes the wrong decision his mind is held responsible for it.
To explain: if a person owns a very expensive house and he sold it for foreign currency and he has a device in his pocket to detect the counterfeit money (which shows an orange light for the genuine money and another colour for counterfeit money), but when he sold his house for hard currency he didn’t use this device. This device resembles the mind, now in his other pocket there is a list of the counterfeit money’s numbers and this resembles the Islamic law, so this man neither used his mind nor applied the Islamic law so it took him by surprise that the whole sum was counterfeited and he lost his house because of his own bad judgment.
Hence dear brothers and sisters, a straightforward mind leads you to the good, success, prosperity, belief in Allah, obedience to Allah, to be of service to mankind, and closeness to Allah, whereas the justifying mind is like occupying a country claiming that you are doing so for liberty and democracy, while the facts show the otherwise as you despoiled its fortunes, and killed people without consideration, hence, the justifiable mind is very dangerous, degraded, and disreputable.
This kind of mind covers lust, twisted desires, and degradation, and whenever you sit down with a sinner and you listen to his justification for his actions, you know that he is using his justifying mind, and whenever you meet a wise, pious, and believing man, you know that he is using his straightforward mind.
Therefore righteousness is a circle where four lines intersect: the authentic reporting, straightforward mind, pure instinct, and objective reality.
Dear brothers and sisters! As I said a while ago, when you use your brain opposite to what it was created for, it will be devastating. Allah the Almighty says:
“For he thought and he plotted; And woe to him! How he plotted!” [Surah Al-Mudathir :18-19]
But the mind is inspired by heavenly revelation, and by the instructions of the wise creator.
* Mind is a mean to reach Allah but not to comprehend Him
Mind could be your means to find Allah, yet it is incapable of comprehending Him, Allah the Most High says:
“Nor shall they compass aught of His knowledge except as He will.” [Surah Al-Baqarah :255]
It is the same as if you rode a vehicle to take you to the shore yet you can’t sail with it deep in the sea, and as I have just said, anything that your mind is incapable of comprehending was reported by Allah.
As if your mind is a horse that you ride to the front door of the Sultan but when you enter his palace you do that alone without the horse, so with your mind you find Allah but if He ordered you, that order should be carried out by you to the letter.
Another example: When a man tried to find a physician who is highly experienced, sincere, qualified, and with exceptional credentials, so when he found him (by using his mind) he was told not to eat salt, in this case he can’t argue with him because he used his mind to find him and he should carry out his order in accordance to his belief in him as a highly qualified doctor.
* Our lives as well as our minds have a lot of red lines the most important which is:
“Reflect on Allah’s creations not on Allah’s Entity or you will be doomed.” [Al-Jami’ Al-Saghir, narrated by Ibn Abbas]
The mind is incapable of comprehending Allah’s entity as I have just mentioned and the mind is material oriented so Allah’s entity can’t be comprehended by the mind and if someone used his mind to contemplate on Allah’s entity he would be ruined, imbalanced and may be he would go crazy. The Prophet (Peace be upon him) said:
“Reflect on Allah’s creations not on Allah’s entity or you will be doomed.”
Therefore there are red lines that the mind shouldn’t cross.
Dear brothers and sisters! Being smart does not mean that you tell religion doubters reported issues, because if you did you will be in big trouble as they will not comprehend the meaning of a reported matter which means that their minds are absolutely incapable of looking into it, as to them, it is a mere reported matter.
* Reasoning and Divine reporting
1. Mind’s ability to comprehend is limited
The greatness of Islam is that it is moderate, as it doesn’t cancel the mind like other religions nor does it control it, and it was said: faith ranks above mind, and if religion was controlled by mind as in the western world you would be extremist and if the mind was controlled by the religion you would be Mu’tazilah (school of speculative that proceeded to posit that the injunctions of Allah are accessible to rational thought theology and inquiry) so if you canceled the mind you would be canceling the mean to know Allah, so Islam is moderate.
Honourable brothers and sisters! When we exaggerate about what the mind’s worth then we are making it an absolute mean for knowledge yet a limited one too.
One more time, if we have a delicate and expensive scale geared up with fantastic properties yet its use is limited to weights between five grams and five kilograms where it highly functions, but if you used it beyond its limits it would fail you, it is the same as the mind which is limited.
The mind has to see a material thing and judge it, or see the trace to reach the effecter, and to see the wisdom to reach the wise.
Mind should see foot prints to realise there was someone walking, to see the building to reach the builder, and to see a system to know the organiser, therefore the mind is limited to this mission that is to comprehend something visible in trace yet invisible in entity.
If you entered the university in the time when no classes are taking place, and you looked attentively to the halls, auditoriums, gardens, laboratories, administration, dormitories, location, overview, and public services that evaded all past defects, you will come up with thousands of facts about the university designers and their qualifications and taste of beauty but you will never know who is the dean just from the structure of the university, nor the administration system, passing system, or tuitions as these things need a document.
2. Mind is complemented with the revelation
Mind is complemented with revelation, this means anything that is beyond its comprehension, was told by revelation, so your mind deduces that this universe must have a Creator, and then comes the revelation to say:
“See they not that Allah, Who created the heavens and the earth.” [Surah Al-Ahqaf :33]
Mind can notice delicate facts such as: life is short, shares are different, there are both weak and strong, rich and poor, handsome and ugly, passionate and harsh, tyrant and the tyrannised, bossy and the controlled, exploiter and the used, and life is short and when death occurs everything is over, this is unacceptable by mind as there should be another life to settle injustice so the revelation comes and says:
“Believe in Allah and the Last Day.” [Surah Al-Tawbah :99]
It is mentioned in revelation that there is another life and a day of judgment when injustices are settled:
“Master of the Day of Judgment.” [Surah Al-fatiha :4]
Hence, anything beyond your mind’s comprehension was told by Allah, so the mind integrates with revelation.
3. The relation between mind and revelation
This is a very important matter and again I ask: what is the relation between mind and revelation?
The mind is reality oriented whereas revelation is absolute truth oriented, and I’ve mentioned in a previous sermons, as I remember, that a man who died fifty years ago, would never believe that fifty years later the world will be able to put 7000 books on one disk, as he would never believe that you will be able to communicate with the whole world through a small device (mobile phone), but now all this is acceptable, so the mind is reality oriented while revelation is absolute truth oriented, for that, revelation is the source and the mind is the mean to comprehend it and to authenticate the text.
The relation between mind and reporting is that mind comes before reporting to authenticate the text and after reporting to comprehend it and this is all into it.
4. Mind doesn’t contradict with reporting
Yet, honourable brothers and sisters! Mind can never contradict with reporting for a simple reason that is mind is a balance Allah installed in us, while reporting is either Allah’s words or statements of the infallible Prophet Muhammad (Peace be upon him) as they are both two branches of one root so when they conflict with each other it would be because one of them wasn’t proved, so we could have fabricated text that conflicts with the mind which is possible or an unproved scientific theory that could conflict with revelation, but when there is conclusiveness in reporting and mind then they both should be correlative with each other, because they are two branches of one root which is considered as the greatest privilege in this our great religion (Islam).
Our Islam is scientific, and the mind never said no to anything that was brought by this religion, yet it says “no” thousands of times to any earthly religion or sect as time passes by, this is one thing.
* Reflecting on the universe is the shortest way to know Allah
Dear brothers and sisters! I always repeat the following: reflecting on the creation of heavens and earth is the widest gate to approach Allah, and the shortest way to Him, because that puts you face to face with Allah’s greatness, and if I say: “mind” and I might mean intellect, so reflecting on the creation of heavens and earth is the reason to know Allah.
Praise be to Allah, the Lord of the Worlds.
This Jumu’ah Khutbah (Friday Sermon) was prepared for delivery today Friday, Jumada Al-Ula 11, 1440 AH (January 18, 2019), by Imam Murtadha Muhammad Gusau, 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: gusaumurtada@gmail.com or +2348038289761.

[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Saudi Arabia’s Banning Of Street Begging And The Position Of Begging In Islam, By Imam Murtada Gusau

In the name of Allah, the Most Merciful, the Grantor of Mercy
All praise is for Allah. We praise Him, we seek His aid and we ask for His forgiveness. We seek Allah’s refuge from the evils of ourselves and from our evil actions. Whosoever Allah guides, there is no one who can misguide him; and whosoever Allah misguides, there is no one who can guide him.
I testify that none has the right to be worshipped except Allah, alone, who has no partner; and I testify that Muhammad (Peace be upon him) is His slave and Messenger.
Dear brothers and sisters! Begging in the Kingdom of Saudi Arabia and in our country, Nigeria has become a lucrative pastime and even the least entrepreneurial can rake in a monthly income of about $15,000 and N50,000 respectively.
Beggars can be seen all over oil-rich Saudi Arabia, especially during the holy month of Ramadan.
A recent study revealed that many beggars are either Umrah or Hajj visa over-stayers or undocumented workers who illegally cross into the Kingdom.
Begging is strictly banned in Saudi Arabia and other Gulf oil producers. A large number of beggars, mostly foreigners, have been arrested and deported by these countries.
It is forbidden to beg in any form and for whatever reasons. Violators will be arrested and legal action will be taken against them according to the law. The regulations state that if the beggar happens to be a citizen of the Kingdom and arrested for the first time, he will be handed over to the competent authorities for medical and psychological examination, checks on his marital status, and taking the necessary measures to remedy his case and handing him over to his family if he is a minor. If the beggar is a foreigner, he will be arrested immediately and will undergo investigation in order to take necessary measures to deport him from the Kingdom.
Dear brothers and sisters! The Religion of Islam puts great emphasis on making effort and earning one’s own living rather than going out to ask others for it for no reason. It also devises a well balanced Muslim society for all where everyone gets its due share. Those who are rich are directed to help out others in need through an obligatory action of Zakah (Charity). Allah the Almighty says in the Noble Qur’an:
“And from their properties was [given] the right of the [needy] petitioner and the deprived.”
The above mentioned Qur’anic verse tells us about the great standing of believers who have enough wealth in the worldly life and those who take care of the disadvantaged people through it. The Prophet Muhammad (Peace be upon him) has described the condition of actual poor people in the following words.
Narrated Abu Hurairah (RA) that:
“The poor person is not the one who goes round the people (begging them) and is dismissed with one or two morsels, and one or two dates. The poor is that who has not enough (money) to satisfy his needs; his condition is not known to others that they may give him something in charity, nor does he beg of people.” [Bukhari and Muslim]
This Saying of Prophet Muhammad (Peace be upon him) clearly explains the true state of a poor person. The concept of poverty in the Religion of Islam depends upon the fact that how much less one owns in order to suit its daily life necessities. A deprived individual is the one who does not make his current situation of scarcity public in front of others and avoids pleading for fulfillment of his requirement from others.
Respected brothers and sisters! In order to further elaborate this delicate matter of begging in Islam, let us explain it further in the light of Qur’an and Sunnah:
* Self-Contentment Defying the Act of Imploring
Among many signs of a true believer is that he never complains in front of the Almighty Lord, he remains thankful to Him and always maintains a state of self-satisfaction with whatever he has got. This is because a rightful disciple of Islam knows about the temporariness of life on earth which leads to its contentment with everything Allah has bestowed upon it throughout its existence. The Gracious Allah says in His Sacred Scripture:
“[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good – indeed, Allah is Knowing of it.” [Qur’an, 2: 273]
One can obviously observe from the previously stated Qur’anic lines in which the Creator of the universe appreciates those of His servants who do not go out and ask others for their needs because of their self-restraint and being gratified with all they have. For these kinds of people, Allah the Most High has instructed the prosperous ones to help them with Zakah as they will conceal their misery through patience but they are the ones who actually in need of Charity.
* Accepting Goods Given As A Gift
It is clear from the earlier discussion that the believers do not publicly announce about their position of despair in front of others so that they could get aided; instead they keep it between them and their Creator. But it is also not advisable to refuse any offer from someone else who gives it as a present to them. The Messenger of Allah (Peace be upon him) once advised His Rightful Companion, Khalifah Umar (RA) on this matter as discussed in the Hadith below:
“The Messenger of Allah (Peace be upon him) gave Umar Ibn Al-Khattab some gift. Umar said to him: ‘Messenger of Allah! Give it to one who needs it more than I.’ Upon this the Messenger of Allah (Peace be upon him) said: He who begs the riches of others to increase his own is asking only for live coals (fire), so let him ask a little or much ‘‘Take it; either keep it with you or give it as a charity, and whatever comes to you in the form of this type of wealth, without your being avaricious or begging for it, accept it, but in other circumstances do not let your heart hanker after it.’’ [Muslim]
Thus, the Messenger of Allah (Peace be upon him) permitted with the approval of the Almighty Lord to accept anything beneficial that is being given voluntarily without one having to ask for it. One is also not allowed to crave for something that is not being awarded to it as it will be considered as an act of begging under normal circumstances.
* Correct Way of Treating Beggars
Islam has strictly forbidden from asking others for money or any other riches rather one has to earn its income by its own effort. According to a Prophetic Saying narrated by Abu Hurairah (RA):
“It is better for one among you to bring a load of firewood on his back and give charity out of it (and satisfy his own need) and be independent of people, than that he should beg from people, whether they give him anything or refuse him. Verily the upper hand is better than the lower hand, and begin (charity) with your dependants.” [Muslim]
Therefore, anyone who has enough capacity that he can take care of his own issues should never ask others for affluence rather he should go out, become self-determining and make a living on his own so that he might even be able to aid others. In the end, the Messenger of Allah (Peace be upon him) has regarded the charitable person being superior to the one that is being contributed. It means one should continue the good work of making donations to the poor for the sake of pleasing the Almighty Lord. Allah the Most High says in the Noble Qur’an:
“So as for the orphan, do not oppress [him]. And as for the petitioner, do not repel [him].” [Qur’an, 93: 9-10]
It shows that a believer is not allowed to keep away someone just because that person is asking for a favour. This is because one does not actually know about the actual reason of the beggar behind his request. Thus, one should treat them in a pleasant manner, give them charity and avoid from offending them.
* Permissibility Of Begging Under Special Conditions
Asking for material goods from the rich is not allowable if this act is being done just for the sake of accumulating wealth for personal gains. This kind of deed is strictly prohibited by the Noble Prophet Muhammad (Peace be upon him) for it is only a source of collecting money for quenching one’s thirst of greed.
“He who begs the riches of others to increase his own is asking only for live coals (fire), so let him ask a little or much.” [Muslim]
The above mentioned Hadith eloquently explains about the serious consequences of asking for one’s self-indulgence in materialistic increase. But not every person is asking for something deliberately without having much reason behind doing so. The Messenger of Allah (Peace be upon him) has prescribed the act of requesting other’s help under three particular circumstances which are described in the following Hadith:
One who has undertaken a Hamalah (pledged money for reconciliation between two persons), for him begging is permissible till he pays that off, after which he must stop it; A man whose property has been destroyed by a calamity which has smitten him, for him begging is permissible till he gets what will support his life; And a person who has been smitten by poverty the genuineness of which is confirmed by three intelligent members of his people. For him begging is permissible till he gets what will support him.
From Qabisah Ibn Mukhariq al-Hilali (May Allah be pleased with him) who said: It was narrated that Qabisah Ibn Mukhariq al-Hilali said: I incurred a debt (in order to reconcile between two parties) and I came to the Messenger of Allah (Peace be upon him) to ask him (for help) with it. He said: “Stay with us until the Zakah comes, and we will order that something be given to you.” Then he said: “O Qabisah, asking for help (begging) is not permissible except in one of three cases: a man who has incurred a debt (in order to reconcile between two parties), for whom it is permissible to ask for help until he has paid it off, then he should refrain; a man who has been stricken by a calamity that has destroyed all his wealth, for whom it is permissible to ask for help until he gets enough to get by – or he gets enough to meet his basic needs; and a man who is stricken by poverty and three men of wisdom among his people acknowledge that so and so has been stricken by poverty, then it becomes permissible for him to ask for help until he gets enough to get by – or to meet his basic needs. Apart from these cases asking for help, O Qabisah, is haram and the one who begs is consuming something haram.” [Narrated by Ahmad, Muslim, an-Nasa’i and Abu Dawud]
Thus, there are three conditions under which the act of asking others is permissible beyond which it is forbidden: having promised a portion of money for the sake of settlement between two parties till it has been paid off; a miserable state of a person because he has lost all his capital and assets due to a natural disaster till he can sustain his life; and a person who’s dearth of wealth has been confirmed by three trust worthy individuals till that someone is able to make his situation better. It shows that Islam is not a rigid religion on the matter of asking others rather it gives enough room for it when there is no other way of survival.
In short, begging is not a desirable action according to the Religion of Islam, but only allowed in severe form of need. The rich also have the responsibility to search for such deprived people in the society to help them through charity in order to relieve them from their misery.
Praise be to Allah, the Ever-Living, Who does not die, and Peace and Blessings upon our Prophet Muhammad and upon all his family and Companions.
Written by your Brother:
Imam Murtada Muhammad Gusau, from Okene, Kogi State, Nigeria. He can be reached through: gusaumurtada@gmail.com or +2348038289761.
[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Whoever Is Killed Defending His Country/Land Is A Martyr, By Imam Murtada Gusau

In The Name Of Allah, The Most Gracious The Most Merciful
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger (Peace be upon him).
Dear Brothers and Sisters! In Islam, martyrdom is one of the great ambitions of a true believer. This is because dying as a martyr entails abundant rewards designated for such persons in the Hereafter. Abdullah Ibn Umar (May Allah be pleased with him) quoted the Prophet (Peace be upon him) as saying:
“Martyrs are forgiven their sins, except debts.”
The phrase “except debts” also relates implicitly to usurpation of people’s rights, unjustified killing, and so on.
It suffices here to quote the Divine Promise for martyrs as stated in the following Qur’anic verses:
“Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision. Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind; that there shall no fear come upon them neither shall they grieve. They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers.” [Al-Imran 3: 169-71]
There are basically two broad categories of martyrs (Shuhadah) in Islam, firstly, those who have died fighting for the cause of Allah (i.e., in legitimate jihad or legitimate war), and secondly, those who have died being succumbed to certain types of ailments or calamities, not of their own making. The second group, although not recognised and treated as martyrs in this world, will receive rewards of martyrs in the Hereafter. As for a list of people of this category, we find a number of traditions – although not contradictory – such as the following:
1. In a report jointly reported by Imams Al-Bukhari and Muslim, the Prophet (Peace be upon him) mentioned five types of martyrs:
“One who dies in a plague, one who dies of intestinal ailments, one who dies of drowning, one who dies under a collapsed building, and one who dies as a martyr in jihad (or any legitimate war).”
2. Imams Ahmad, Abu Dawud, An-Nasa’i, and others stated that the Prophet (Peace be upon him) said:
“There are seven martyrs.”
Having said this, he added the following to the list mentioned above:
“…one who dies in a fire” and “…a woman who dies during child-birth.”
3. A third report states that the Prophet (Peace be upon him) said:
“Whoever dies while defending his own possessions is a martyr; whoever dies defending his own person is a martyr; whoever dies guarding his own faith is a martyr; whoever dies fighting in order to defend his own family is a martyr; whoever dies defending his homeland is also a martyr.”
4. In a report by an-Nasa’i, the Prophet (Peace be upon him) said:
“Whoever fights to protect his rights and dies in the process is a martyr.”
Imam Ibn Hajar states that:
“We can conclude from these traditions (Hadiths) that martyrs are of two types: Those who are recognised as martyrs in this world, and those who are recognised as martyrs only in the Hereafter. A martyr recognised in this world is one who has died fighting in the cause of Allah without having retreated from the battle. But those who are recognised only in the Hereafter are those upon whom the laws of martyrdom are not applicable in this world, although they merit rewards of martyrdom.”
And according to Imam an-Nawawi:
“The second category of martyrs will receive rewards of martyrdom, and yet unlike the martyrs of jihad, they will be bathed (before burial) and prayed over.”
From the above discussion, however, one is advised not to jump to the conclusion that everyone who dies in similar circumstances as mentioned above will automatically merit rewards of martyrdom. Such an inference is not valid, since Allah’s acceptance of a person ultimately depends on his or her state of faith, Iman or sincerity as well as upon the way he or she has responded to the will of Allah at the time of death. The Prophet (Peace be upon him) said:
“A person is raised up in the Hereafter in the state he has passed away.”
Respected Brothers and Sisters! I urge myself first and all of you to obey Allah, fear Him and be submissive to Him. Verily, Allah, Exalted is He, has declared the truth in His Noble Book. He said:
“O you who have believe, persevere and endure and remain stationed and fear Allah that you may be successful.” [Ali-Imran, 200]
Dear Brothers and Sisters! Our country, our nation is our cradle where we lives, acquaints ourselves with its elements and enjoys its vicinity. As such anyone who has loves his country all throughout his life must be sincere in building it and protecting it. In this sense, founding nations and civilisations is more than a mission; rather it is a covenant that only people in whom Allah invests honesty can fulfill. That is why people take to defend their country naturally and willingly. Some would sacrifice their life and this is the utmost form of generosity. Some would sacrifice their time, their knowledge, their children or their wealth, while others would do all of these and even more.
In Surah An-Naml (The Ants), the Noble Quran tells the story of a group of people who proposed to their Queen to defend their land, capitalising on their might and strong will. Allah the Almighty said:
“They said, ‘we are men of strength and of great military might, but the command is yours, so see what you will command’.” [An-Naml, 33]
Some scholars explained that the speakers in this verse were ready to defend their kingdom, their land and their nation by hinting at using wisdom, knowledge and force. Yet while taking this stance, they let this matter to the Queen (their leader) with full belief in her prudent opinion. In so doing, they were all set to follow her orders.
As an outcome, she led them to safety, thanks to her wisdom and good sense of judgment. This incident highlights the value of obedience, making it a beneficial lesson, especially for the young ones who are the safety valve for any nation.
Dear Brothers and Sisters! Know that safeguarding our country from the evil of terrorists is an honour like no other. Its unique status was stressed by the Prophet Muhammad (Peace be upon him) when he said:
“Shall I tell you about a night better than Lailatul Qadr (The Night of Decree), [It is when] a guard, a soldier, an army who is on watch in a fearful place and who are perhaps may not return to his family.”
So congratulations to our gallant soldiers who are away from their families, our gallant troops, staying up all night so that we can sleep (peacefully). They died such that we live. They battle the cold so that their people and nation remain stable and secure. Because of their sacrifice they earn a higher rank. May their souls rest in perfect peace, ameen.
On the narration of Ata Bin Al-Munzir that Umar Bin Al-Khattab (May Allah be pleased with him), told his Companions:
“Who amongst people shall have greater reward?” They said those who fast and pray, mentioning so and so. Thereupon, he said: “Shall I inform you about the most rewarded of all those you mentioned?” They said: “Yes please.” He said: “A man reins his horse and guards people, not knowing if there is a predator around to prey on him, a venomous snake to bite him, or an enemy to assault or attack him. This is a greater recompense than those you mentioned.”
Moreover, it is mentioned in a Prophetic Hadith that the watchful eye on people’s rights, one that guards the borders of the nation and obeys Allah will, by His grace, not be touched by the Hellfire.
Ibn Abbas narrated that he heard the Messenger of Allah (Peace be upon him) saying:
“There are two eyes that shall not be touched by the Hellfire: an eye that wept from the fear of Allah, and an eye that spent the night standing on guard in the cause of Allah.”
Knowing this, anyone, who desires the great reward, should be content with what Allah has prepared for him while he defends his nation, whether in land, sea or sky. It was narrated by Sahl Bin Sa’ad (May Allah be pleased with him) that Allah’s Messenger (Peace be upon him) said:
“Guarding the frontier (Ribat) for a day in the cause of Allah is better than the world and all what is in it.”
In the same regard, Abdullah Bin Amr (May Allah be pleased with him) said:
“I would rather love to stay up all nights guarding and be afraid in the way of Allah, the most Exalted, than giving one hundred camels as charity.”
Dear Brothers and Sisters! For the cause of defending the nation one can sacrifice his life, give money or make achievements. An example of this Noble mission was taken by a group of people who were praised in the Quran when they offered their wealth to protect their land from temptations and threats. The Quranic verse read as follows:
“They said, ‘O Zul-Qarnain, indeed Yajuj (Gog) and Majuj (Magog) are [great] corrupters in the land. So may we assign for you expenditure that you might make between us and them a barrier?” [Al-Kahf, 94]
Ibn Abbas (May Allah be pleased with him), said:
“The expenditure refers here to, the money which people wanted to collect amongst themselves and give it out to Zul-Qarnain in return for erecting a barrier to keep their enemies away and under control.”
Also, protecting the land can be achieved by serving it across all of its institutions and by being dedicated to performing work as it ought to be done. Thus one has to be sincere about discharging his responsibilities, and should work on protecting the reputation of his nation. Failing to do so is failing to defend the nation and this is against what our beloved Prophet (Peace be upon him) said:
“Every one of you is a guardian and responsible for what is in his custody.”
My beloved soldiers! Wallahi protecting the nation is a responsibility that requires commitments, including praying for the nation and the leaders. On this matter a respected scholar from our pious predecessors (Salaf) said:
“If I have an (confirmed) accepted supplication I will pray it for the leader.”
Let us then pray to our Lord to confer upon our great country, Nigeria, goodness and prosperity as well as continuing safety and security. Doing this is one of the signs of loyalty and sincere sense of belonging. It also reflects the Prophets traditions and manners. The Prophet Ibrahim (AS), for example, prayed for his land saying:
“My Lord, make this city (Makkah) secure.” [Ibrahim, 35]
Also Prophet Muhammad (Peace be upon him) on his part, supplicated for his land as he said:
“O Allah, bless us in our mudd; O Allah, bless us in our Saa’; O Allah, bless with this blessing two more blessings.”
With this in mind, you are urged to pray for your nation and supplicate to Allah to protect it and bless it with His generous favours.
May Allah bless our country with continued bounties and keep it safe from all sorts of evil.
Dear Brothers and Sisters! Be aware that you are asked to obey Him, the Almighty, as it ought to be, by observing Him in private and in public and know that it falls on us to contribute effectively in educating our children on the love of their nation. It is our responsibility to prepare them during the peacetime to be the builders of their country’s civilisation and glories and in need stand as the shield of protection. This is because they are the renewable source of energy from which the country draws its strength and resistance. In this regard, Umar Bin Al-Khattab, (May Allah be pleased with him) said:
“Teach your children swimming, archery (Shooting) and horse-riding.”
Let us all salute and pray for the defenders of our nation; our armed forces, our gallant troops, who ensure safety and security so that everyone can enjoy a stable and serene life. No wonder then if they are referred to as the wealth of this nation, its impervious fort, a symbol of its union, a source of its pride and pillar of its security. In fact without their role we could not have reached such a progress and steady prosperity at all levels. We truly appreciate their unyielding efforts in protecting the nation and its gains, for whose cause they offer their lives.
My respected people! Islam is a religion of forgiveness and leniency. It appeals to people, and let them accept it. Thus it comes to emphasise good morals, lay the foundations of moderation, safeguard human rights, and establish such finest cultural values of unity, coexistence, tolerance and solidarity. Then there has emerged the eternal message of mercy and peace for all mankind. Allah the Most High said:
“And We have not sent you, [O Muhammad], except as a Mercy to the world.” [Al-Anbiya, 107]
In the same regard, our beloved Prophet Muhammad (Peace be upon him) said:
“Actually, I was awarded mercy (by Allah).”
This authentic principle is being thoroughly stressed in Islam as he (Peace be upon him) said:
“He who shows no mercy to the people, Allah, the Exalted and Glorious, does not show mercy on him.”
He (Peace be upon him) also said:
“Mercy is taken away only from him who is miserable.”
Mercy in Islam is a virtue that encompasses also other creatures besides humans. Ibn Mas’ud reported that:
“We were with the Messenger of Allah (Peace be upon him) during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Messenger of Allah (Peace be upon him) came and said: ‘who grieved this for its young ones? Return its young ones to it.”
If the Prophet (Peace be upon him) prohibited us to cause suffering and hardship to a bird by taking its little chicks, so what would be the case with someone who inflicts grievance on another by taking the life of his father, son, brother or relative?
We have to bear in mind that when we, Muslims, state that Islam is a religion of peace and mercy, we are not trying to prove something unreasonable or solve a crossword puzzle. Rather, we are just stating a fact backed by clear-cut evidence and unquestionable proofs. Even we don’t need to state this fact, for Islam, in itself, is self-explanatory, in terms of its meaning, its noble teachings and the core of its message conveyed by the Prophets Allah sent to mankind. At the same time, all peoples believe that peace and security should be attained through justice and equity.
Our merciful Prophet Muhammad (Peace be upon him) stood for funeral processions of non-Muslims to show his respect for humanity. He condemned the killing of civilians, even in the time of war. He refused to punish non-Muslims without enough evidence. He did not rule unjustly against a Jew in favour of a Muslim. He visited the sick among non-Muslims. He and his Companions gave and accepted gifts from non-Muslims. He ordered his followers to maintain the ties of kinship with non-Muslim relatives. He forgave the Jewish woman who poisoned him. He pardoned the Bedouin who wanted to kill him. He forgave the Quraish after the conquest of Makkah. He forgave the harsh treatment by the people of Ta’if. He forgave and prayed for Suraqa Bin Malik. He shows tolerance for a Jewish Rabbi. He is praying for his enemies even in the time of a battle. The concessions during the treaty of hudaibiyyah. He and the Jews of Madinah had a Constitution (Sahifah) for peaceful coexistence and mutual respect of rights between Muslims and Jews. He joined and endorsed a civil society organisation (Hilf al-Fudul). He would swallow his anger when provoked. He overlooked the shortcomings of others. He forgave treason. He prayed over the body of the leader of hypocrites, Abdullah Bin Ubay Bin Salul. His religion (Islam) permits some interfaith marriages. His love for his kind polytheist (Mushrik) uncle, Abu Talib. He received and allowed non-Muslims in his Mosque in Madinah. He received a loan from a Jew and gave his shield as collateral. He trusted a non-Muslim with his life.
With all these, it is heartbreaking to see the tolerant teachings of Islam and the Prophetic tradition being violated out of proportion. This has been undertaken by sinful groups taking to extremist views, insurgency, militancy and terrorism, and tarnishing the image of our tolerant religion. In total disregard of religious dictates and in cruelest manner, they unleash havoc, shedding blood and breaching sanctities. Disgracefully, they speak in the name of Islam and attribute their heinous crimes to it.
Nay they have utterly distorted Islam and its humanitarian ideals because they endorse an alien ideology that is contradictory to it. Truly, their radical attitude has killed their pure human nature and perceptions, rendering them insensible to morality and humanity. Can anybody then say that such crimes have anything to do with Islam? The answer to this question is capital NO!
Along this dark, unjust and deadly road, have walked those people who are penetrating unspeakable massacres; they kill others in cold blood and disfigure them. They have been tearing down buildings, spilling blood, violating integrities, assaulting and abducting women without respect to any of Islam’s commands, nor to any of human’s values or principles. Here again arises a question: where are they from those religious texts that condemn the crimes they do?
Where are they from the incident involving Usama Bin Zaid who raised his sword when he (the soldier of the polytheists) uttered: “there is no deity but Allah.” But he (Usama Bin Zaid) killed him. The Messenger of Allah (Peace be upon him) called for him and asked him why he had killed him. He (Usama Bin Zaid) said: “O Messenger of Allah, he struck the Muslims and killed such and such of them. And he even named some of them. I attacked him and when he saw the sword he said, ‘there is no deity but Allah’.” The Messenger of Allah (Peace be upon him) said: “did you kill him?” he (Usama Bin Zaid) replied in affirmative. He (the Noble Prophet) remarked: “what would you do with his: ‘there is no deity but Allah,’ when he would come (before you) on the Day of Judgment?” He (Usama Bin Zaid) said, “O Messenger of Allah, beg pardon for me (from your Lord).” He (the Noble Prophet) said, “what would you do with: ‘there is no deity but Allah’ when he would come before you on the Day of Judgment? He (the Noble Prophet) added nothing to it but kept saying, ‘what would you do with: ‘there is no deity but Allah’ when he would come (before you) on the Day of Judgment? “The Prophet (Peace be upon him) kept on repeating that so often that I wished I had not embraced Islam before that day,” Usama Bin Zaid said.”
Where are they from the Hadith of the Prophet of mercy (Peace be upon him) saying that:
“A faithful believer remains at liberty regarding his religion unless he kills somebody unlawfully.”
Where are they from the severe warning contained in the words of the Prophet (Peace be upon him) that:
“For this world to be destroyed, that would be less significant before Allah than the unlawful killing of a believer or any other innocent person?”
Again where are they from the stern warning in the words of the Prophet (Peace be upon him) that:
“If the inhabitants of the heavens and the inhabitants of the earth all took part in shedding blood of a believer or any other innocent person, then Allah would cast them (all) in the Hellfire?”
How on earth can they ignore the Prophet’s instruction that:
“Whoever rebels against my Ummah, killing good and evil people alike, and does not try to avoid killing the believers, and does not pay attention to those who are under a covenant (non-Muslim), then he has nothing to do with me and I have nothing to do with him.”
So how will those people meet the Prophet (Peace be upon him) on the Day of Judgment while they did not respect the sanctity of his Ummah, and ignored his warnings, commands and orders?
As you can see, these verses and Hadiths denounce categorically all forms of extremism and terrorism, and stress the fact that it is against our tolerant religion and call for fighting it by all means.
Fellow Nigerians! Since militant ideology has reached this dark alarming level with their advocators having fallen deep in the abyss of impurity, losing sense of conscience and failing to listen to the voice of wisdom and comply with good guidance, then a firm and effective action must be taken. This is required in order to preserve the religion and the nation from such an alien system of thought and protect people from the evil posed by those extremists and their gruesome acts. For these reasons and others, addressing the harm caused by those terrorists by all possible means is legal and legitimate demand. May Allah save our nations from those corrupters and purify it from the extremists.
Fellow Nigerians! Please obey Allah as it ought to be by observing Him in private and in public and be aware that as the image of our religion and nation is being stained by those terrorist group’s actions, of ambushing and killing our gallant soldiers, killing innocent people, violating sanctities and taking other’s property, it is our duty to show to the world that this is contrary to the teachings of Islam and also contrary to our cultures. It is our duty to warn against any misleading Fatwa (verdicts or rules) that defends those corrupt groups or be deceived by it.
The responsibility rests as well with parents who need to protect their children from any intruding ideology and dangerous creed by educating them, following the true Islamic principles. The youth, boys and girls, for their part, must adhere to the guidance of genuine Islam and to beware of radical ideas and of those who spread them, especially through electronic social network media. They also must stand alert not to let themselves be lured to slogans and allegations disseminated by terrorist organisations and groups, which claim falsely glamorous slogans.
My Respected people! Terrorists launched attacks on our gallant troops, our gallant soldiers, the defenders of our nation, who surrendered their life, abandoned their family, so that we sleep peacefully and killed many of them. The attacks occurred in Borno State. We must strongly condemn these attacks and pray for our soldiers.
The terrorists have no respect for human life. They are very bad, disgust, unpleasant, despicable, cruel, vicious, sinful, atrocious, inhuman and barbaric people.
My sincere condolence goes out to the victims of all these terror attacks, where innocent people have been killed by these wicked people, murderers and blood suckers.
I am profoundly saddened by the loss of life and indiscriminate murder of our gallant soldiers and all innocent people. This criminal barbarity is Godlessness. Terrorism has no faith and cannot be condoned by any means, rationale or ideology. We must commit to each other to defeat it. Godless cowards attack unarmed, randomly selected, innocent people. Terrorists are sinful, immoral and barbaric criminals.
It is displeasing to hear the media call the like of ISIS, ISWAP, Al-Shabab, Al-Qa’idah, Taliban, Boko Haram, Ansaru etc, Islamic Jihadists. Neither are their actions from the Sunnah nor Islamically considered Jihad.
My thoughts and prayers are with the innocent victims and their families.
I ask Allah, the Lord of the worlds, to bring justice to these horrific situations, to recompense those who committed these murders with what they deserve, to bring those still at large to justice, and to rid the earth of these evil, treacherous, murderous lunatics, who do nothing but bring harm and corruption to the world.
O Allah, be with our brave soldiers as they fight against terror. Match forward o defenders of our nation, we are proudly behind you. Do not be weakened or scared, be courageous like a lion, be strong and stand for what is right, no matter how the challenges. Do not be scared. Be courageous and watch Nigeria begin the revival process, watch Nigeria rescued, and watch Nigeria being restored. We shall not be cowed; our sense of humanity shall trump, outrank and defeat their terror by the Grace of the Almighty Allah.
My heart, thoughts and prayers goes to the entire people of Nigeria, and to our gallant troops, and all the victims of terror and the victims of injustice any where they are. Be assured that terror will be defeated; terrorism will not win In shaa Allah!
It is a very sad story coming again from Metele, Borno State, home to the Nigerian Army 157 Task Force Battalion.
At least 118 soldiers were killed and 153 missing in the Sunday attack on 157 Task Force Battalion in Metele, Borno State Nigeria, according to the most-recent finding by the Premium Times online Newspaper.
 My heart bleeds for the parents of these soldiers. This is the height of irresponsibility on the military command and a shame on the Nigerian government. There is no word suitable to describe this. Playing foolish politics and spreading propaganda with peoples lives, only because their children are not in the combat zone?
Wallahi, in a descent society the minister of defense and all the military commands should have resigned and be made to account for the billions given to them to purchase arms. Any sane human being will shed tears for this horrendous act. May Allah (SWT) save Nigeria.
American servicemen served their country with honour, but it seems there is no honour serving this country. Leadership in this country is about lies, deceit, injustice materialism and opportunity. Service is not a thing of value in this country. The most unfortunate ones are toys in the hands of the oppressive few individuals. May Allah bring sane leadership with compassion to this country.
All their eyes are in 2019 elections. Let’s face these terrorists sincerely. Let’s give our soldiers the proper weapons to face the enemies. We all know that terrorism, insurgency and revolutions are not child’s play, they are governed by strong ideological beliefs. We are all students of military history, we should draw lessons from chairman Mao Tsetung, Fidel castro, Che Guevara, Samora machel and of recent cases Robert Mugabe and Nelson Mandela. What surprises me is that we train military officers in the Nigeria Defence Academy (NDA), and some in Sandhurst Military Academy, but yet they stick to static warfare, which is obsolete. Warfare today is about mobility and psychology not determined in trenches, this is the advantage Boko Haram has on the Nigerian  military. While they attack our weak points in trenches and run we remain put waiting as sitting ducks. You don’t use T55 tanks in mobile warfare, where a group of determined insurgents can surprise a superior force in static position, it is just unfortunate.
I continue to wonder what our officers are taught in the NDA. It is my belief, frontal attacks, withdrawal, flanking attacks, night attacks and tank warfare, these are obsolete in today’s scenario we are dealing with mobile warfare hit and run tactics. You can only get this experience when you have very strong ideological beliefs and determined individuals. When officers are used to comfort of mess life, drinking and partying with ladies they don’t become good materials for sustained mobile warfare, we have to critically reexamine the training at the Nigeria Defence Academy (NDA). Wallahul Musta’an!
Dear Brothers and Sisters! Bear in mind that you are asked to offer prayer and a greeting upon our most Noble Prophet Muhammad (Peace be upon him), for Allah says:
“Indeed, Allah and His angels sends blessing upon the Prophet. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” [Al-Ahzab, 56]
On the same matter, the Prophet (Peace be upon him) said:
“For everyone who invokes a blessing on me will receive ten blessings from Allah.”
He also said:
“Nothing turns back the Decree except supplication.”
May the peace and blessings of Allah be upon our Master, Muhammad (Peace be upon him), his family, and all his Companions. May Allah be pleased with the Rightly Guided Caliphs: Abu Bakr, Umar, Uthman and Ali and all those who will follow them in righteousness till the Day of Judgment.
May Allah grant success to our Armed Forces and add strength to their strength. May Allah reward them abundantly, for the work they are rendering to their nation.
O Allah, we implore You at this instant not to let a sin unforgiven, a distress unrelieved, an illness unhealed or a handicapped without relief, a dead without mercy or a debt unsettled. Our Lord, give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Hellfire.
O Allah, help us to succeed in these blessed days in every work we do to please you, O Lord of the Worlds.
O Allah, may we ask You to help us with what get us closer to Paradise and furthers us from Hellfire.
O Allah, we seek Your grace to admit us, our parents, our leaders and whoever has done a favour to us and all Muslims to Your Paradise.
O Allah, forgive all the Muslims, men and women living and dead, and make blessings follow us and them.
We pray to Allah, the Most Gracious, to preserve and protect all Nigerians from all temptations, both apparent and hidden, and continue blessing our nation and all countries with safety and security.
O Allah, make this our gathering one of compassion, and our dispersion after it one that is infallible.
O Allah, do not let anyone amongst us deprived, desperate or unhappy. O Merciful One grants us Your Mercy.
O Servants of Allah! Remember Allah and He will remember you. Be grateful for His benevolence and He will increase His blessings to you. Allah, the Most High, says:
“And establish prayer. Indeed, prayer prohibits immorality and wrongdoings, and the remembrance of Allah is greater. And Allah knows that which you do.” [Al-Ankabut, 45]
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 and sincere followers.
Wassalamu Alaikum,
Written by your Brother, Imam Murtadha Muhammad Gusau, from Okene, Kogi State, Nigeria. He can be reached via: gusaumurtada@gmail.com or +2348038289761.
[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Friday Sermon: Shi’a Rebels Only Under The Leaders Who Are Muslims, By Imam Murtada Gusau

In The Name Of Allah, The Most Beneficent, The Most Merciful
All praise is due to Allah, Lord of all creation. May Allah extol the mention of the Prophet Muhammad in the highest company of Angels and May the peace and blessings of Allah be upon him, his family, his Companions and all those who follow him exactly till the Day of Judgement.
Dear Brothers and Sisters! Throughout such a talk, we could find out clearly that Shi’ite movements only rose as rebellious movements against the leaders who are Muslims or Sunni rule, hiding under the guise of the religious people who love or are affiliated to the Prophet’s Household (Ahlul Bait).
Many readers – as noticed from their comments – have surely been shocked by the history of the rise of Shi’a. Certainly, we do not record historical facts merely to know what had happened in various stages of history. Rather, we aim at taking lessons wherefrom so that we might be able to tackle our crises in a better and a clearer way. Therefore, ignoring such history stands for committing a crime against modern generations. By doing so, we deprive ourselves of light if we overlook studying the roots of the issue, otherwise. Moreover, first of all, the Qur’an enjoins us to study the stories of ancient nations so as to apply its lessons to our actual fact. In this regard, Allah May He be Exalted said:
“So relate the stories, perhaps they may reflect.” [Al-A’raf, 176]
Accordingly, it is not enough to merely tell stories. Rather, we have to reflect on stories and derive wherefrom practical methods to help us understand our actual fact and thus be enlightened about our future.
I would like to start the Sermon with two important notes:
1. To understand and benefit from this Sermon, readers should first read my previous article, as I highlighted there their origins and referred to some doctrines of Shi’a, which will help understand the developments.
2. Until the moment I only narrate events and report authentic narrations. However, I have not yet highlighted our attitude toward Shi’a and the nature of relations that should be between us and them. Anyway, I will single out my next article for this topic. Thus, it will be useful to me to receive your impressions on how should we deal with them, especially while bearing in mind the historical and religious backgrounds we dealt with in detail.
Now back to the story of Shi’a:
After the death of Al-Hasan Al-Askari (whom they consider their twelfth Imam), Shi’a passed by what was known in the history as the period of “Shia’s Bewilderment”, during which they were divided into many sects, each formulating its religion beliefs according to their whims in such a manner as to have better political gains. The most famous of such sects was Ithna Ashriyyah (who believe in, study and prepare for the advent of the Imam Al-Mahdi, the twelfth descendant of the Prophet Muhammad (Peace be upon him) who according to them is believed to be still alive and waiting for the world to prepare for his emergence from occultation and just leadership), which we dealt with in the previous article. However, it was not the sole sect on the arena. Rather, another but more dangerous sect rose which had the worst impact on the Muslim Ummah, namely, Isma’iliyyah (a major branch of the Shi’a with numerous subdivisions. It branched off from the Imamiyyah by tracing the imamate through Imam Ja’afar Al-Sadiq’s son Isma’il, after whom it is named). It is one of the most erroneous sects whose followers are judged by most Muslim scholars to be out of the scope of Islam. A cunning plan by a Jew, called Maimun Al-Qaddah, who sought to plot against the Muslim Ummah, was behind the foundation of such a sect. This man pretended to be a Muslim and curried favour with Muhammad Bin Isma’il Bin Ja’afar Al-Sadiq, making closer ties with him.
Muhammad Bin Isma’il belongs to the Prophet’s Household and is the grandson of Ja’afar Al-Sadiq (the sixth Imam according to Ithna Ashriyyah). His father Isma’il is the brother of Musa Al-Kazim, the seventh Imam according to Ithna Ashriyyah. Maimun Al-Qaddah perpetrated an act showing his great rancour to the Muslim Ummah, which motivated him to plan to undermine it even if several decades after his death! Maimun Al-Qaddah named his son Bin Muhammad and bequeathed him to give his sons and grandsons the same names of Muhammad Bin Isma’il’s sons and grandsons. His plan was that with the passage of time, those Jews would claim affiliation to the Household of the Prophet (Peace be upon him) being the descendants of Muhammad Bin Isma’il Bin Ja’afar Al-Sadiq! This is not everything. They are to claim that the right to the grand Imamate that is to dominate the entire Muslim Ummah is exclusive to the descendants of Isma’il Bin Ja’afar Al-Sadiq rather than those of Musa Al-Kazim as claimed by Ithna Ashriyyah. Maimun’s dreams came true and the Isma’iliyyah sect came into existence. Later on, Maimun Al-Qaddah’s grandsons started to fabricate tenets and beliefs totally running counter to Islam. One of the most offensive of their tenets is that they believe in Incarnation (their Imam is Allah incarnate). They also believe in transmigration (the passing of the soul, especially those of their Imams, at death into another mortal body). Moreover, they also believe that their Imams will return to life after death (Recently, wallahi, one of Ibrahim Zakzaky’s followers told me that Nigerian army killed their Shaykh in the Zaria event, and he came back to life). Furthermore, they are extremely licentious and indecent and publicly slander Companions and insult the Prophet (Peace be upon him) himself although they claim affiliation to him. Besides, their great concern was to assassinate Sunni leaders in the Muslim world. However, they will have a very serious potential with which I will deal later in this Sermon In Shaa Allah.
Preaching Isma’iliyyah’s destructive ideas then started to spread vividly among the ignorant people. Making use of people’s love of the Prophet’s Household, they persuaded a group of people that they were the grandchildren of Allah’s Messenger (Peace be upon him). Many Persians who pretended outwardly to be Muslims while were inwardly Majus, embraced this call. One of them was Husain Al-Ahwazi, who was one of the most devoted propagators and prominent founders of Isma’iliyyah. He practiced his mission in Basrah (Iraq) where he happened to know a very virulent character in the history of Islam, Hamdan Bin Al-Ash’ath. The latter’s ethnicity is controversial. Some scholars say he was a Persian Majus, while others say he was one of Bahrain Jews. However, Hamdan Bin Al-Ash’ath was nicknamed “Qurmut.” With the passage of time, he formed his own sect which was named Al-Qaramitah after his name. It is a branch of Al-Isma’iliyyah sect but is even more dangerous. This sect holds the idea of common ownership of money and women. Its adherents deem all prohibited acts such as murder, adultery and theft to be lawful. Furthermore, they make living on pillage and highway robbery. Concomitantly, all thieves and outlaws joined it and thus it became one of the most dangerous sects in the history of the Muslim Ummah.
All these and other countless developments took place during the second half of the third century A.H., which resulted in the rise of three major sects, Ithna Ashriyyah, Isma’iliyyah and Qaramitah, each claiming to be on the right. Moreover, they differ in all respects including doctrines, principles and rulings. However, there were conflicts between them and Sunnis as well as among each other, as each of them denied the truth of the other. Actually, they were motivated by whims and innovation (Bid’ah) in religion.
Until this stage of history, such sects were no more than movements that staged disorder and turmoil within the Muslim Ummah. However, they had not yet assumed power or had sovereignty. By the end of the third century and the beginning of the fourth century A.H., great developments took place that led to serious repercussions.
The first sect to assume power was Al-Qaramitah, because it was the most virulent and violent sect. One of its propagators, Rustum Bin Al-Husain, reached Yemen where he established an Al-Qaramitah-based state and started to correspond with people everywhere – they corresponded with even Morocco – propagating their doctrine. However, this state did not last long.
Anyway, another Al-Qaramitah-based state was established on the Arabian Peninsula especially in Bahrain (It is not today’s Bahrain but the area to the east of Arabia). The Qaramitah state in such an area represented so great threat to the safety of Muslims that they murdered Hujjaj (Pilgrims). Perhaps the most heinous crime they committed was attacking Al-Masjid Al-Haram (the Sacred Mosque) on the Day of Tarwiyyah (the eighth day of the month of Dhul?Hijjah) in 317 A.H., during which they killed all Hujjaj (Pilgrims) in the Haram (Sacred Mosque) and stole the Black Stone (Hajarul Aswad) from the Ka’abah after having broken it! They took the Black Stone to their capital in Hajar, to the east of the Arabian Peninsula keeping possession of it for twenty two years (22 years). However, it was returned to the Ka’abah in 399 A.H.
Concerning Isma’iliyyah, they found the land of Morocco a fertile soil for their call. The ideas of Rustum Bin Al-Husain the Qaramitah-based ruler of Yemen spread in Morocco through a man called Abu Abdullah the Shi’ite. We know that both sects, Isma’iliyyah and Qaramitah, claim the Imamate of Isma’il Bin Ja’afar Al-Sadiq.
Therefore, one of the grandsons of Maimun Al-Qaddah, Ubaidullah Bin Al-Husain Bin Ahmad Bin Abdullah Bin Maimun Al-Qaddah, found it opportune to establish a state in Morocco. Thus, he headed for there and, along with some of his followers, declared the Isma’iliyyah-based state nicknaming himself Al-Mahdi. He claimed to be the Imam of the Isma’iliyyah mission and to be a grandson of Muhammad Bin Isma’il Bin Ja’afar Al-Sadiq and that the previous Imams, i.e. his forefathers ending up in lineage with Isma’il Bin Ja’afar Al-Sadiq were concealed. Seeking to attract the hearts of masses, he called his state the Fatimid state falsely after the name of Fatimah the daughter of Allah’s Messenger (Peace be upon him) although he was of a Jewish origin. His call mushroomed among people on account of their ignorance and passion. It started to extend until it took control of North Africa, spreading such Bid’ahs and evils as judging Companions to be disbelievers, incarnation, transmigration of souls and other false beliefs. Expansion of such a state reached Egypt, which was invaded in 359 A.H. by one of their army commanders, Jawhar Al-Saqalli Al-Isma’ili during the reign of Al-Mu’iz Lidinillah Al-Ubaidi (More accurately, he should be better called Al-Ubaidi, after the name of Ubaidullah Al-Mahdi, than called the Fatimid).
Al-Mu’iz Lidinillah Al-Ubaidi invaded Egypt and established Cairo and Al- Azhar Mosque with the aim of spreading the Isma’iliyyah Shi’ite sects therein. He also killed Sunni scholars and publicised cursing Companions. The same was also followed by subsequent rulers. Some of them got so mad that they claimed godhood, the most famous among whom was Al-Hakim bi-Amrillah. They have built many Mosques to spread their thought. Their rule over Egypt, Levant (Sham) and Hijaz lasted for about two centuries until Salahud-Din wiped out their evil and librated Egypt in 567 A.H. from the Isma’ilite occupation. As for the third sect, Ithna Ashriyyah, although believing in many Bid’ahs (innovations in religion), it caused less harm than the abovementioned two sects. Adherents of this sect believe in Allah (May He be Exalted), His Messenger (Peace be upon him) and Resurrection after death. However, they introduced into religion tremendous and heinous Bid’ahs (innovations in religion) and acts. Moreover, its propagators influenced the major tribes in Persia (Iran) and Iraq, which resulted in their assuming power in some areas.
For example, they influenced the Saman tribe, a tribe of a Persian descent, which led to its adhering Shi’ism. The tribe had sovereignty over large parts of Persia (present day Iran) from 261 to 389 A.H. Nevertheless, Shi’ism could make its way through such a state only by nearly the beginning of the fourth century A.H.
They also influenced the Banu Hamdan tribe, a tribe of an Arab descent affiliated back to the Taghlib tribe. They ruled Mosul in Iraq from 317 to 369 A.H. Their authority extended to Aleppo from 333 to 392 AH.
The most dangerous tribe they influenced was the Banu Buwaih tribe, a tribe from a Persian descent. They established a state in Persia and extended their authority so much as to the Abbasid caliphate in 334 A.H. maintaining a puppet Abbasid caliph for fear that Sunnis might rise against them.
They continued to take control of the Abbasid caliphate for over one hundred successive years (from 334 to 447 A.H.) until the rise of the Sunni Seljuk state that saved Iraq from the Shi’ite domination. Throughout such years, Shi’a showed bitter enmity against Sunni scholars and caliph. Furthermore, they wrote phrases at the doors of their Mosques insulting Companions. They would even insult Abu Bakr and Umar (May Allah be pleased with them) in Friday Sermons (Khutbahs). Undoubtedly, it was a very gloomy period in our Islamic history.
So far, we could see that the fourth century A.H. was a purely Shi’a-dominated period; the Shi’ite Buwaihids having had authority over parts of Iran and the entire Iraq, the Samanis having had authority over the east of Iran, parts of Afghanistan and the east of the Muslim world, and the Hamadaniyyun having had authority over parts of Mosul and Aleppo. This is in addition to the Qaramitah’s dominance over the east of Arabia and sometimes over Hijaz and even Damascus and Yemen. As to the Ubaidi (the so-called Fatimid) state, it was so vast that it occupied all African Muslim countries in addition to Palestine, Syria and Lebanon.
By the end of the fourth century A.H., the Qaramitah-based state came to an end, while the Banu Buwayh’s state was put down by the middle of the fifth century A.H. (447 A.H.). As to the Ubaidi Isma’ilites, they continued to rule till the middle of the sixth century A.H. (567 A.H.).
Thereafter, the Muslim world was once again Sunni-ruled in all regions even though the Ithna Ashriyyah sect continued to exist in regions of Persia and parts of Iraq although without assuming power.
The state of affairs continued this way until 907 A.H. (the outset of the tenth century A.H.) when Isma’il the Safavid established the Shi’ite Ithna Ashriyyah Safavid state in Iran (named after their grandfather Safiyyud-Din Al-Ardabili, of a Persian descent, who died in 729 A.H.). This state expanded making Tabriz its capital. Engaging into a fierce conflict with the neighbouring Sunni Ottoman empire, the Safavids allied with the Portuguese in order to fight and defeat Ottomans. They occupied parts of Ottoman-subordinate Iraq, where they started to spread their Shi’ite ideology. However, Sultan Salim (I) fought against them in a well-known decisive battle called in history Chaldrian in 920 A.H., in which he had great victory over them and could expel them from Iraq. Time passed and the conflict continued between Safavids and Ottomans, Iraq being the focus of such a conflict. The Safavid state remained in authority over Iran for over two centuries from 907 A.H. to 1148 A.H., the year when it fell apart, (the Safavids state fell apart in the mid 18th century A.D.), which resulted in the division of Iran into a number of regions that were objects of conflict among Ottomans, Russians, Afghans and the army commanders of Abbas (III), the last Safavid Sultan.
When the Ottoman empire entered into the crumbling phase and was increasingly clawed by Europeans and Russians, its clutch on the areas to the west of Iran, consequently, got less tight. The Iranian region was thereafter ruled alternatively by many rulers whose loyalty was to Western, British, French or Russians, leaders.
In 1193 A.H./ 1779 A.D., a person called Agha Muhammad Qajar, a Shi’ite of a Persian descent, assumed authority. However, having secular tendencies, he neither propagated nor ruled according to Ithna Ashriyyah’s doctrines. He and his sons subsequently ruled Iran successively experiencing ups and downs. The ruler in such a dynasty used to be given the title “Shah.”
This dynasty’s rule was toppled by Reda Bahlavi, who, helped by the British, rebelled against it in 1343 A.H./1925 A.D. appointing himself as the Shah of Iran. However, the British got dissatisfied with him, in 1941 A.D. on account of disagreements that arose between them and thus ousted him and crowned his son Muhammad Reda Bahlavi. The latter continued to rule Iran under the secular system until 1399 A.H./1979 A.D. when the Shi’ite Ithna Ashriyyah Revolution headed by Khomeini rose to restore the Shi’ite system of rule once again in Persia (Iran).
This was the story of the Shi’ite rule over the Muslim world since the rise of Shi’a till the present. Throughout such a story, we could find out clearly that Shi’ite movements only rose as rebellious movements against the Sunni rule or Muslim rule, hiding under the guise of the religious people who love or are affiliated to the Prophet’s Household (Ahlul Bait). During all these stages, we noticed no clashes between any of such sects and such enemies of the Muslim Ummah. Moreover, they engaged in no conflict with Tatars or other enemies. On the contrary, we could notice that they repeatedly cooperated with enemies to destroy Muslim Ummah in all stages of history.
Although we do not tend to hold descendants responsible for the faults of ancestors, we aimed at discussing the abstract, ideology and methodology which completely goes in line with that of ancestors, which is the core point and the root of the problem.
So long as there is a belief in the supposition that Imamate is to be assumed by a particular dynasty, that their Imams are infallible, and they defame Abu Bakr, Umar and Uthman as well as other Companions and Mothers of the Believers (Aisha, Hafsah etc), good faith should never be supposed. Rather, we have to suppose that the descendants have followed the steps of ancestors.
Throughout history, we could find out clearly that Shi’ite movements only rose as rebellious movements against the leaders who are Muslims, hiding under the guise of the religious people who love or are affiliated to the Prophet’s Household (Ahlul Bait). Their rebellions and uprisings in Nigerian history under General Ibrahim Badamasi Babangida (IBB), General Sani Abacha, ‘Yar Adu’a etc, and now under President Muhammad Buhari is in our memory. There’s no any time in the history of their rebellions in Nigeria that we heared they rebel under non-Muslim President. Even their supporters today, in Nigeria, and all those who are fighting for them majority are non-Muslims. Their very aims and goals is to come together in order to undermine Islam and Muslim Ummah, period!
Respected Brothers and Sisters! Now, what do you think our attitude toward them should be? How should we deal with them? Is it better to discuss their issue or keep silent? Is it better to be ignorant or knowledgeable about them? This is what we will continue to deal with in our next topics In Shaa Allah.
I ask Allah to glorify Islam and Muslims. Ameen.
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.
This Jumu’ah Khutbah (Friday Sermon) was prepared for delivery today Friday, Rabiu’l Awwal 8, 1440 AH (November 16, 2018), by Imam Murtada Muhammad Gusau, 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: gusaumurtada@gmail.com or +2348038289761.
[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

The Shi’a And Its Followers, By Imam Murtada Gusau

In the Name Of Allah, The Most Gracious, The Most Merciful
All praise is due to Allah, Lord of all creation. May Allah extol the mention of the Prophet Muhammad in the highest company of Angels and may the peace and blessings of Allah be upon him, his family, his Companions and all those who follow him exactly till the Day of Judgement.
Dear Brothers and Sisters! Scholars of Usul Al-Fiqh (Principles of Islamic Jurisprudence) stated the following rule:
“One cannot pass a judgment on something unless one has a clear conception of it.”
Based on this rule, it is meaningless to pass a judgment on Shi’as unless you have good knowledge about them. It is also meaningless to express one’s opinion on reconciling the views of Sunnis and Shiites without recognising the nature of both groups. Likewise, it is of no real sense to accept or reject talking about Shi’a without knowing the reality of the issue, to what extent it is dangerous, its rank as to our priorities and its relation to the multiple variables the Ummah is facing.
In short, before we proceed to criticise the opponents or the proponents of Shi’a, we should first understand who Shi’as are, what their origins are, what their theological and Fiqhi (Jurisprudential) backgrounds are, what their history is about, what their reality is an what their goals and ambitions are. Only after doing this, we can express our view foresightedly, especially when we know how many people changed their long-believed views and give up their ideas after they had been provided with sound information and clear vision.
Now the question is who are Shi’as?
The issue is not merely that of certain people living in a certain country who have some disputes with neighbouring countries. Rather, it is an issue of theological, historical and Fiqhi backgrounds that have to be referred to.
Many historians differ on the real beginning of Shi’a.
What is commonly believed by the masses is that Shi’as are those people who supported Ali Bin Abi Talib during the caliphate of Mu’awiyah Bin Abi Sufyan, (May Allah be pleased with them). Accordingly, this means that those who supported Ali Bin Abi Talib are Shi’a while those who supported Mu’awiyah are Sunnis. Such a notion has never been accepted by anyone. Moreover, Sunnis believe with regard to the dispute that arose between the two honourable Companions that Ali (May Allah be pleased with him) was on the right, while Mu’awiyah (May Allah be pleased with him) exercised Ijtihad (independent judgment) but did not reach the truth. Thus, Sunnis thought is clearly siding with Ali. Moreover, tenets, doctrines and ideologies held by Shi’a are entirely different from those held by Ali Bin Abi Talib absolutely. Therefore, it is incorrect to say that the rise of Shi’a was at that era.
Some historians say that the rise of Shi’a was after Al-Husain (May Allah be pleased with him) was martyred. This opinion sounds to be more logical. Actually, Al-Husain rebelled against the rule of Yazid Bin Mu’awiyah and, therefore, headed for Iraq after his followers there had promised to back him. However, they let him down at the critical time, which led to the martyrdom of Al-Husain at Karbala. The group of people who invited him and failed to support him regretted doing so and decided to expiate their sin through rebelling against the Umayyad state. They actually did so and a large number of them were killed and thus were called Shi’a. This might explain why we notice that Shi’a are more attached to Al-Husain Bin Ali than to Ali Bin Abi Talib (May Allah be pleased with him) himself. They also, as we can see, mark the anniversary of Al-Husain’s martyrdom while they do not mark that of Ali Bin Abi Talib.
However, this sect only rose as a political one opposing the rule of the Umayyad dynasty and backed any attempts to rebel against it. Until that time, they did not hold theological or jurisprudential principles different from those of Sunnis. We will even come to know that earlier leaders whom Shiites claim to be their earlier Shi’a Imams were only Sunni men adopting doctrines and principles of Sunnis.
The situation continued to be stable for months after the martyrdom of Al-Husain (May Allah be pleased with him). At this period lived Ali Zainul-Abidin Bin Al-Husain who was one of the most righteous personalities and great ascetic scholars. He has never been reported to have any beliefs or ideologies different from those held by Companions and later generations.
Ali Zainul-Abidin had two sons of a high level of piety and purity, namely, Muhammad Al-Baqir and Zaid, both of whom completely believed in beliefs held by Sunni scholars including Companions and Successors. However, Zaid Bin Ali (May Allah have mercy on him) differed in viewing that Ali Bin Abi Talib was worthier of assuming caliphate than Abu Bakr (May Allah be pleased with him). Although this opinion conflicts with the Ummah’s consensus (Ijma’) and contradicts many authentic Prophetic Hadith that explicitly held Abu Bakr Al-Siddik, Umar and Uthman in a higher rank than Ali (May Allah be pleased with him), this difference of opinion, however, does not relate to doctrinal issues. While he viewed that Ali was the best, he, however, admitted the high rank of the first three caliphs. He also believed in the permissibility of one less in rank assuming imamate despite the existence of those higher in rank. Accordingly, he did not deny the imamate of Abu Bakr, Umar and Uthman (May Allah be pleased with them). Apart from this view, he concurred with Sunnis in theology, principles and Fiqh.
Repeating the attempt of his grandfather Al-Husain Bin Ali (May Allah be pleased with them both), Zaid Bin Ali rebelled against the Umayyad caliph Hisham Bin Abdul-Malik, which ended up with his being killed in 122 A.H. His followers then founded a sect based on his ideas, known in history as Zaidiyyah, named after Zaid Bin Ali. Though considered to be a Shi’a-based sect, Zaidiyyah agrees with Sunnis in everything except in holding Ali in a higher position than the first three Caliphs. The followers of this sect are mainly in Yemen and they are the nearest Shi’a sects to Sunnis – even one can hardly distinguish them from Sunnis in most respects.
It is worth mentioning that a group of the followers of Zaid Bin Ali asked him about his opinion on Abu Bakr and Umar. In reply, he supplicated Allah to show mercy to both of them, but those who asked him refused to do the same and seceded from his sect. Therefore, they were known in the history as Rafidah (lit. dissenters) because they rejected the caliphate of Abu Bakr and Umar on one hand, and rejected Zaid’s opinion on the other. Subsequent generations of such a group founded a sect which was later known as Ithna-Ashriyyah (or Imamiyyah) to turn into Shi’a’s largest sect.
Muhammad Al-Baqir, Zaid Bin Ali’s brother, died eight years before his brother (in 114 A.H.) leaving behind a son who became the reverend scholar, Ja’afar Al-Sadiq. The latter was a prominent scholar and a proficient Faqih (Jurisprudent), who held the same theology believed in by Companions, Successors and Muslim scholars in general.
Late at the era of the Umayyad caliphate, the Abbasid movement started activities aiming at rallying people against the Umayyad caliphate. The movement collaborated with the groups which seceded from Zaid Bin Ali and both toppled the Umayyad caliphate in 132 A.H. The Abbasid caliphate came to power headed by the founder Abul-Abbas Al-Saffah and his successor Abu Ja’afar Al-Mansur. Those who collaborated with this movement felt disappointed as they sought to establish a caliphate ruled by one of Ali Bin Abi Talib’s grandchildren. Therefore, those people formed a group called Al-Talibiyyun (lit. proponents of Ali Bin Abi Talib (May Allah be pleased with him) compared to Abbasids who are named after Al-Abbas Bin Abdul-Muttalib) with the aim of staging a coup against the Abbasid caliphate.
Until this era, there were no essential theological or jurisprudential violations except that of the criticism of Abu Bakr and Umar; actually, some of them who seceded from Zaid Bin Ali rejected them and would even curse them in public.
Ja’afar Al-Sadik died in 148 A.H. leaving behind a son called Musa Al-Kazim, who was also a scholar but less in rank than his father. He died in 183 A.H. leaving behind some sons including Ali Bin Musa Al-Ridah.
It happened that the Abbasid caliph al Ma’amun sought to contain the rebellion of Al-Talibiyyun who claimed the caliphate for the descendants of Ali Bin Abi Talib rather than those of Al-Abbas. Thus, he nominated Ali Bin Musa Al-Ridah as the crown prince, which fueled a fierce controversy among Abbasids. However, Ali Bin Musa Al-Ridah suddenly died in 203 A.H., but Al-Talibiyyun accused Al-Ma’amun of killing him and once again staged successive revolutions against Abbasids just as they did with Umayyads.
Anyway, passage of years gave room for revolutions to relatively calm down. Until that time, Shi’a had not yet adopted an independent religious school of thought to be called Shi’a. Rather, there were only political movements aiming at assuming power and opposing leaders due to many reasons which did not include such theological reasons as those held by Shi’a now.
Strikingly, such dissenting calls found support on a large scale in the Persian region (currently Iran). Actually, many inhabitants of such a region felt sorry for the fall of the huge Persian empire and its fusion into the Islamic state. They, Persians, considered themselves of a higher race, a better ethnicity and a greater history than Muslims. This feeling led to the rise of Persophilia – an ideology which means giving priority to their race and ethnicity over anything even Islam. Some of them even showed deep adherence to their Persian roots, lock, stock and barrel, even the fire which they once worshiped.
As they were not powerful enough to rebel against the Islamic state, and being Muslims for decades, they found the Al-Talibiyyun’s revolutions a way through which they would seek to topple the Islamic caliphate which toppled their Persian state before. In the same time, they did not want to forsake Islam which they embraced for many years. They, however, decided to interpolate it through injecting into it the heritage of the Persian state so as to secure instability within the Muslim Ummah. They kept a low profile, while Al-Talibiyyun maintained the high profile. Bearing in mind that Al-Talibiyyun are affiliated to Ali Bin Abi Talib, are a part of the Prophet’s Household and thus held in a high esteem by people, such people secured continuation of their mission.
Thus, attempts of Persophils united with those of Al-Talibiyyun belonging to the Prophet’s Household to form a new independent, not only political but also religious, entity.
Back to Al-Talibiyyun, we can see that after the death of Ali Al-Ridah whom Abbasid Caliph Al-Ma’amun nominated as the crown prince, he was succeeded by his son Muhammad Al-Jawad who died in 220 A.H. The latter was also succeeded by his son Ali Bin Muhammad Al-Hadi who died in 254 A.H. Finally, the latter was succeeded by Al-Hasan Bin Ali called Al-Askari who also died suddenly in 260 A.H. leaving behind a young 5-year-old son, Muhammad.
Throughout previous years, separatist movements, which consisted of some of the Prophet’s Household and Persophils, would swear allegiance to the elder son of Al-Talibiyyun’s leader, starting with Ali Al-Ridah and ending with Al-Hasan Al-Askari. Concerning the ascendants of Ali Al-Ridah, such as his father Musa Al-Kazim or his grandfather Ja’afar Al-Sadik or his grandfather’s father Muhammad Al-Baqir, they did not assume the revolutionary leadership against Umayyad or Abbasid rule.
However, after Al-Hasan Al-Askari had died in 260 A.H., revolutionists got totally confused as to who is to assume leadership when Al-Hasan Al-Askari left behind a young son. They even got more confused after the sudden death of that young son. This resulted in dividing such revolutionary groups into many sects each different from the other in terms of principles and ideas as well as even in laws and beliefs.
The most famous among such sects is Ithna Ashriyyah (or Imamiyyah), now prevailing in Iran, Iraq and Lebanon. It is the biggest Shiite sect at present.
The leaders of this sect started to add to Islam ideas that would work best for situations they are exposed to currently and that may ensure the continuation of their sect despite the absence of their leader.
They added many serious Bid’ahs (innovations in religion) to the religion of Islam, claiming them to be part and parcel of Islam. Thus, such Bid’ahs, with the passage of time, became a key component of their ideology and thought. Some of such Bid’ahs relate to Imamate (caliphate). Seeking a justification for the lack of a current Imam or leader, they argued that Imams are twelve only, arranging them in the following order:
1. Ali Bin Abi Talib
2. Al-Hasan Bin Ali
3. Al-Husain Bin Ali
4. Ali Zainul-Abidin Bin Al-Husain
5. Muhammad Al-Baqir Bin Zainul-Abidin
6. Ja’afar Al-Sadik Bin Muhammad Al-Baqir
7. Musa Al-Kazim
8. Ali Al-Ridah
9. Muhammad Al-Jawad
10. Ali Al-Hadi
11. Muhammad Al-Mahdi and
12. Al-Hassan Al-Askari.
That is why this sect is called Ithna Ashriyyah (Imamiyyah or The Twelvers). Seeking to justify why the Imam succession came to an end, they claimed that the young child Muhammad Bin Al-Hasan Al-Askari has not died yet, and that, according to them, he has disappeared in a mountain cave and that he is still alive (over one thousand years now). They further claim that he will be back one day to rule the world. They also believe him to be the Awaited Mahdi (Righteous Imam).
They also claimed that the Messenger of Allah (Peace be upon him) bequeathed Imamate to those twelve names but Companions withheld and hide such information. This is why they judge Companions in general to be disbelievers (however, some of them judge Companions to be only profligate) as they concealed such a bequeath. Influenced by the Persian system of rule, they introduced the inevitability of the monarchical system believing that the Imam must be the elder son of Ali Bin Abi Talib and likewise all succeeding Imams.
As known to all, this notion is not Islamic at all. Even Sunni Islamic states based on a monarchical system, such as Umayyad, Abbasid, Seljuk, Ayyubi and Ottoman caliphates, never considered the monarchical system to be a part of religion or that ruling must be on a dynasty basis. Influenced also by Persia, they introduced sanctification of the ruling dynasty. Accordingly, they believed in the infallibility of the aforementioned Imams and thus considered their sayings to be as holy as the Qur’an and Prophetic Hadith.
Moreover, most of their Fiqhi (jurisprudential) rules are even derived from the sayings of Imams, regardless of whether these sayings are authentically or falsely attributed to them. Furthermore, in his book “Islamic Government (Al-Hukumah Al-Islamiyyah)”, Khomeini, the leader of the Iranian revolution, stated that:
“One of the fundamentals of our ideology is that our Imams are higher in rank than devoted angels and Prophets.”
Hence, this explains their bitter hostility to all Companions (except for a few of them who do not exceed thirteen). They also show hostility to even some of the Prophet’s Household, such as Al-Abbas (May Allah be pleased with him), Allah’s Messenger’s uncle, and his son Abdullah Bin Abbas (May Allah be pleased with him), the great scholar of the Ummah. Unarguably, hostility to these two figures and judging them to be disbelievers is due to the historical conflict between Ithna Ashriyyah and Abbasid caliphate.
Also among their Bid’ahs (innovations) is that they consider most Muslim countries to be Darul-Kufr (House of disbelief). They also judge the people of Madinah, Makkah, Egypt and Levant (Sham) to be disbelievers, falsely reporting the Messenger of Allah to have said something in this regard and thus believe it to be a part of their religion.
Wallahi, you can refer to such ideas in their original resources, such as Al-Kafi, Bihar Al-Anwar and Tafsir Al-Qummi, Tafsir Al-Ayyashi, Al-Burhan and other books.
Consequently, they do not acknowledge any Sunni scholars and all the authentic Hadith books, such as Al-Bukhari, Muslim, Al-Tirmidhi and Al-Nasa’i. They also deny the authority of Abu Hanifah, Malik, Al-Shafi`i and Ibn Hanbal. They also do not admit the excellence of Khalid Bin Al-Walid or Sa’ad Bin Abi Waqqas, Umar Bin Abdul-Aziz, Musa Bin Nusair, Nurul-Din Mahmud, Salahud-Din, Qutuz and Muhammad Al-Fatih.
As a result of their non-recognition of Companions, Successors and books of Hadith and Tafsir (exegesis of the Qur’an), they depended largely on sayings attributed to their Imams through very weak chains of narrators. Consequently, many abhorred Bid’ahs took place regarding their doctrines, acts of worship, transactions and other wakes of life. In this article, I do not intend to give a list of their Bid’ahs; actually, such a goal requires composing many books. I only refer here to the origin of the problem so that we may understand its consequences.
However, it requires a lengthy talk to speak about such Bid’ahs as Taqiyyah (a dispensation allowing Shiites to conceal their faith when under threat, persecution or compulsion) and Raj’a (the second coming or the return to life of their Imams after death), viewing that the Qur’an was interpolated, misbelieving in Allah, Bid’ahs committed at the shrines, building such shrines in Mosques, abhorred Bid’ahs committed on the anniversary of Al-Husain’s Martyrdom and thousands of other Bid’ahs that became key pillars in religion according to Shi’a Ithna Ashriyyah.
Wallahi all that I have mentioned so far is only a part of the ideology of Ithna Ashriyyah. However, there are several other sects that rose during the same period in history, especially during the period known in history as the period of “Shi’a Bewilderment”, which started as early as the middle of the third century A.H. following the death of Al-Hasan Al-Askari (the twelfth and last Imam according to them).
From this period on, literature and books that plant their ideology and doctrines were composed. Their methodologies spread widely in the Persian region in particular and in the Muslim world in general. However, till then no state was established to officially adopt such ideologies. Anyway, by the end of the third century and the beginning of the fourth century A.H., serious developments took place that led to Shi’a assuming power in some areas, which had serious repercussions on the entire Muslim Ummah.
However, I have to repeat the rule that “one cannot pass a judgment on something unless one has a clear conception of it.” Thus, if we are to take a decision regarding a specific matter or issue, we have to have knowledge about it first. In other words, we can judge something to be right or wrong or say that it is better to do so-and-so only when authentic information is available. Undoubtedly, judgments based of passions and on no study leads certainly to evil consequences.
Respected Brothers and Sisters! Now what do you think our attitude toward Shi’as should be? How should we deal with them? Is it better to discuss their issue or keep silent? Is it better to be ignorant or knowledgeable about them? This is what I will deal with in my next Jumu’ah Sermon, In Shaa Allah.
Lastly, I ask Allah to glorify Islam and Muslims. Ameen.
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.
Your Brother:
Imam Murtada Muhammad Gusau, from Okene, Kogi State, Nigeria: He can be reached via: gusaumurtada@gmail.com or +2348038289761.
[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Friday Sermon: How Islam Honoured Woman, By Imam Murtadha Gusau

In The Name Of Allah, The Most Beneficent, The Most Merciful

All praise is due to Allah, Lord of all creation. May Allah extol the mention of the Prophet in the highest company of Angels and may the peace and blessings of Allah be upon him, his family, his Companions and all those who follow him exactly till the Day of Judgement.

O Muslim woman, know that, you are among the hopes of this Ummah!

Dear Brothers and Sisters! Before the advent of Islam, the state in which women lived was disgraceful; as they led arduous and miserable lives. Women’s rights were unheard of and their duties far exceeded their capacity. A woman’s life was spent in distress and agony from the moment of birth until the moment of her death; if she escaped being buried alive as a young girl, she would live in humiliation and contempt for the rest of her life.

In the pre-Islamic era (Jahiliyyah period), people used to bury young girls alive, and if she survived somehow, she was considered of no consequence, as if she had no right to live. So, what kind of life could women at that time expect?

Islam came to save women from a humiliating and disgraceful existence. It guided women to all that honours her and provides her with the respect that is due to her – whether as a beloved young girl, an honoured sister, an affectionate wife or a compassionate and respected mother.

Islam greatly honours women, raises their status and elevates them to the position of which they are worthy, as they are the progenitors of men and the educators of future generations.

Due to the importance of the woman’s role in educating future generations and her direct influence in instilling in them the correct Islamic creed, righteous conduct and morals and teaching them various acts of worship, her enemies exert great efforts to Westernise her and focus on beguiling her through the deceptive glamorous calls that have ensnared the sons and daughters of our Ummah. Such calls include the so-called movement for “women’s freedom”, “women’s rights”, so-called “feminist movements”, and calling for “equality between men and women.”

Muslim women should be made aware of and warned against the conspiracies that are being secretly perpetrated against them in order to drag them into the impure swamps of immorality, by continuously tempting them in every possible way to abandon the teachings of their religion that came to safeguard their honour and ensure their happiness in this world and in the Hereafter.

It is truly unfortunate to see that some Muslim women are attracted to these fallacies and lies and even follow them. They have not only adopted such misleading thoughts, they even spread them through various mediums and lead a life of absolute intellectual, social and behavioural subordination to the West. They blindly imitate Western women without thinking. Thus, the following Sahih Hadith of the Prophet (Peace be upon him) applies to them:

“You will continue to follow the ways of your preceding nations, span by span and Zira’ by Zira’ (i.e., a measurement equal to sixty-four centimeters) to the extent that even if they entered a hole of a mastigure, you would follow them (i.e. you will continue to follow your preceding nations so consistently in their disagreeable actions).” The Companions, May Allah be pleased with them said: ”O Messenger of Allah! (Do you mean) the Jews and the Christians?” He said: ”Who else?”

Such women have forgotten that the social, legal, and historical circumstances that faced European woman are totally different from those faced by the Muslim woman. The European woman lived in an unjust society based on human laws rather than divine legislation. Therefore, her rights were exceedingly violated, which made her rebel against her conditions in order to retrieve even a small part of her lost rights.

With regard to the Muslim woman, Islam granted her all her rights more than fourteen centuries ago; hence, she has the right to be proud and hold her head up high by virtue of these rights, which have not been granted to women till this day even in those countries which claim to be “civilised” and “developed.”

O Respected Muslimah! Your enemies are trying to deceive you and use you as their weapon by alleging that they want to free you, while, by Allah, their only purpose is to ruin your chastity and honour and undermine your honourable status and happiness under Islam. You have to stop these oppressors and criminals immediately and firmly because your deviation and loss means the breakup of the family bonds that attach its members; scattering them in life’s mazes.

My Dear Sisters in Islam! Your enemies are lying in wait for you, and continue to wage war against Hijab – a continuation of the events in the early history of Muslims when they conspired to remove a Muslim woman’s Hijab at the time of the Prophet (Peace be upon him) in the market of Banu Qainuqa.

This war is continuing until today, because your enemies realise very well that ruining the Muslim woman means ruining the entire Muslim society.

Undoubtedly, some of those people have grown up under the protection of atheism, thus, they pretend to be Muslims, while they are in fact disbelievers. Such people are very keen to remove the Hijab of the Muslim woman and stain her honour and dignity. Hence, they find that there is no better way than offering them so-called “woman’s freedom” in the guise of “modern Islam.”

O Daughter of Islam! Do not listen to those who beautify the life of dangerous intermixing between the two sexes and abandonment of the Hijab in the name of “freedom” and “civilised behaviour”, so that you are saved from becoming a toy in their hands. Say to them that Allah the Almighty says:

“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves (part) of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” [Qur’an, 33:59]

O Beloved Muslimah! Contemplate the following verse and its lessons, Allah the Most High says:

“And when he came to the well of Madyan, he found there a crowd of people watering (their flocks), and he found aside from them two women driving back (their flocks). He said, “What is your circumstance?” They said, “We do not water until the shepherds dispatch (their flocks); and our father is an old man.” [Qur’an, 28:23]

This Qur’anic verse is part of the story of Prophet Musa, before he was sent to his people as a Messenger of Allah. He went to a distant land to escape from the oppression of Fir’awn (Pharaoh). When he arrived there, he found a group of people watering their flocks, with two women standing apart from them. He asked them why they were standing aside. They told him that they had come to this place to water their flock, as their father was an old man and could not work. Nevertheless, they did not justify themselves under this compelling necessity to intermix with men; rather, they waited until the men had finished and then watered their flocks.

My Beloved Sister! Would you not review your stance, and contemplate on how to define the safe way?

Return to Allah, contemplate the Qur’an, and imitate the wives of the Prophet of Allah (Peace be upon him) as this is the only way to Paradise. Wake up my Sister, before it is too late and before your death and reckoning, when the scale will be set and the Sirat will be placed over Hell and the obedient people will be distinguished from those who are disobedient.

* Muslim Sisters Must Avoid The So-called Feminist Movements

Simple logic: If you adopt a moral standard by which the Qur’an is considered immoral, then you have two choices. You either reject that moral standard or you reject the Qur’an!

Have you heard of the Bechdel Test? This is a feminist standard used to determine whether a written story or film meets the bare minimum requirements of representing women. The Test is straightforward: Does the story or film in question have at least two female characters who speak to each other about something other than a man?

What feminists realised is that many stories and films have minimal female representation and the few female characters that do appear are simply love interests of the male characters, who are the focus of the narrative. This is a gross violation of gender equality and, hence, of justice, as far as feminism is concerned.

Now, is the Bechdel Test a good standard of justice and morality? Is it a good standard for determining female representation and visibility? Virtually all feminists would say, “Yes, of course! Women MUST be represented!”

Well, if we judge by this feminist standard, then the Qur’an would be considered unjust and immoral (as would the Prophet (Peace be upon him), his Companions and literally all the scholars of the Islamic tradition prior to maybe twenty years ago). For example, Surah Yusuf, which Allah describes as “the best of stories,” does not pass the Bechdel Test and, therefore, does not adequately represent women as far as feminism is concerned.

The feminist asks, “How is this the best of stories when not a single woman is referred to by name? How is this the best of stories when the only women mentioned are those who lust after and conspire against a man? What about Yusuf’s mom or sisters? Why are they not mentioned anywhere? Was there not a single positive woman in that time to include in the narrative?” This is all what the feminist sees but the rest of us recognise the folly of questioning Allah in this way.

This is just one example but it encapsulates why many so-called Muslim feminists end up leaving Islam. They eventually realise that the feminist morality they have adopted renders scholars, the Companions, even the Prophet Muhammad (Peace be upon him), even Allah as immoral, na’uzubillah. So they reject it all and apostatise!!!

So what is the upshot? Well, first of all, Muslims MUST reject the Bechdel Test, clearly. If the best of all stories in the Qur’an does not meet the feminist standard of morality, then our very Iman depends on throwing that standard in the trash.

Then what can be said about female representation?

Feminists, Muslim and non-Muslim, emphasise representation. “Women’s voices need to be heard!” they shout. Well, of course they do. Islamically, no one disagrees with that. Of course women’s voices are important and need to be respected and represented. Allah acknowledges this in the Qur’an when He says, for example:

“Indeed Allah has heard the statement of her that disputes with you concerning her husband and complains to Allah. And Allah hears the argument between you both. Verily, Allah is All-Hearer, All-Seer.”

But feminists are not satisfied with these assurances. It is not enough that women’s voices are represented. They need to be represented in a particular way. Speaking panels need to include as many women as men. Mosque boards need to include a proportional number of women as men. Books need to cite as many women as men. Islamic organisations need to give women as much visibility as men. Etc.

Visibility is the important concept here. To be represented, women must be physically seen. Otherwise, one is guilty of “hiding” and “marginalising” women and this is the epitome of injustice, we are told.

But then, where was the female representation among the Rightly Guided Caliphs? Where is the female representation in Surah Kahf? Where is the female representation in Surah Baqarah? Where is the female representation in Al-Isra’ wal-Mi’raj? Where is the female representation among the authors of the authoritative Hadith collections or the most prominent books of Fiqh or the most cited books of Tafsir (which is not to deny that there were female scholars?), etc.

If feminism informs our standards of female representation, then we stand to lose a great deal of our religion, if not the entirety of it.

If we dump feminist standards, then what standards should we adopt?

We adopt Islam’s standards, the Qur’an’s standards.

Maryam (RA) was not looking for representation. She was not demanding to speak her mind and “be heard.” Infact, Allah commanded her to remain silent. But then by His command, her baby spoke for her and miraculously defended her from the crib.

We see the same from the Mother of the Believers. They weren’t demanding to stand in front of everyone and “be visible.” They weren’t demanding to be “represented” in every gathering and consultation and on every platform. What lessons should we take from their example? Are those loud, screeching voices that are attempting to disrupt our communities with their calls for “representation” really following any Islamic precedence?

Here is the critical question the screechers don’t want you to ask. Does the lack of visibility from the Sahabiyat (Women Companions) mean that they lacked influence? Absolutely not. It is feminism’s deceit to conflate visibility with influence and power. Influence and power do not require being visible and, in fact, a great deal of power is obtained through deliberate lack of visibility.

Respected Brothers and Sisters! We don’t need to be fooled by this toxic, man-made ideology of feminism that has corrupted the minds and hearts of so many of our brothers and sisters. The time has come to throw it away!!!

* Muslim Women Versus Western Women

Islam positions women in a noble position, because the brilliant generation will be born out of their womb. In the period of jahiliyyah (ignorance period) culture prior to the arrival of Islam, women were considered to be very low and despicable, in fact not a few female newborn were buried alive. They looked at women with one eye, in fact they were even considered contemptible and worthless. After the arrival of Islam, it was proven that the female could breathe in the air freely and the task of building a community that is cultured and civilised, was given to them.

So it is no surprise that in Islam, there is no such thing as discrimination against women, there are no need of the women emancipation and feminism. Because since the first time the religion of Islam was revealed to the surface of the Earth, Islam always uphold the status and dignity of women. And an Islamic Shari’ah like this will not fade with times, it will never be evolved and going through a revolution.

This is in contrast to the Western culture today which is the product of an age that will always change and shift due to the erosion by the time. Whereas, Islam places the men and women in accordance with the nature of each. Therefore, there is no reason for the Muslims, whether they are men, women, old or young, to demand more than what have been outlined by the Creator, Allah the Almighty. Because it is Allah Who is the All-Knowing about the secrets behind the creation of His creatures.

The Western nations in the reform and modernisation, are demanding equal rights (emancipation). However, the concept of emancipation itself is increasingly unclear with times, what should be the emancipation to free women from the shackles of slavery, is instead plunging the women into the abyss of a new slavery. In the capitalist society, women are exploited and becoming a commodity that can be traded with the public, just look at the ads in the information media around us. In a free society, women are taught the permissive culture, that is detached from the values of the normative, only for the benefit of the industry.

Away from the concept of Islam, they are demanding equality, freedom and human rights, whereas they in fact are neglecting the nature and dignity of the women which is supposed to be held in high esteem. In an indirect manner, they are actually claiming that Islam is discriminative against women. Whereas, Islam places the women in a position which does not exceed what has been outlined and destined as women.

Umar Bin al-Khattab ever said:

“At the time of jahiliyyah (ignorance), the women had no value for us. Until finally Islam came and declared that the woman is equal to man.”

This equality that Islam meant covers all aspects, including the issue of rights and obligations. This is very well understood by the women of Islam and therefore they hold very strongly to the teachings of Islam.

It is not rare that there are statements from some Muslims which say:

“The path to the awakening is already very clear, namely by means of going through the path which had been gone through by the European nations. Thus, we can change to be like them, and website must take all that is on them. The bitter, sweet, good and bad, including things that are liked, as well as disliked.” [Taha Hussain, in the future of knowledge in Egypt]

* The Destruction Of The Family

The subsequent problem is no longer just about women’s issues and their rights.

However, it will expand and widen, covering on how to build a household in such ways and styles that correspond to Western civilisation. Thus developed the idea that, in managing a household we no longer have to pay close attention to the rules and values. The role of the “mother” is no longer a woman’s task. That role is the responsibility of the society. In fact, the role can be performed by women and men.

Actually, in Europe, this thought and ideology has given birth to many problems. For example, in France, it was recorded that 53% of the children born do not have clear fathers. In many European countries, there is an increasingly developing trend of not wanting to have children, or even not wanting to get married. The relationship of men and women is merely a free sex relationship without any ties, there is no binding rule. And furthermore, they demanded that abortion is legalised as a direct impact from the outbreak of the free sex culture.

It also had a significant impact on the very sharp rise in the number of crimes. In 1998, the level of crimes in America reached a phenomenal figure. The act of rape occurs every 6 minutes, shooting happens every 41 seconds, murder every 31 minutes. The funds spent on tackling the acts of crime at that time reached 700 million dollars per year (this figure does not include the crime of drugs). This number is equal to the annual income of 120 third world countries.

* Crimes Against Women

The outbreak of crimes provides its own dangers for the women in Europe, so much so that the UN, on 17th December 1999, issued a decision that 25th November is an ‘Anti-Violence Against Women Day.’ There are a lot of facts and data that should be heeded by those who are lulled by the West. In Europe and America, at every 15 seconds, a violence against women happens. And it is not even coupled with the act of rape every day. Causing America to be recorded as a country with the highest number of violence against women. According to the UNICEF records, 30% of violence against women occur in America and 20% in the United Kingdom.

Not to mention the crime of slavery which happens in America, the CNN had broadcasted a report that in 2002, millions of children and women were traded in America every year. More than 120 thousands of women from Eastern Europe and some other poor countries are sent to Europe to be employed as sex slaves. And then more than 15 thousand women, a majority of whom come from Mexico, are sold to America to be employed in the prostitution complexes.

This illicit business even steal away the independence of children in the world, to the point that the UN General Assembly, at its 54th meeting, issued an enactment on the rights of children on 25th May 2000. A decision that was deemed urgent so that prevention would be done, so as the buying and selling of children no longer happen, much less if later they are employed as sex slaves, such as that found in the internet networks.

Observing what is happening in the West, should make us think further if we want to walk in a path that has been taken up by the West. In Israel’s prisons, there are about 100 female prisoners. Why is the West silent over all this? In Palestine, there are more than 250 women who have met their martyrdom, not to mention the women who suffered injuries in the aftermath of Intifadhah. As for the woman in Iraq, suffice it for us what was delivered by the world organization on 22nd February 2005, which stated that the condition of the Iraqi women is not much different from the conditions when they were under the reign of Sadam Husain.

This explains that the independence and freedom of women as touted by America do not touch them at all. In fact, their conditions under the American occupation is much worse. They received rough treatment, they were persecuted, harassed and even raped.

Therefore, as Muslims, let us think clearly, and do not be influenced by the argumentation that feminism and gender equality can be the solution to the problems of women in the Islamic world, such as in domestic violence, women trafficking and other social problems. Until this moment, the Western countries had not been able to prove that they managed to overcome the mentioned social problems. Quite the contrary, moral disintegration have destroyed the social fabric of the Western society, the feminist movement are then blamed because it is considered to have changed the women to become career crazy beings and distanced them from the warmth of a family.

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.

Your brother, Imam Murtadha Muhammad Gusau, writes from Okene, Kogi State, Nigeria. He can be reached via: gusaumurtada@gmail.com or +2348038289761.

[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

The Dangers And Evil Consequences Of Rumour Mongering, By Imam Murtadha Gusau

In The Name Of Allah, The Most Merciful And The Bestower Of Mercy

All praise belongs to Allah the Lord of the worlds, and may His peace and blessings be upon our Prophet Muhammad, and upon his family members and Companions.

Respected Brothers and Sisters! Indeed, it is incumbent that a Muslim preserves his tongue from speech that has no benefit within it, and likewise speech that is harmful for the individual or others. From this type of speech is an evil rumour; whether these rumours are related to individuals, or the Muslim ummah or society. It is indeed upon the Muslim to seek clarification and to only speak if it is necessary. Allah the Sublime and High stated:

“Oh you who believe! If a fasiq (sinner) comes to you with information, then verify it, lest you harm others out of ignorance and as a result of what you have done, you will regret.” [Surah al-Hujurat: 6]

Thus, it is upon a Muslim who hears something sinful about his brother to conceal it and not reveal it, even if it were true. If what has reached the individual (about his brother) is true, and it contains harm upon his brother, it is upon him to conceal his faults and advise him in private. The person should not spread evil about his brother even if he actually performed what was mentioned. This is because doing so is classified as a form of backbiting. Allah the Most High mentioned:

“Do not backbite one another. Would one of you like to eat the flesh of his brother when he is dead? You would detest it. And fear Allah, indeed Allah is accepting the repentance and merciful.” [Surah al-Hujurat: 12]

The Prophet (Peace be upon him) explained the meaning of backbiting as:

“A person speaking about his brother with that which he dislikes.”

Upon hearing this, the Companions (Sahabah) asked:

“What if what we are saying is true?”

The Prophet (Peace be upon him) replied:

“If what you are saying is true, then you have backbite him, and if it is not, you have slandered him.”

Meaning: you have lied upon him.

Hence, the person as (actually) sinned in every instance. Whether the information is true, or it is a lie, the action is either considered backbiting or lying, and both actions are major crimes in Islam.

That which has proceeded is related to the rights of and individual. It is also mandatory to observe the same as it relates to the society and its safety. That which harms the society should also be avoided. It is upon a Muslim to avoid spreading calamities and rumours and he should not create fear amongst the people by spreading this amongst the people. This action is the way of the Munafikun (hypocrites). They are the ones who pursue rumours and spread them in order to bring about fear amongst the people and make them weak. Allah the Most High mentioned (concerning them):

“Had they gone forth with you, they would not have increased you except in confusion, and they would have been diligent among you seeking to cause you fitnah (chaos and dissention). And among you are avid listeners to them. Indeed Allah is All Knowing of the wrongdoers.” [Surah at-Tawbah: 49]

Allah The Most High also said:

“Indeed those who like that immorality is spread about the believers, they will have a painful punishment in this life and the hereafter.” [Surah al-Nur: 19]

This is a tremendous warning, and thus, the good Muslim should not be an individual who spread rumours and indecent news that bring about fear to the people. If this information and occurrence is something that poses a danger upon the people, and it needs to be rectified, this will not take place by spreading it amongst the people who do not possess the ability to rectify the matter. These types of matters should be referred back to the leaders and those in authority. They are those who rectify the matters and prevent its harm. Allah the Most High stated:

“And when it comes to them an affair of (public) security or fear, they spread it. But if they had referred it back to the Messenger or to those of authority among them, and then the ones who draw correct conclusions from it would have known about it. And if it were not for the favour of Allah upon you and His mercy, you would have followed the Shaitan, except for a few.” [Surah al-Nisa: 83]

Thus, it is mandatory upon a Muslim to protect his tongue and not to speak about and spread rumours and private or secret matters. Instead, one should observe silence and conceal the faults of others. One should also supplicate for the rectification of Islam and the Muslims. This is that which is befitting for the Muslim.

Dear Servants of Allah! Know that Islam encourages healthy discussion among its followers. It encourages an environment where the individuals in a group or in the society sit together and share their intellect, as well as thoughts regarding the matters that concern the collective well being. However, Islam discourages any other undertaking that are not directed towards making the life of other people better. One of such acts of conversation condemned by Islam is rumour, as mentioned earlier.

There is no harm in having gossip that is based on sharing experiences and feelings that are authentic, however, Islam condemns any gossiping that is undertaken with the objective of spreading rumour.

Muslims who learn the Qur’an can easily understand the forbiddance of spreading a rumour in the Qur’an, and the Hadiths of Prophet Muhammad (Peace be upon him) also speak against this evil act.

The lines below discuss the way in which Islam discourages spreading of rumour and the mitigating measures that a Muslim is to adopt against it.

Allah Almighty says in Qur’an:

“O you who believe! If a Fasiq (sinner, liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.” [Surah al-Hujurat: 6]

In this Qur’anic Verse, Allah Almighty explains the problem, as well as the solution to it. With one or two encounters or interactions with a person, one is able to judge whether the next person is a liar or not, therefore, once that is identified then a Muslim should always verify and weigh the news brought by such a person. Lying is the root cause behind the existence of rumour, therefore, those who know that the news come from a lying person, should stop and verify it before spreading it to others. Any action undertaken on the news of a liar without any verification is definitely to cause an action that a Muslim would regret in the future.

People might argue that the rumour is just for the sake of gossip and it has nothing to do with lying. As it has nothing to do with lying therefore for them it is permissible to gossip and spread the rumour. Prophet Muhammad (Peace be upon him) regarded the spreading of a rumour as a form of lying in the following Hadith:

“Should I tell you what is a blatant lie? It is a rumour circulating among people.” [Muslim]

Thus rumour is not some kind of gossip which one might undertake in leisure, rather rumour spreading is a form of lying and the way it is spoken or spread makes it blatant or obvious. Therefore, those who spread gossip and rumour are actually speaking lie with boldness and without any fear. A Muslim ought to differentiate healthy gossip from the one that turns into a rumour which in return is a form of lying spoken at a massive scale.

Pertaining to the condemnation of spreading a rumour and false gossip that does not have any authenticity associated with it, Prophet Muhammad (Peace be upon him) said in a Hadith:

“Allah has forbidden you to disobey your mothers, to bury your daughters alive, to not pay the rights of others and to beg from others. And He dislikes gossip for you, asking too many questions and wasting money.” [Bukhari]

In this Hadith, the message is as obvious as it gets. Gossiping and spreading a gossip is not one of the acts that is adored by Allah Almighty. Therefore, as imperative it is for a Muslim to obey his or her mother, it is equally imperative for a Muslim to stay away from gossip. The act of gossiping might seem trivial at first, however, if its implications are analysed, one gets to know that they are far grave than what one associates with rumour or casual gossiping. The seriousness of gossiping and spreading a false rumour is addressed by Allah Almighty in Qur’an in the following way:

“When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sign of Allah, tremendous.” [Surah an-Nur: 15]

My Respected People! Being humans, we are shortsighted and see things only in the perspective or in the vision which is under our control or power. We might spread a rumour thinking it to be casual and not having any graveness associated with it, however, it is not that the rumour is trivial, rather it is our comprehension of things that is trivial and immature. It is only Allah Almighty who has a greater view of things and who knows that what damage a seemingly casual or trivial gossip could cause, therefore, it needs to be avoided in any case and under any circumstance.

The question then to ask is that how should a Muslim deal with gossiping or how can he or she keep it away and resist its evil implications. The answer can be easily inferred from the following Hadith of Prophet Muhammad (Peace be upon him) in which he said:

“When man wakes up in the morning each day, all his body parts warn his tongue saying: ‘Fear Allah with regards to us, for we are under your mercy; if you are upright, we will be upright and if you are crooked, we will be crooked.” [at-Tirmidhi]

The tongue of a person is in the centre of it all. It is with this tongue that a person spreads rumours and if this tongue is under the control then the ultimate result would be a person refraining from spreading of rumours. Moreover, one also needs to avoid sitting in the company of liars from whom one hears only false rumours which are then spread by the tongue. Therefore, in addition to controlling one’s own tongue, one should also avoid spreading of rumour by verifying its source first and then telling it to others.

In a nutshell, the spreading of rumour is never trivial or casual that could be done for fun, rather it is always grave and has far reaching implications. Islam detests it, therefore, a Muslim must refrain from the spreading of rumour, which can only be done if a Muslim when hearing a news verifies it first and then makes sensible use of his or her tongue.

Dear Brothers and Sisters! Wallahi, making up rumours and lying about others is one of the greatest sins that can occur within a society and sometimes can even place the lives of others in danger, as we are witnessing the dangers and evil consequences of spreading the rumour in our societies today. This act can also result in one’s honour and dignity being stripped from one – thus paralysing one’s life within a society.

How many times has information that has absolutely no foundation, ignited the flames of war between two people or two groups, resulting in a great loss and injury to both sides?

In order to prevent such a great injustice from occurring, Islam has commanded the Muslims not to pay attention to just any piece of news or information that comes to them and not to accept just anything that anyone says to them.

Rather, Muslims are only supposed to accept the reports from those people who possess some inner feelings and the fear of Allah. It is the reports from those people who possess the ethical traits of justice, confidence (of their speech) and reliance (in what the person says) which would prevent a person from making up false reports and lying and relating bits of news and information that are unfounded and fabricated.

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.

Written by your brother, Imam Murtadha Muhammad Gusau, from Okene, Kogi State, Nigeria. He can be reached through: gusaumurtada@gmail.com or +2348038289761.

[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Islam Allows Muslims To Participate In Any Goodness, Virtue, Righteousness And Piety, By Imam Murtadha Gusau

In The Name Of Allah, The Most Gracious, The Most Merciful

All praise is due to Allah, Lord of all creation. May Allah extol the mention of the Prophet in the highest company of Angels and may the peace and blessings of Allah be upon him, his family, his Companions and all those who follow him diligently till the Day of Judgement.

Respected Brothers and Sisters! Allah the Almighty said in His Noble Book, Al-Qur’an:

“Help One Another In Virtue, Righteousness And Piety; But Do Not Help One Another In Sin And Transgression.” [Qur’an, 5:2]

In this Qur’anic verse Allah commands His servants to help one another perform any righteous, good deeds, which is the meaning of ‘Al-Birr’, and to avoid any sins, which is the meaning of ‘At-Taqwa.’ Allah forbids His servants from helping one another in sin, `Ithm’ and committing the prohibitions.

Imam Ibn Jarir said that:

“Ithm (Sin) means abandoning what Allah has ordained, while transgression means overstepping the limits that Allah set in your religion, along with overstepping what Allah has ordered concerning yourselves and others.”

Imam Ahmad recorded that one of the Companions of the Prophet narrated the Hadith:

“The believer who mingles with people and is patient with their annoyance, earns more reward than the believer who does not mingle with people and does not observe patience with their annoyance.”

Dear Brothers and Sisters! Many people had lost their lives in the Battles of Fijar in which much blood was shed. As a result, the feeling of hostility had further sharpened among Arab tribes. At every moment, the smallest reasons had the potential of causing the break-up of great incidents, like someone getting killed or tribes attacking one another.

There was no sense of security in terms of life, property, and dignity for those who came from outside of Makkah. Anyone could take any foreigner’s property he wanted without paying a single penny. The weak and helpless were being subjected to all kinds of persecution and they did not have the courage to show defiance.

A solution had to be found for this situation that spread savagery. These actions that were unbefitting to human dignity had to be stopped. Yet, what could be done?

These were the matters that people with integrity, those whose conscience felt tormented amid the injustice, and those who were consistently thinking about the community’s safety and social order, wanted to resolve.

* The Seized Goods of the man from Zubaid!

The last straw was when Al-As Bin Wa’il, a leading figure of the city, extorted the goods of someone from the Zubaid tribe of Yemen. Every door that the Zubaidi tribesman had knocked on for help was being shut on his face. Finally, he went up the Abu Qubais Mountain and attempted to notify the Quraishis of the insults and injustice that he faced in a loud voice. And it was from this summit that that he summoned the community for help.

This invitation awoke the minds that were contemplating the miserable circumstances in their society. They immediately huddled together and looked for a solution to resolve the corruption and illegitimate behaviour that was taking place. Our Noble Prophet’s (Peace be upon him) uncle, Zubair was the first person who attempted to gather prominent figures and the reputable elderly in one place in respect to this matter.

Hashim, Muttalib, Zuhra, Asad, Harith, and many of leading figures from the sons of Taim met in the home of Abdullah Bin Jud’an, who was considered to be the oldest person in Makkah and one of the wealthiest and influential of men. It was there, in his home, that the “Hilful-Fudul” alliance was established.

After they spoke and discussed at great length, they decided on the following articles:

1. No person will be subjected to persecution, regardless of whether he/she is a native of Makkah or an outsider.

2. From now on, there will be no opportunities for cruelty to occur. An oppressor’s cruelty will not be overlooked and there will be no further opportunities for oppression to be inflicted.

3. We will push for the rights of the downtrodden until they are obtained.

Promising they would persevere in upholding these testaments, the members of the alliance made the following oath:

“We will persevere with our oath till the seas do not have enough water to wet a strand of hair, till the mountains are wiped away, and until the act of istilam (the act of rubbing the Hajarul-Aswad while circumambulating the Ka’abah. If it cannot be rubbed due to big crowds, then a gesture of greeting should be given from a distance) is removed.”

The name given to this alliance was”Hilful Fudul.”

The reasons for this are explained as follows:

“Hilf” means oath whereas “Fudul” means people with virtue. During a period in which they were found in Makkah, two people by the name of Fadl from the Jurhumi tribe, made an oath with someone named Fudail from the Qaturah tribe, to prevent cruelty and rape from taking place in the city.

Because the leading figures of the Quraish had gathered in respect to similar matters and with the intention of making decisions, this association was called “Hilful-Fudul” to remind the “incident that took place between the Fadls.”

The association’s first action was to take back the Zubaidi tribesman’s goods, which he had brought for the purpose of trade, from Al-As Bin Wa’il.

Although our Beloved Prophet (Peace be upon him) was young, he joined this association, which comprised of the elderly, together with his uncles and showed an affirmative response with his vote. This shows that our Noble Prophet (Peace be upon him) had possessed mature thoughts since he was very young, that he was disgusted by cruelty, and had a reputable standing among his tribe.

Of course this individual, who was a symbol of compassion and mercy, was going to rush to help the oppressed and facilitate the positive endeavours on this matter before he was assigned the responsibilities that came with his prophethood. He had been sent for the purpose of “completing high ethics.” In that case, he would partake in every endeavour that was a means of upholding high ethics.

As a matter of fact, after he was appointed as a Prophet (Peace be upon him), he expressed his contentment at having joined the association with the following statement:

“I was also there in Abdullah Bin Jud’an’s home when the oath was affirmed. In my opinion, that oath is more pleasant than owning red-haired camels. If I am summoned to it during the Islamic era, I will accept it.”

This word of the Messenger of Allah is also a criterion for the Muslims of today: To help the societies and organisations that struggle against oppression and all kinds of immoralities no matter under what name and how…

Dear Brothers and Sisters! Our great Islam calls for Muslims and non-Muslims to cooperate with one another in any good deeds, justice, and mutual benefit for humanity.

The precedent for this cooperation is the alliance of al-Fudul (Hilful-Fudul), a pre-Islamic pact of justice made by the people of Makkah in which they pledged to support an oppressed person no matter what tribe or religion he was from. The Prophet spoke highly of this pact and made clear that he would support any similar pact with non-Muslims after the advent of Islam.

Talha Ibn Abdullah reported that:

“The Messenger of Allah (Peace be upon him) said: “Certainly, I had witnessed a pact of justice in the house of Abdullah Ibn Jud’an that was more beloved to me than a herd of red camels. If I were called to it now in the time of Islam, I would respond.” [See Sunan Al-Kubrah of Imam Al-Baihaqi]

In another narration, the Prophet said:

“Certainly, I had witnessed a pact of justice in the house of Abdullah Ibn Jud’an which, if I were called to it now in the time of Islam, I would respond. Make such alliances in order to return rights to their people, that no oppressor should have power over the oppressed.” [See Al-Dala’il Fi Gharib al-Hadith]

Imam Ibn Hisham describes the nature of this pact, saying:

“They promised and pledged that they would not find any oppressed person among their people or among anyone else who entered Makkah except that they would support him. They would stand against whoever oppressed him until the rights of the oppressed were returned.” [See Al-Sirah Al-Nabawiyyah]

Beloved Servants of Allah! In Islam, justice is the universal right of all human beings regardless of their race, tribe, religion, gender or region. It is one of the most fundamental purposes and objectives of Islamic law (Maqasid Al-Shari’ah).

Imam Ibn Al-Qayyim said:

“Allah the Exalted has made clear in his law that the objective is the establishment of justice between His servants and fairness among the people, so whichever path leads to justice and fairness is part of the religion and can never oppose it.” [See Al-Turuq Al-Hikmiyyah]

My People! Since justice is a universal right, Islam encourages Muslims to cooperate with non-Muslims in agreements like the Hilful Fudul in order to protect people from injustice, return the rights of the oppressed, and perform any kind of charitable work that benefits humanity as a whole.

Allah the Most High said:

“Cooperate with one another in righteousness and piety, and do not cooperate with one another in sin and aggression.” [Qur’an, 5:2]

Imam Ibn Kathir comments on this verse, saying:

“Allah the Exalted commands his faithful servants to cooperate in any good deeds, which is righteousness (Birr), and to avoid evil deeds, which is piety (Taqwa). He prohibits them from supporting one another in falsehood and cooperating in sinfulness and unlawfulness.” [See Tafsirul Qur?anil Karim]

Some of the pre-Islamic alliances were nullified by Islam, such as those that were based upon vulgar tribalism, sin, and transgression. However, the Prophet (Peace be upon him) continued to make pacts based upon justice well after the emigration to Madinah.

Asim reported that:

“I said to Anas Ibn Malik people are saying the Prophet (Peace be upon him) declared that there was no pact in Islam. Anas said: The Prophet (Peace be upon him) made a pact between the Quraish and the Ansar in my house.” [Sahih Bukhari]

Imam An-Nawawi comments on this Hadith, saying:

“The inherited pacts and what the law prohibits have been annulled. As for a pact in obedience to Allah, supporting the oppressed, and brotherhood for the sake of Allah, then it is a matter to be desired.” [See Fath al-Bari]

In another Hadith, the Prophet (Peace be upon him) explicitly confirmed that all pre-Islamic and non-Islamic alliances based upon justice and charity, such as the Hilful Fudul, are upheld and strengthened by Islam.

Ibn Abbas reported that:

“The Messenger of Allah (Peace be upon him) said: “Every pact from the time of ignorance (Jahiliyyah) is not increased by Islam except in strength and affirmation.” [Musnad of Imam Ahmad]

Imam Zuhrah said:

“It is a pact such as the Hilful Fudul, in which they agreed not to help an oppressor over an oppressed person in Makkah.” [Fath al-Bari]

Dear Brothers and Sisters! The classical scholars held that it is permissible for Muslims to cooperate and seek help from non-Muslims if there is a benefit in it (Maslaha) and it involves no sin. In fact, the Prophet (Peace be be upon him) told us a time would come when the Muslims would make peace with the Romans and cooperate against a common enemy.

Hassan Ibn Atiyah reported that:

“The Messenger of Allah (Peace be upon him) said:

“You will make a secure peace with the Romans, and together you will fight an enemy from behind you.” [Sunan Abu Dawud]

Imam An-Nawawi said:

“Imam Ash-Shafi’i and others said that if the unbelievers have good advice for the Muslims and there is a need for their help, then their help may be sought; otherwise it is disapproved.” [See Sharh Sahih Muslim]

And the Islamic scholars relied upon the evidence of many instances in the life of the Prophet (Peace be upon him) in which he sought the assistance of non-Muslims.

Imam Ash-Shawkani said:

“Imam Abu Hanifah and his companions held that it is permissible to seek help from the unbelievers and sinners as long as they are adhering to the commands and prohibitions. They used as evidence that the Prophet (Peace be upon him) sought help from some people among the Jews as mentioned, he sought the help of Safwan Ibn Umayyah at the battle of Hunain, and he reported that an alliance would be made between the Muslims and the Romans in which they would together fight an enemy from behind the Muslims.” [See Naylul Autar]

Therefore, my people, there’s no problem, we should investigate many different ways in which we can cooperate with non-Muslims for a good cause. Today, our world is racked by violence from every direction, countless people live in grinding poverty, and our climate is threatened by pollution. These are issues that matter to all human beings regardless of their religion or ideology, as they put our collective future in danger. Hence, by forging national and international alliances to tackle these problems together, we can better serve Allah, our religion, and all of humanity at the same time.

My Respected people! This Fudul Alliance was formed after the Quraish returned from the Fijar War. It began when a man from Zubaid – a region in Yemen, as mentioned earlier – went to Makkah with some merchandise. Al-As Ibn Wa’il purchased the merchandise from him, took possession of the merchandise, but refused to pay for it. The man from Zubaid pleaded with Quraish’s chieftains to help him, but they refused, simply because, like them, Al-As was a nobleman and a leader and was therefore not to be opposed.

The Zubaidi man didn’t give up hope; instead, he stood beside the Ka’abah and called out, asking for help from the descendants of Fihr (the Quraish) and reproaching them for their refusal to help him against the man who had wronged him. Zubair Ibn Abdul-Muttalib, one of the Prophet’s uncles, stood up and exclaimed, “Will no one help him!”

As a result of Zubair’s display of anger, a meeting was convened at the house of Abdullah Ibn Jud’an; present at the meeting were the clans of Banu Hashim, Zuhrah, and Banu Taim Ibn Murrah. The meeting occurred in Dhul-Qa’adah, one of the four inviolable months, and those who were present pledged and swore by Allah that they would be as one hand in their support of any victim against his wrongdoer. They then went together to Al- As Ibn Wa’il, seized from him the merchandise he had wrongfully taken, and returned it to its rightful owner.

The Quraish referred to what happened in the house of Ibn Jud’an as the Fudul Alliance (Hilful Fudul). Fudul was an appropriate name for the alliance since Fudul comes from the Arabic word Fadl, which means nobility, superiority, and virtue. The Prophet (Peace be upon him) who was present at the above-mentioned meeting, said later on in his life:

“When I was a boy, I attended the Al-Mutibin Alliance (i.e., the Fudul Alliance) with my uncles. I would not love to have even red camels as a recompense for me breaking (the terms) of that alliance.”

The owner of red camels during those times would today be equivalent to a billionaire. The Prophet (Peace be upon him) said in another Hadith:

“I was present in the house of Abdullah Ibn Jud’an when an alliance (i.e., the Fudul Alliance) was formed, and I would not love to have in place of that alliance red camels. And if I were invited by it in Islam, I would answer and attend it.”

* The Lessons in the Fudul Alliance (Hilful Fudul):

1. The Messenger of Allah (Peace be upon him) felt honoured for being able to participate in an alliance that was formed on the basis of establishing justice, which shows that justice has an absolute and not a relative value; or in other words, no matter who it is that is carrying out justice, the act itself deserves to be praised.

2. The Fudul Alliance was like an oasis within the darkness of pre-Islamic ignorance (Jahiliyyah). That the Fudul alliance was formed proves that, just because evil pervades a given society, it does not mean that that society is completely void of virtuous acts and deeds. Makkan society was an ignorant society (Jahiliyyah); within it, all of the following evils were rampant: the worship of idols, base manners, wrongdoing, fornication, and usury.

Nonetheless, within the ranks of Makkan society were some men of noble breeding and character, men who despised evil and wrongdoing. This reality should provide an important lesson for today’s Du’at (callers to Islam) who live in societies wherein Islam is not applied or is being fought against.

3. No matter what form it takes, wrongdoing is unacceptable. It doesn’t matter whether the person being wronged is a Muslim or a non-Muslim, a pious man or a sinner, a rich man or a poor man; whoever he is, others in society must come to his help.

4. It is permissible to form an alliance with non-Muslims if justice is being served in the process; in fact, doing so is a part of enjoining good and forbidding evil.

5. It is permissible for Muslims to form alliances that are similar in intent and content to the Fudul Alliance because they establish a goal that is recognised by and encouraged in the Shari’ah; however, in doing so, Muslims must take into consideration what is best for Islam and for Muslims in the short term and in the long run.

6. A Muslim must strive to have a positive effect on society, to be a person who is remembered for the positive influence he has on the events that take place during his lifetime. Even prior to receiving revelation for the first time, the Prophet (Peace be upon him) was known for his many positive contributions to society, to the degree that everyone in the Quraish called him by the name Al-Amin (The Trustworthy One). People’s hearts were attracted to him when he was still at a very young age, and that attraction, in addition to love, continued to grow throughout his entire life, but especially during the years of his Prophethood. [See Sahih As-Sirah An-Nabawiyyah by Shaykh Ibrahim Al-Ali, page 59, and As-Sirah An-Nabawiyyah by Ibn Hisham, vol. 1 page 134, and Fiqh As-Sirah by Al-Ghadban, page 102, and Tabaqat of Ibn Sa’ad, and Al-Bidayatu wan-Nihaya of Imam Ibn Kathir, and Sirah of the Messenger of Allah, by Professor Aliy Muhammad Sallaby]

May Allah be praised; and may the peace and blessings of Allah be upon His Messenger Muhammad (Peace be upon him) and upon his family and Companions.

Written by your Brother:

Imam Murtadha Muhammad Gusau, from Okene, Kogi State, Nigeria. He can be reached via: gusaumurtada@gmail.com or +2348038289761.

[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Friday Sermon: The Power Of Reconciliation In Islam, By Imam Murtadha Gusau

In The Name Of Allah, The Most Gracious, The Most Merciful

Praise be to Allah, we seek His help and His forgiveness. We seek refuge with Allah from the evil of our own souls and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah, and I bear witness that Muhammad (Peace be upon him) is His servant and Messenger.

“O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam (as Muslims) with complete submission to Allah).” [Al Imran, 3:103]

“O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him He created his wife (Hawwa/Eve), and from both of them He created many men and women, and fear Allah through Whom you demand your mutual rights, and (do not cut the relations of) the wombs (kinship) Surely, Allah is Ever an All-Watcher over you).” [Al-Nisa’, 4:1]

“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth.” [Al-Ahzab, 33:70]

Respected Brothers and Sisters! Reconciling people is among the great noble morals. The Shari’ah urged it in more than one occasion as Allah Almighty says:

“So fear Allah and amend that which is between you.” [Qur’an, 8: 1]

The Messenger of Allah (Peace be upon him) said:

“Sadaqa (i.e. charity) is due on every joint of a person every day the sun rises. Administering of justice between two men is also a sadaqa. Assisting a man to ride upon his riding animal, or helping him load his luggage upon it is a sadaqa; a good word is a sadaqa; every step that you take towards prayer is a sadaqa, and removing harmful objects from the pathway is a sadaqa.” [Al-Bukhari and Muslim; this is the wording of Al-Bukhari]

Due to the importance of this virtue (reconciliation), Islam assigned one of the disbursement channels of zakah for those who seek to reconcile people. The Prophet (Peace be upon him) said:

“The best charity is to reconcile between people.” [At-Tabarani in Al-Mu‘jam Al-Kabir]

Poets did not forget the virtue of reconciling people, so they immortalised it in their poems. One Arab poem said a line of verse that means:

“All merits are referred to two matters; glorifying the Orders of Allah Almighty and seeking to reconcile people.”

Dear Servants of Allah! Reconciling people is a branch of faith and an Islamic moral code through which grudges are eliminated, hearts are purified, and flames of fitnah are extinguished. Allah Almighty said – about this quality:

“No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah – then We are going to give him a great reward.” [Qur’an, 4: 114]

Islam urges the believer to regard ‘reconciling people’ as one of his most important aims in his worldly life, as it is through reconciliation that the Ummah becomes a coherent unit where one part thereof seeks to amend the other part. Thus, it becomes like a single body; if one organ of it complains, the rest of the body suffers sleeplessness and fever. Neglecting this matter leads to the disintegration of the Ummah and the severance of its ties. That is why Islam considered reconciling people better than many acts of worship. The Prophet (Peace be upon him) said:

“Should I not tell you what is better in degree than prayer, fasting, and charity.” They (the Companions) said: “Yes.” He said: “Reconciling people, for grudges and disputes are the razor (that shaves faith).” [Ahmad, Abu Dawud, and At-Tirmithi: good-authentic]

Reconciliation should be realised by bridging the gaps that occurred because of disputes and conflicts over worldly affairs and by removing their bad effects.

Some scholars maintain that the prayer, the fasting, and the charities that are mentioned in the Hadith refer to the voluntary, not the obligatory. Imam Al-Qari said:

“Allah Almighty knows best about the intended meaning. However, it could mean that bringing reconciliation to conflicts and disputes that might lead to shedding blood, plundering money, and violating sanctities is better than fulfilling obligatory acts of worship whose benefits do not extend to others, taking the possibility of making up for them, in case they are missed, into consideration. This is so because such acts of worship are among the Rights of Allah Almighty that are less significant in His sight than the rights of the slaves. As regards his saying, “Grudges and disputes are the razor,” the author of An-Nihayah said: ” ‘The razor’ refers to such a bad quality that removes faith, just like a razor removes hair. It was also said that it refers to severing ties of kinship and injustice.”

Imam At-Tibi said: The Hadith urges reconciling people and avoiding corrupting relations between them, because reconciliation is a reason for holding firm to the rope of Allah Almighty and avoiding disunity between the Muslims, whereas disputes are a crack in the religion. Whoever seeks to amend the relations between the Muslims and removes the corruption thereof will attain a degree that is greater than that of the fasting person who observes night prayers and is preoccupied with his own benefit only.”

From the sum of these Hadiths, we reach an important result, which is that our great religion aspires for reconciliation and seeks for it. Allah Almighty informed us that settlement of disagreements is best. Allah Almighty says:

“…there is no sin upon them if they make terms of settlement between them – and settlement is best.” [Qur’an, 4: 128]

Dear Brothers and Sisters! Reconciling people is a great act of worship that Allah Almighty loves. The one who seeks to reconcile people is the one who offers his time, effort, money, authority, and power to reconcile the disputing parties. He is a person whose soul loves goodness and yearns for it. He does not care about the people’s opinions or criticism as long as he seeks the pleasure of Allah Almighty. He exposes himself to embarrassing situations and shares the concerns of his Muslim brothers in order to reconcile two persons.

Many are those homes which were about to collapse because of a simple dispute between the spouses. Then, when a person interfered seeking reconciliation between them by means of a good word, a sincere advice, or sometimes a sum of money, he restored peacefulness between them and saved the family from loss and destitution?

How many ruptures of relations were about to occur between two brothers, friends or relatives because of a mistake or a minor error, but then a person succeeded in reconciling them.

How many lives and properties were saved and shaitanic (satanic) temptations were suppressed after they were about to start, thanks to the favour of Allah Almighty and then to those good people who reconcile others!

Congratulations, O Muslims, to those who were guided by Allah Almighty to reconcile two opponents, spouses, neighbours, friends, associates, partners, parties or groups.

What further indicates the great virtue of reconciling people is that Islam allows lying to reconcile quarreling people. The intended meaning of lying here is to exaggerate in describing and confirming the good aspects of the other party so as to reconcile hearts and to assert that such a dispute was not intentional. The Prophet (Peace be upon him) said:

“The one who reconciles people is not considered a liar if he exaggerates what is good or says what is good.” [Ahmad]

A great and respected scholar said:

“Allah Almighty likes lying for the sake of reconciliation and dislikes truthfulness for the sake of corruption.”

Thus, pay attention to this.

We have to realise that we are human beings and that disputes breaking up among us is something normal and natural. Rare are those people who are safe from disagreement. It might occur between you and your brother, relative, spouse, or friend… This happens often. So, we have to rid ourselves of this by reconciliation, shaking hands, forgiveness, condescendence, love, and brotherhood so that everything becomes normal and alright again.

Let us reflect upon this Hadith of the master of those who reconcile people, Prophet Muhammad (Peace be upon him):

“The gates of Paradise are opened on two days: Monday and Thursday. Every servant of Allah who does not associate anything with Allah Almighty (committing shirk) is granted pardon, except the person in whose (heart) there is rancour against his brother. It would be said: delay both of them until they reconcile; delay both of them until they reconcile; delay both of them until they reconcile.” [Muslim]

Imam Al-Awza‘i said:

“There is no step that is dearer to Allah Almighty than a step towards reconciling people. Whoever reconciles two people, Allah Almighty will grant him safety from Hellfire.”

O my loved ones for the sake of Allah, the Exalted! Someone may say: ‘I want to go to so-and-so to reconcile, but I fear that he rejects me, refuses to receive me, or depreciates my visit!’ I tell you: remember that your Prophet is telling you: ‘Go to him even if he dismisses you or talks badly about you. Go to him once, twice, and thrice and hasten to give him a present, smile at him, and treat him nicely.’ The Prophet (Peace be upon him) said:

“Allah Almighty augments the honour of he who forgives.” [Al-Bukhari and Muslim]

If you pardon, Allah Almighty will increase your honour; if you reconcile people, Allah Almighty will increase your honour. If you were expelled or the door was not opened for you and you returned, then know that this is one of the wishes of the predecessors of the Ummah because it is proof of the purity of the heart since Allah, the Exalted, says:

“And if it is said to you, “Go back,” then go back; it is purer for you.” [Qur’an, 24: 28]

So, take care of this, O believer, and do not leave for Shaitan (Satan) a way to yourself.

Try reconciliation today. Call the one who is disputing with you and treat him nicely. Perhaps this call might be a reason, after the mercy of Allah Almighty, for forgiving your sins:

“Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.” [Qur’an, 24: 22]

Go to him. There are people who went to sit with their opponents for only fifteen or thirty minutes, but they ended up sitting for long hours because of the great happiness, comfort, familiarity, and love they felt.

Try to be the one who takes the initiative of reconciliation and do not let Shaitan’s (Satan’s) whisper overcome you. The Prophet (Peace be upon him) said:

“It is unlawful for a Muslim to forsake his fellow Muslim for more than three consecutive days. When they meet, each of them turns his face away from the other. The better one is the one who starts the greeting.” [Ahmad]

The one who seeks reconciliation should keep the etiquettes of settlement in mind so that Allah Almighty supports him and so that he receives the fruits of his endeavour. The greatest of these etiquettes include:

1. He should make his intention sincere for the sake of Allah Almighty. He should not intend money, prestige, ostentation, or fame with the reconciliation, but he should seek the countenance of Allah Almighty, Who says:

“And whoever does that seeking means to the approval of Allah – then We are going to give him a great reward.” [Qur’an, 4: 114]

2. He should adhere to justice and completely avoid injustice. Allah the Most High says:

“Then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.” [Qur’an, 49: 9]

3. Let your conciliation be based upon Shari’ah knowledge. It is preferable that you consult scholars in this regard, study the issue from all its sides, and listen to each of the parties.

4. Do not be rash in your judgment and take your time because hastiness may lead to corrupting more than what has been amended.

5. You should choose the appropriate time for reconciling between the conflicting parties. That is to say that you only start the reconciliation when the issue becomes cool, the severity of the dispute is alleviated, and the fire of anger is extinguished; then you start to reconcile them.

6. What is more important also is using nice words, you should say: “O father of so-and-so, you are known for such-and-such.” You should mention his merits and good deeds and you may exaggerate even to the point of lying; then warn him against grudges and disputes.

O Allah, purify our hearts from grudge, envy, and cheating.

O Allah, amend our relations with our leaders, relatives, friends and associates.

O Allah, amend our relations with our loved ones.

O Allah, make life an increase for us in every good and make death a relief for us from every evil with Your mercy, O Most Merciful of the Merciful.

All praise is due to Allah, Lord of all creation. May Allah extol the mention of the Prophet in the highest company of Angels and may the peace and blessings of Allah be upon him, his family, his Companions and all those who follow him diligently till the Day of Judgement.

This Jumu’ah Khutbah (Friday Sermon) was prepared for delivery today Friday, Safar 2nd, 1440 AH (October 12, 2018), by Imam Murtadha Muhammad Gusau, the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdurrahman Okene’s Mosques, Okene Kogi State, Nigeria. He can be reached via: gusaumurtada@gmail.com or +2348038289761.

[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Friday Sermon: Du’a, Supplication, Invocation, Prayer: The Weapon Of The Believer, By Imam Gusau

I Begin With The Name Of Allah, The Most Merciful, The One Who Bestows Mercy

Alhumdulillah. Indeed, all praise is due to Allah. We praise Him and seek His Help and forgiveness. We seek refuge in Allah from our soul’s evils and our wrong doings. He whom Allah guides, no one can misguide; and he whom He misguides, no one can guide.

I bear witness that there is no god except Allah – alone without any partners. And I bear witness that Muhammad is His Servant and Messenger.

O Allah, send prayers upon Muhammad and the followers of Muhammad, just as You sent prayers upon Ibrahim and upon the followers of Ibrahim. Verily you are full of praise and majesty. O Allah, send blessings upon Muhammad and upon the family of Muhammad, just as You sent blessings upon Ibrahim and upon the family of Ibrahim. Verily, You are full of praise and majesty.

Dear Brothers and Sisters! Du’a – an Arabic word written here in English letters. Three small letters that make up a word and a subject that is large and breathtaking. This word ‘Du’a’ could be roughly translated to mean supplication or invocation. Although neither word adequately define Du’a. Supplication, which means communicating with a deity, comes closer than invocation which is known to sometimes imply summoning spirits or devils.

In Islamic terminology Du’a is the act of supplication. It is calling out to Allah; it is a conversation with Allah, our Creator, our Lord, the All Knowing, and the All Powerful. In fact the word is derived from the Arabic root meaning to call out or to summon. Du’a is uplifting, empowering, liberating and transforming and it is one of the most powerful and effective act of worship a human being can engage in. Du’a has been called the weapon of the believer. It affirms a person’s belief in One Allah and it shuns all forms of idolatry or polytheism. Du’a is essentially submission to Allah and a manifestation of a person’s need for Allah.

Prophet Muhammad, May the mercy and blessings of Allah be upon him, said:

“A servant becomes nearest to his Lord when he is in prostration (Sujud). So increase supplications in prostrations.’’

He also said:

“The supplication of every one of you will be granted if he does not get impatient and say, ‘I supplicated my Lord but my prayer has not been granted.’’’

At this point in understanding exactly what Du’a is, it would be easy for someone from a Christian background to think that Du’a is prayer. Du’a certainly holds certain similarities to the prayer of Christians, however it should not be confused with what Muslims call prayer. Prayer or in Arabic-Salah, is one of the pillars of Islam, and in performing the five daily prayers a Muslim actually engages in a physical form of Du’a asking Allah to grant them Heaven through their actions. Throughout the prayer one also supplicates to Allah directly.

For Muslims prayer is a set of ritual movements and words performed at fixed times, five times per day. Allah says in Quran:

“Verily, the prayer is enjoined on the believers at fixed hours.” [Quran, 4:103]

Muslims pray in the early morning before sunrise, in the middle of the day, in the afternoon, at sunset and at night. Prayer is an act of worship, in which a Muslim reaffirms his belief in One Allah and demonstrates his gratefulness. It is a direct connection between Allah and the believer and it is an obligation.

Du’a on the other hand is a Muslims way of feeling that connection to Allah at anytime, in any place. Muslims call on Allah frequently throughout the day and night. They raise their hands in supplication and ask for His help, mercy, and forgiveness. Du’a incorporates praise, thanksgiving, hope, and calling on Allah to assist the one in need and grant his or her requests.

Du’a can be made for the individual, their family, friends, strangers, those in dire circumstances, for the believers, and even for the whole of humanity. When making the Du’a it is acceptable to ask for good in this worldly life and in the hereafter. A person making Du’a should not hold back, but ask Allah to grant both the largest and smallest requests.

Prophet Muhammad, May the mercy and blessings of Allah be upon him, encouraged the believers to make Du’a. He said:

“The Du’a of a Muslim for his brother in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial Du’a for his brother the appointed angel says, Ameen. And may you also be blessed with the same.’”

Although making Du’a is not an obligation, there are many benefits to making Du’a to Allah frequently and with full submission. Feeling the closeness to Allah that comes with sincere Du’a, it increases faith, gives hope and relief to the distressed and saves the supplicant from the despair and isolation. Throughout the Quran, Allah encourages the believer to call on Him, He asks us to lay our complaints, dreams, hopes, fears and uncertainties before Him and to be sure that He hears every word.

“You Alone do we worship and You Alone do we ask for help.” [Quran, 1:5]

“And your Lord says, Call on Me; I will answer your (prayer). But those who are too arrogant to worship Me will surely find themselves in Hell, in humiliation.” [Quran, 40:60]

“Say, O My slaves who have transgressed against their souls; despair not of the Mercy of Allah: For Allah forgives all sins; for He is oft Forgiving, most Merciful.” [Quran, 39:53]

“Say, Call upon Allah, or call upon ArRahman (The Most Beneficient): By whatever name you call upon Him, (it is well): For to Him belong the Most Beautiful Names.” [Quran, 17:110]

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the supplications of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.” [Quran, 2:186]

Prophet Muhammad, May the mercy and blessings of Allah be upon him, called Du’a the essence of worship. He also suggested that the believer be humble, yet firm when making Du’a and said:

“When one of you supplicates, he should not say, ‘O Allah, forgive me if You will,’ but be firm in asking and make the desire great, for what Allah gives is nothing great for Him.”

When we make Du’a, when we call upon Allah in our hour of need, or express our gratefulness, or for any other reason including simply to feel the comfort of being close to Allah, we must remember to examine our sincerity and to check our intention. Du’a must be addressed to Allah Alone, who has no partners, sons, daughters or intermediaries. Our intention when making the Du’a must be to please Allah, obey Him and trust Him completely.

When a person makes Du’a Allah may give him what he asked for or He may divert a harm that is greater than the thing he asked for, or He may store up what he has asked for, for the Hereafter. Allah has commanded us to call upon Him and He has promised to respond to our call.

Respected Servants of Allah! Du’a is essentially submission to Allah and a sign of our need for Allah. Du’a has been called the weapon of the believer because it increases faith, gives hope and relief to the distressed and saves the supplicant from the despair and isolation. And perhaps most importantly Allah loves to be asked and He encourages us to call on Him for all our needs, wants, and desires.

The renowned Islamic scholar Imam Ibn al-Qayyim described Du’a in the following way. He said:

“The Du’a and prayers for seeking refuge with Allah are like a weapon, and a weapon is only as good as the person who is using it; it is not merely the matter of how sharp it is. If the weapon is perfect and free of faults, and the arm of the person using it is strong, and there is nothing stopping him, then he can lay waste to the enemy. But if any of these three features is lacking, then the effect will be lacking accordingly.”

It is incumbent upon us then, when we make our Du’a that we do so in the best possible way. As a way of metaphorically sharpening our sword we should endeavour to call on Allah in the best way and with the best manners. There is etiquette to making Du’a. Following that etiquette is an indication that a person is sincere and is endeavouring to maximise his or her chances of having the Du’a accepted by Allah, who says that He will:

“I answer the prayer (Du’a) of the supplicant when he beseeches unto Me.” [Quran, 2:186]

A firm and unwavering belief in the Oneness of Allah is an essential ingredient for Du’a. True sincerity and a willingness to accept that Allah Alone is able to change the course of events or grant requests is also necessary. The supplicant should eagerly and urgently call on Allah, however he should remain humble and quiet without getting either exasperated or bored. Prophet Muhammad, May the mercy and blessings of Allah be upon him, liked to say his Du’a three times and he also asked for forgiveness three times.

Praising Allah in the way He deserves to be praised is the starting point for a person making Du’a. Whilst Prophet Muhammad was sitting, a man came in and prayed and said:

“O Allah, forgive me and have mercy on me.” Prophet Muhammad heard him and said: “You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allah as He deserves to be praised, and send blessings upon me, then call upon Him.”

Prophet Muhammad also recommended raising one’s hands when making Du’a. He said:

“Your Lord, May He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands to Him, to send them back empty.”

Praising Allah the way he deserves to be praised essentially means recognising His Oneness. He is the First, the Last, the Beginning and the End. He Alone has the Power and the Strength. Recognise this and send blessings on the Prophet Muhammad, before beseeching Allah.

When the supplicant reaches out to Allah he should do so with humility. Allah tells us in Quran that humility is a desirable quality and that a believer should call on his Lord with a mixture of hope and fear. Hope that Allah will hear his Du’a and keep him safe from life’s trials and tribulations, and fear that his actions will displease his Lord.

“Invoke your Lord with humility and in secret.” [Quran, 7:55]

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” [Quran, 21:60]

“And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons.” [Quran, 7:20]

Dear Brothers and Sisters! The best times for making Du’a include just before Fajr (dawn prayer), in the last third of the night, during the last hour of Friday (i.e. the last hour before Maghrib prayer), when rain is falling, and between the call to prayer and Iqamah (the call raised immediately before prayer begins). Other excellent times to make Du’a are when the believer is in prostration (Sujud).

The believer should endeavour to use the clearest and most concise words when offering his supplications. The best Du’as are those used by the Prophets; however it is permissible to say other words according to the specific needs of the supplicant. There are many wonderful collections of authentic Du’as and believers should take extra care to authenticate the Du’as they use to supplicate to Allah.

When making Du’a it is important to either say authentic Du’as found in the Quran or Sunnah of Prophet Muhammad, or the words that spontaneously come to mind when one is seeking the protection or forgiveness of Allah. It is not permissible to set your own specific time, place or number of repetitions. To do so would be an act of innovation (Bid’ah) in the religion of Islam and that is a very serious matter.

For instance when one turns to Allah in his darkest hour or in a moment of joy, he or she speaks from his heart with sincerity and love. A person must never be afraid to converse with Allah, to pour out his heart, his longing, his love, fears and desires. However, if one begins to make strange rituals, such as making a Du’a 30 times on Wednesday after Asr prayer, this is how trouble begins. As a general rule Du’a must either be spontaneous or from the authentically narrated. This is not complicated, Islam without manmade rituals and superstitions is pure devotion to Allah, and it is easy and comforting.

To close this week’s Sermon let me mention situations in which Du’a is more likely to be accepted. These situations include, when one is mistreated or oppressed, when one is travelling, when one is fasting, when one is in desperate need, and when a Muslim makes Du’a for his absent brother.

As believers we know that Allah is above the heavens, above His creation yet He is unrestrained by any of physical dimensions. Allah is close, very close, to those who believe in Him and He answers their every call. Allah knows all of our secrets, dreams, and wishes, nothing is hidden from Him. Allah is with His creation by His knowledge and power. Why then do some Dua’s (supplications) remain unanswered?

A mighty question indeed and even the first Muslims were concerned with the answer. Abu Hurairah, one of the Prophets closest Companions said that he heard the Prophet, May the mercy and blessings of Allah be upon him, say:

“A person’s Du’as will be answered so long as he does not pray for something sinful or for the breaking of family ties.”

From this we learn that if the Du’a is inappropriate or one is asking for something sinful Allah will not respond.

If the person making Du’a communicates with Allah in an arrogant manner, perhaps complaining or raising his voice in anger or petulance Allah may not respond. Another reason for Allah not responding to Du’a is when the supplicant begs Allah for help or comfort yet he has surrounded himself with unlawful wealth, food, or clothing. One cannot continuously engage in sinful behaviour and activities without even a second of remorse yet at the same time expect Allah to answer his Du’as and requests.

Prophet Muhammad told his Companions that:

“Allah is far removed from every imperfection and only accepts that which is lawful. Allah commanded the pious to follow the same commandments as He gave to the Messengers. “O (you) Messengers! Eat of the Tayyibat [all kinds (lawful foods which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits)] and do righteous deeds. Verily, I am Well-Acquainted with what you do.” [Quran, 23:51]

“O you who believe! Eat of the lawful things that We have provided you with.” [Quran, 2:172]

Thereafter Prophet Muhammad mentioned a man who had travelled on a long journey, he was dishevelled and covered in dust and stretched his hands towards heaven saying:

“O Lord, O Lord”, but his food was unlawful and his drink was unlawful so how was his Du’a to be accepted?”

The man described here had some of the characteristics that make Du’a more likely to be accepted. It can be deduced that on account of this man not living his life within the lawful limits his Du’a was not accepted.

Another important point to remember is not to be hasty. A supplicant must never give up, he must never say:

“I pray and pray, I make Du’a after Du’a but Allah does not hear me, He does not respond!”

Just when a person feels like giving up he must make more Du’a, ask Allah again, and again for more and more. There is no power or strength except with Allah alone. There is no solution or outcome except from Allah. When supplicating to Allah a person must be both resolute and sincere.

The Du’a of any one of you will be answered so long as he is not impatient and says, ‘I made Du’a but it was not answered.

Let not any one of you say, ‘O Allah, forgive me if You will, O Allah have mercy on me if You will. Let him be resolute in the matter, whilst knowing that no one can compel Allah to do anything.

It is also important to understand that a response to a Du’a may not be exactly what you expect. Allah may respond and fulfill the desire of a person immediately. Sometimes Du’as are answered very quickly. However sometimes Allah responds in a different way, He might keep some evil away from the supplicant, or He will reward him with something good but not exactly what the supplicant asked for. It is important to remember that Allah knows what the future holds and we do not.

“… It may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [Quran, 2:216]

Sometimes Allah will save his response to a Du’a until the Day of Resurrection when a person will be most in need of it.

Dear Brothers and Sisters! Du’a has unlimited power, it can change many things and it is an important act of worship that we must never lose faith in. Making Du’a demonstrates our great need for Allah and it recognises that He is able to do all things. He gives and He withholds but when we trust Allah completely we know that His decree is just and wise.

Respected Servants of Allah! Make Du’a and be patient, for Allah will answer, in the best possible way, at the best possible time. Never give up hope, never stop asking, and ask for more and more and more. Ask for good in this world and in the hereafter. Wallahi, Du’a is the weapon of the believer.

“So We answered his call, and delivered him from the distress. And thus We do deliver the believers (who believe in the Oneness of Allah, abstain from evil and work righteousness).” [Quran, 21:88]

“And He answers (the supplication of) those who believe (in the Oneness of Allah – Islamic Monotheism) and do righteous good deeds, and gives them increase of His Bounty. And as for the disbelievers, theirs will be a severe torment.” [Quran, 42:26]

My Respected People! In the above, we have learned many righteous and inspiring things. We know that Du’a is the weapon of the believer, therefore, there is no need to resort to despair, or anger, because sharing our grief with Allah is a way of relieving and overcoming burdens. We have learned that Du’a is the essence of worship and that there is an etiquette when supplicating Allah for anything, both in times of need and when we praise and thank Him. I have discussed the way some Du’a seemingly go unanswered, and finally, in my final part, I will look at the way the Prophets made Du’a.

Respected Brothers and Sisters! As we know, the Prophets of Allah throughout time always had special and close relationships with Allah. They turned to Him in times of distress and need, and they never forgot to praise and thank Him for the countless blessings in their lives. The Prophets were aware of the importance of patience and gratitude and above all their relationships with Allah were bonds formed due to their complete and utter submission to His will. However, even with such trust and love they still at times became scared or distressed, and felt alone and overwhelmed.

Consequently, the Prophets turned to Allah and called on Him to make them patient and steadfast, they asked for help in this life and bliss in the next. They called on Allah to make their families and companions righteous and patient, and to make themselves and all around them, grateful and serene. Although Allah loves us to turn to Him and speak the words that flow from our hearts, the words of the Prophets are more complete and submissive to Allah’s will, then we could hope to be. Supplicating Allah with the Du’as found in the Quran and the authentic Sunnah of Prophet Muhammad, May the mercy and blessings of Allah be upon him, is a righteous and comforting practice.

When Prophet Adam and his wife Hawwa (Eve) were expelled from heaven (Jannah) Adam turned to Allah in repentance. He said:

“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Quran, 7:23]

Humankind continues to make mistakes and commit sins but we only harm ourselves. Our sins and mistakes do not harm Allah. However if Allah does not forgive us and have mercy on us, we will surely be among the losers.

When Prophet Yunus (Jonah) awoke in the belly of the whale he thought he was dead and was lying in the darkness of his grave. He felt around him and realised that this was not a grave but the belly of the giant whale. He was afraid and raised his voice calling out to Allah:

“None has the right to be worshipped but you oh Allah, far removed are you from every imperfection and truly I have been one of the wrongdoers!” [Quran, 21:87]

Throughout his life Prophet Ayyub (Job) was put through many trials and tests by Allah but he remained steadfast, patient and was constantly turning to Allah for forgiveness. Even when he felt at his most helpless he did not complain but turned to Allah and begged for forgiveness. He said:

“Verily distress has seized me and You are the Most Merciful of all those who show mercy.” [Quran, 21:83]

The Quran relates to us the stories of the Prophets in order that we might learn from them. They are worthy role models and their lives are not so different from our own. How many times has each one of us sunk to the ground or into a chair in despair? How many times have we felt so physically or mentally exhausted that it seems we will be unable to go on for even one more second?

Prophet Musa (Moses) was forced to flee Egypt and walk out into the desert to face an unknown future. After walking for more than a week across the burning sands, he came to an oasis. It was there that this man of honour helped the women at the well before flinging himself under a tree and calling out to Allah for help.

Prophet Musa (Moses) knew that Allah was the only One who could deliver him from his predicament, so he turned to Allah and before his supplication was finished help was on its way. Musa (Moses) was probably hoping for a slice of bread or a handful of dates but instead Allah gave him safety, provisions and a family.

“My Lord! Truly, I am in need of whatever good that You bestow on me!” [Quran, 28: 24]

There are lessons for humankind throughout the story of Prophet Musa (Moses). When Musa (Moses) was sent by Allah to confront tyrant and dictator Fir’awn (Pharaoh), he was afraid that he would not be able to live up to Allah’s demands, but instead of complaining or despairing Musa turned to Allah and made Du’a:

“O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). And ease my task for me; and make loose the knot (the defect) from my tongue, (remove the incorrectness of my speech) that they understand my speech.” [Quran, 20:25-28]

And After Musa (Moses) learned of the great evil his people had committed by building the golden calf, he was angry. However, even amidst such wrongdoing he called upon Allah to have mercy upon them all:

“You are our Protector, so forgive us and have Mercy on us, for You are the best of those who forgive. And ordain for us good in this world, and in the Hereafter.” [Quran, 7:155-156]

King (and Prophet) Sulaiman (Solomon) was acutely aware of the power of Allah. He always praised Allah for any condition that he was put in. He said:

“All praise and thanks is due to Allah.” [Quran, 27: 15]

Prophet Sulaiman (Solomon) also understood that no power or strength would be his, unless he requested it from Allah. He made Du’a and asked for a kingdom that would never be surpassed. Allah granted his request and Prophet Sulaiman (Solomon) reigned over an empire the like of which we cannot imagine.

“He said, “My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower.” [Quran, 38:35]

These Du’as are a small example of how the Prophets of Allah made Du’a. Their stories and their Du’as are found throughout the Quran. When we read the stories of Prophets Sulaiman (Solomon), Yusuf (Joseph), Yakub (Jacob) or Ibrahim (Abraham) we find that they, and all of the Prophets completely submitted to Allah that’s why they succeeded. They raised their hands in supplication and requested help from Allah Alone.

As believers we must never forget that Allah hears our Du’as and supplications, and answers. Sometimes the wisdom behind the answers is beyond our comprehension but Allah desires only good for us. Putting our trust in Allah and submitting to His will allows the believer to weather any storm, and to stand tall in the face of any adversity. We are never alone.

Glory be to your Lord, the Lord of Might above what they describe. And peace be upon those sent. And praise be to Allah, the Lord of the worlds.

How perfect You are O Allah, and I praise You. I bear witness that none has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance.

This Jumu’ah Khutbah (Friday Sermon) was prepared for delivery today Friday, Muharram 25, 1440 AH (October 5, 2018), by Imam Murtadha Muhammad Gusau, the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdurrahman Okene’s Mosques, Okene Kogi State, Nigeria. He can be reached via: gusaumurtada@gmail.com or +2348038289761.

[easy-social-share buttons="facebook,twitter" counters=0 style="button"]

Nigeria At 58: The Love For One’s Country Is A Sign Of Faith (Iman), By Imam Murtadha Gusau

I Begin With The Name Of Allah, The Most Merciful, The One Who Bestows Mercy

Indeed all praise is for Allah; we praise him, seek His aid and ask His  forgiveness. We seek refuge in Allah from the evil in ourselves and  we seek refuge from our evil actions Whoever Allah guides none  can misguide him, and whoever Allah misguided none can guide him.

I bear witness there is no deity worthy of worship except Allah, He is alone and has no partners, and I bear witness that Muhammad is  His servant and  final Messenger.

May the peace and salutations of Allah be upon him, his family and his enlightened Companions, and those who follow them up in goodness until the Day of Resurrection. To proceed:

Dear Brothers and Sisters! In Islam, speaking about one’s country progress and development and professing love for it is not a discussion which revolves around racism, bigotry or nationalism. Rather it is a discussion revolving  around one’s life, place and growth; it is based on the depth of one’s values and principles.

Imam Al-Jurjani said:

“A person’s country is the place of his birth and where he resides.” [See At-Ta’rifat, page 327]

Imam Al-Asma’i said:

“I heard a Bedouin (an Arab man from the village) saying: ‘if you want to know a person, look to his affection and attachment to his  country; his longing for his brothers and his weeping over the time  which he has spent.” [See Al-Mujalasah by Ad-Dainuri, page 336]

Ibn Najjar Al-Baghdadi said:

“I heard Abu Bakr Muhammad Ibn Dawud say, ‘whoever does not drink from the water of loneliness and does not place his head on  the pillow of sadness, he has not known the right of his country and  soil; and neither the right of the people of knowledge and elderly…” [See Zail Tarikh Baghdad, vol. 16, page 207]

So loving one’s country and affiliating to one’s nation is something which is a natural human instinct; it is the nature which Allah has created people upon. When a person is born in a particular land, grows up in it, drinks from its water, breaths its air and lives amongst its people, his natural human instinct connects him to that land; he loves it and is loyal towards it. It is sufficient as an insult to a person’s feelings that it is said that he has no country. In the noble Qur’an, loving one’s country has been linked to loving one’s self. Allah, the Majestic and Exalted, said:

“If We had decreed upon them, “Kill yourselves” or “Leave your  homes,” they would not have done it, except for a few of them.” [Qur’an, 4:66]

In fact, Allah linked the love of one’s country to the religion, He said:

“Allah does not forbid you from those who do not fight you because  of religion and do not expel you from your homes – from being  righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” [Qur’an, 60:8]

In the following Qur’anic verse, had it not been for what a person’s  country means to him, the disbelievers would not have threatened  the Messengers of Allah to exile them from their country. Allah the Most High said:

“And those who disbelieved said to their Messengers, “We will surely  drive you out of our land, or you must return to our religion.” So their Lord inspired to them, “We will surely destroy the wrongdoers. And  We will surely cause you to dwell in the land after them. That is for  he who fears My position and fears My threat.” [Qur’an, 14: 13-14]

Also in the story of the people of Prophet Lut (Alaihis salam). Allah the Almighty said:

“They said: “If you do not desist, O Lut, you will surely be of those  evicted.” He said: “Indeed, I am, toward your deed, of those who detest [it]. My Lord, save me and my family from [the consequence  of] what they do.” [Qur’an, 26:167-169]

Allah also connected between being exiled from one’s country and killing, He said:

“If We had decreed upon them, “Kill yourselves” or “Leave your  homes,” they would not have done it, except for a few of them.” [Qur’an, 4:66]

Our Prophet Muhammad (Peace be upon him) was tested with  both of these difficulties on both sides. In Makkah, the Quraish threatened him using their tongues and hands, as well as the hypocrites in Madinah who also threated him. Allah, the Most High, said regarding the threat of the Quraish:

“And [remember, O Muhammad], when those who disbelieved  plotted against you to restrain you or kill you or evict you [from  Makkah]. But they plan, and Allah plans. And Allah is the best of planners.” [Qur’an, 8:30]

And he said regarding the threat of the hypocrites:

“They say, “If we return to Madinah, the more honoured [for power] will surely expel therefrom the more humble.” And to Allah belongs  [all] honour, and to His Messenger, and to the believers, but the hypocrites do not know.” [Qur’an, 63:8]

Anas, May Allah be pleased with him, mentioned that:

“When the Messenger of Allah (Peace be upon him) returned from a journey he would, upon seeing the high pathways of Madinah, make  his she camel proceed faster; and if it were another animal, even then he used to make it proceed faster.” [Bukhari]

In another narration:

“When he returned from a journey, and saw the walls of Madinah, he  would make his riding camel proceed faster, and if he was on  another animal he would move it [faster] due to his love of it.”

Al-Hafidh Ibn Hajr (rahimahullah) said:

“This Hadith proves the virtue of Madinah, as well as the legislation  of loving one’s country and showing affection for it.” [Fath al-Bari, vol. 3, page 621]

The most beautiful love towards one’s country is when Allah also loves the country as well as the person himself loving the country. This is what Allah gave to His Prophet (Peace be upon him) when  He loved Makkah, however he tested the Prophet (Peace be upon him) by distancing him from it. Abdullahi Ibn Adiy Az-Zuhari, May  Allah be pleased with him, narrated that he heard the Prophet (Peace be upon him) saying whilst standing in Al-Hawza in the market of Makkah:

“By Allah, you are the best land of Allah, you are the most beloved  land of Allah to Allah, the Majestic and Exalted. Had it not been for me being exiled from you, I would have never left you.” [Ahmad, Tirmidhi, Ibn Majah, with an authentic Isnad]

Al-Aini, May Allah have mercy upon him, said:

“Allah tested His Prophet though him having to depart from his country.”

As-Suhaili, May Allah have mercy upon him, said:

“In this is an evidence for loving one’s country, and the severity upon  a person due to departing it.”

Al-Hafiz Az-Zahabi, May Allah have mercy upon him, mentioned the  things which were dear and beloved to the Messenger of Allah (Peace be upon him), he said:

“He used to love his wife Aisha, her father Abu Bakr, Usamah Ibn  Zaid, his two grandchildren Hasan and Husain, sweet food, honey;  he used to love mount Uhud and he used to love his country.” [See Siyar A’lam An-Nubala, vol. 15, page 394]

This is what our role model and example, Prophet Muhammad (Peace be upon him) was like; in his pure heart he held a sincere  love for his country. Today, as Nigerians, in our time, we have a great country which is precious in our hearts. However we need to purify  our hearts, and hearts are not purified except with love, but this love  will never be fulfilled unless it is according to what Allah has legislated for us.

Ali Ibn Abi Talib – May Allah be pleased with him – said:

“When we came to Madinah we tasted some of its vegetation and became ill and tired…” [Ahmad]

Ibn Abdul-Barr, May Allah be pleased with him, said:

“In this Hadith is an explanation of what is normal to people’s  custom even today, that when a person moves to another land  which he is not accustomed to its environment and has neither  drank from its water, he finds difficulty and denial…it also shows the  love and yearning that most people have for their country and the emotional longing and grief they have due to them leaving their country in which they were born and grew up.” [See Al-Istizkar, vol. 26, page 48]

Bilal Ibn Rabah, May Allah be pleased with him, said:

“O Allah curse Shaibah Ibn Rabi’ah, Utbah Ibn Rabi’ah and Umayyah Ibn Khalaf because they exiled us from our lands to the land of illness…” [Bukhari]

Ibn Al-Mulaqqin, May Allah have mercy upon him, said:

“As for Bilal, he yearned to return back to Makkah, his country in  which he was accustomed to and remained healthy therein.” [See At-Tawdhih, vol. 12, page 579]

Amir Ibn Abdullah said:

“I find myself regretting [leaving] Basrah for four matters: not being  able to answer the call of its Mu’azzin, [the feeling of] its extreme  thirst; because my brothers are there and because it is my country.” [See Az-Zuhd, by Imam Ahmad, page 227]

Ibrahim Ibn Adhama (died 162 AH) said:

“I have not severely suered for leaving anything than the suering of leaving my country.” [See Hilyatul Awliya’, vol. 7, page 370]

Abu Hamid Al-Ghazali, May Allah have mercy upon him, said:

“Humans love their lands due to what it contains, a person is able to  find comfort by remaining there, and if he is away from his land he  finds himself yearning for it, he defends it if it is attacked and becomes angry if it is belittled.”

The great Islamic scholars authored independent books on the issue of loving one’s countries such as the book: “Yearning for one’s country” by Imam Abu Hatim As-Sijistani; and the book: “Loving one’s country” by Amr Ibn Bahr Al-Jahidh. In addition to this the innumerable verses of poetry that were authored regarding this. As-Subki mentioned in the biography of Imam Abu Muhammad Al-Muzani, “that he authored a book regarding loving one’s country. He then became ill after  authoring it by a week and then died. He became known as: ‘The one who was killed due to his love of his country!”’ [See At-Tabaqaat, vol. 3, page 19]

Therefore it should be known that the Arabic word “Watan” is not repulsive nor is it evil as some people think. Rather it has been mentioned upon the tongues of many of the Imams of knowledge and religion – as has preceded.

According to Islam, affiliating to one’s country symbolises a form of  unity to the Jama’ah (main body of Muslims); the teachings of  Islam emphasise and reiterate the importance of this. This is as  long as loving one’s country is according to the guidelines of Shari’ah and within the limits that should be considered. It is also worth  mentioning that affiliating one’s self to a country is a means of  security and safety; we are able to protect the minds of majority of our youth against destructive thoughts and ideas, deviant methods,  oppressive onslaughts and malicious rumours which are  propagated by people of malice and spite in order to undermine this  country, its capabilities and resources, and more so to undermine the people of authority in this country as well as its trustworthy sincere scholars. This country has religious, political, security, intellectual, cultural and economic distinctions which other countries do not have.

It is a mistake to think there is a contradiction between having a  sense of patriotism– according to its natural meaning – and between Islam. In fact perceiving a contradiction between them is  nothing except a deceptive avenue to insult Islam, and trying to  manipulate and exploit people’s natural intrinsic love for their country. This paints a picture in the minds of people that the legislative laws of the Shari’ah somehow obstruct and cripple the  interests of the country because Islam contradicts and negates a person’s patriotism and loving one’s country! One of the alien  concepts that have been deliberately associated with this is by the  Harakiyyun (political activists in the clothes of religion) who have a despised partisan narrative upon which they try to cultivate young people. This alien concept of theirs is that there is only one global Muslim state which does not have any countries nor borders.

Due to this concept, allegiance to the country of Tawhid, the Kingdom of Saudi Arabia, is disputed in fact completely absolved. Their anger and rage increases when this blessed country is mentioned, or one of its qualities and merits is praised; this blessed  country in the shade of which its citizens live, in fact the whole Islamic world benefits from it. And the essence of patriotism towards it is: having the correct Aqidah, a binding pledge of allegiance, fulfilling our responsibilities, supporting and obeying its leaders, not rebelling against the main body of Muslims and feeling a sense of belonging to it.

Respected Brothers and Sisters! In Islam, loving one’s country is shown by fulfilling our responsibility towards it and its people, and preserving its security.

Loving one’s country is shown by defending and respecting it, its religion, sanctuaries and citizens.

Loving one’s country is shown by remaining within its laws, and rectifying its people and not corrupting them in any way.

Loving one’s country is shown by respecting the elderly, having concern for the youth, respecting the neighbour, having respect for  its laws, keeping the towns and streets clean and not annoying the fellow citizens.

Loving one’s country is shown by protecting its assets and resources, and by every sincere Muslim interacting with each other  with the correct Islamic manners and etiquettes.

Loving one’s country is not one day in a year only, neither is it displaying photos and flag only, rather loving it is fulfilling rights and  responsibilities every day, in every situation.

My Dear Respected Brothers and Sisters! Love for one’s nation and country is natural. Consider the following Hadith:

“A woman named Fasilah narrates that she heard her father saying: I asked the Prophet (Peace be upon him) “O Messenger of Allah, is love for one’s nation considered chauvinism?” He (Peace be upon him) replied: “No, chauvinism is partly to help one’s nation in perpetrating injustice.” [Ibn Majah]

However, the important point is how and where to channel the love you have for your country. True love for one’s country demands that one wants the best for his country. He cannot bear seeing his country unsuccessful. The true success is the success of the hereafter. In Surah Yasin, Allah speaks of Habib Najjar. When his country denied the message of the Messengers, his love and concern for his country made him restless. He was aware of the grave consequences of denying the message of Allah. Allah said in the Qur’an:

“A man (Habib Najjar) from the far end of the city came running. He said: “O my people! Follow the Messengers! Accept the message of those who do not ask for any remuneration and they are guided.” [Surah Yasin, 20-21]

Therefore I advise all of you to channel your love in the right avenue. Work towards bringing your country/community towards those practices that will bring them goodness in the hereafter.

In the end, I ask Allah to protect our country, its leaders and its people from every evil, 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, the Muslims and all the Humanity, ameen.

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 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 us all, ameen.

All praise is for Allah the Lord of the Worlds, and May peace and  salutations be upon the most noble of Prophets and Messengers.

Wassalamu Alaikum,

Your Brother, Imam Murtadha Muhammad Gusau, writes from Okene, Kogi State, Nigeria. He can be reached via: gusaumurtada@gmail.com or +2348038289761.

[easy-social-share buttons="facebook,twitter" counters=0 style="button"]