Jumu’ah Khutbah – The Fitnah of Public Mass Protest
27th Muharram 1446AH
Assalamu alaykum warahmatullah wabarakaatuh
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
الْحَمْدُ لِلهِ الَّذِي حَرَّمَ الظُّلْمَ عَلَى نَفْسِهِ وَجَعَلَهُ بَيْنَ عِبَادِهِ مُحَرَّمًا، وَأَشْهَدُ أَلَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَصَفِيُّهُ مِنْ خَلْقِهِ وَحَبِيبُهُ، صَلَوَاتُ رَبِّي وَسَلَامُهُ عَلَيْهِ وَعَلَى آلِهِ وَأَصْحَابِهِ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
All praises belong to Allah Who has made oppression unlawful upon Himself and declared it unlawful between His servants. I bear witness that there is no god but Allah, Only One without partners; and I bear witness that Muhammad (PBUH) is His servant, and His messenger.
O servants of Allah! The whole world is in turmoil; war in one place, political unrest in another, hunger and deprivation in one part and wastages in another. People have become dis-oriented with situations in their society, especially where poverty is wide spread in the midst of the few who flaunt their wealth. As a natural, default, people want to revolt, protest or make strong case for those in authority to ameliorate their sufferings. But what guidance has Islam provided for the Muslims when face with this myriad of challenges?
Scholars are divided on the permissibility of public protest against those in authority based on their consideration of the following statements of Allah and His Rasul:
1. يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا “O you who have Imaan! Obey Allah, obey the Rasool and those in command among you (your leaders and authorities in all fields). If you dispute regarding any matter, then refer it to Allah (find the solution in the Qur’an) and the Rasool (find the solution in the Sunnat) if you believe in Allah and the Last Day. This is best (for all) and gives the best result (Q4:59).
2. Rasulullah (SAW) said:
ü ، عَنِ ابْنِ عَبَّاسٍ، يَرْوِيهِ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم “ مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا فَكَرِهَهُ فَلْيَصْبِرْ، فَإِنَّهُ لَيْسَ أَحَدٌ يُفَارِقُ الْجَمَاعَةَ شِبْرًا فَيَمُوتُ إِلاَّ مَاتَ مِيتَةً جَاهِلِيَّةً ”. “If somebody sees his Muslim ruler doing something he disapproves of, he should be patient, for whoever becomes separate from the Muslim group even for a span and then dies, he will die as those who died in the pre-lslamic period of ignorance (as rebellious sinners). [Sahih al-Bukhari 7143]
ü قَرَظَةَ ابْنَ عَمِّ عَوْفِ بْنِ مَالِكٍ الأَشْجَعِيِّ يَقُولُ سَمِعْتُ عَوْفَ بْنَ مَالِكٍ الأَشْجَعِيَّ، يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ” خِيَارُ أَئِمَّتِكُمُ الَّذِينَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ وَتُصَلُّونَ عَلَيْهِمْ وَيُصَلُّونَ عَلَيْكُمْ وَشِرَارُ أَئِمَّتِكُمُ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ وَتَلْعَنُونَهُمْ وَيَلْعَنُونَكُمْ ” . قَالُوا قُلْنَا يَا رَسُولَ اللَّهِ أَفَلاَ نُنَابِذُهُمْ عِنْدَ ذَلِكَ قَالَ ” لاَ مَا أَقَامُوا فِيكُمُ الصَّلاَةَ لاَ مَا أَقَامُوا فِيكُمُ الصَّلاَةَ أَلاَ مَنْ وَلِيَ عَلَيْهِ وَالٍ فَرَآهُ يَأْتِي شَيْئًا مِنْ مَعْصِيَةِ اللَّهِ فَلْيَكْرَهْ مَا يَأْتِي مِنْ مَعْصِيَةِ اللَّهِ وَلاَ يَنْزِعَنَّ يَدًا مِنْ طَاعَةٍ ” “The best of your rulers are those whom you love and who love you, upon whom you invoke God’s blessings and who invoke His blessing upon you. And the worst of your rulers are those whom you hate and who hate you, who curse you and whom you curse. Those present said: Shouldn’t we overthrow them at this? He said: No, as long as they establish prayer among you. No, as long as they establish prayer among you. Mind you! One who has a governor appointed over him and he finds that the governor indulges in an act of disobedience to God, he should condemn the governor’s act, in disobedience to God, but should not withdraw himself from his obedience” (Sahih Muslim 1855b).
ü قَالَ حُذَيْفَةُ بْنُ الْيَمَانِ قُلْتُ يَا رَسُولَ اللَّهِ إِنَّا كُنَّا بِشَرٍّ فَجَاءَ اللَّهُ بِخَيْرٍ فَنَحْنُ فِيهِ فَهَلْ مِنْ وَرَاءِ هَذَا الْخَيْرِ شَرٌّ قَالَ نَعَمْ . قُلْتُ هَلْ وَرَاءَ ذَلِكَ الشَّرِّ خَيْرٌ قَالَ ” نَعَمْ ” . قُلْتُ فَهَلْ وَرَاءَ ذَلِكَ الْخَيْرِ شَرٌّ قَالَ ” نَعَمْ ” . قُلْتُ كَيْفَ قَالَ ” يَكُونُ بَعْدِي أَئِمَّةٌ لاَ يَهْتَدُونَ بِهُدَاىَ وَلاَ يَسْتَنُّونَ بِسُنَّتِي وَسَيَقُومُ فِيهِمْ رِجَالٌ قُلُوبُهُمْ قُلُوبُ الشَّيَاطِينِ فِي جُثْمَانِ إِنْسٍ ” . قَالَ قُلْتُ كَيْفَ أَصْنَعُ يَا رَسُولَ اللَّهِ إِنْ أَدْرَكْتُ ذَلِكَ قَالَ ” تَسْمَعُ وَتُطِيعُ لِلأَمِيرِ وَإِنْ ضُرِبَ ظَهْرُكَ وَأُخِذَ مَالُكَ فَاسْمَعْ وَأَطِعْ ” . Hudhaifa b. al-Yaman said: “Messenger of Allah, no doubt, we had an evil time (i.e. the days of Jahiliyya or ignorance) and Allah brought us a good time (i.e. Islamic period) through which we are now living. Will there be a bad time after this good time? He (the Holy Prophet) said: ‘Yes.’ I said: Will there be a good time after this bad time? He said: ‘Yes.’ I said: Will there be a bad time after good time? He said: ‘Yes.’ I said: How? Whereupon he said: ‘There will be leaders who will not be led by my guidance and who will not adopt my ways. There will be among them men who will have the hearts of devils in the bodies of human beings.’ I said: What should I do. Messenger of Allah, if I (happen) to live in that time? He replied: ‘You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey.’” (Sahih Muslim 1847b).
O brethren! Above facts were relied upon by some scholars to give fatawa that public protest against the leadership of those in government is not sanctioned by Islam. They have, in turn advocated patience in times of hardship hinging their advice on the wisdom that protests may lead to bloodshed and anarchy if those in authority decides to respond harshly. They also explained that the Muslims (people) are only ruled by those they deserve and the leaders are merely a reflection of society. So, Allah gives good people a good ruler and wicked people a wicked ruler.
O servants of Allah! The opponents of protest considered it as bid’ah (reprehensible innovation) from their belief that the various instructions detailed above are of religious nature and infringement thereof constitute an act of ibaadat (worship). As a result, they made an analogy between deceitful ‘peaceful protest’ and Shaytan’s ‘revolt’ against Allah. Shaytan carried out the revolt without a sword or any weapon; and they asked: was that also not a “peaceful protest” or “fighting for rights” as they put it?
As usual with Islamic scholarship, some notable contemporary scholars see nothing wrong with certain protests where there is legitimate course. The late Sheikh Yusuf al-Qaradawi expressed broad support for nonviolent public protest of various types rejecting claims made by other scholars who denounced popular protest, claiming that they have no legal basis for that opinion. For instance, the claim that protest rallies are new innovations forbidden by Islam (bidʿah) is very problematic, since only innovations relevant to religious matters are forbidden by Islam, especially regarding the accepted ritual commandments (ibadaat), but not innovations in the realm of customs (aadat).
Al-Qaradawi explained the basic Islamic principle of permissibility that states: “Things are permissible unless proven to be unlawful (al-asl fil ashya’i al-ibahah). He explained that rallies are innovations within the framework of custom and, as such, they are within the realm of the permissible, as long as they do not negate other legal norms, as in the use of violence, ethical violations, etc. In the words of Sheikh al-Qaradawi:
“It is the right of the Muslims, like all the other nations of the world, to hold marches and rallies, at which they may voice their legitimate demands to the authorities and decision-makers in a voice that cannot be ignored. It is likely that a single voice will not be heard, but the voice of the masses cannot be ignored … because the will of the many is stronger than that of the individual … The legal proof that supports such rallies is that they are within the purview of the leaders and of civilian life; the basic (legal) assumption here is that this is permitted. (Yusuf al-Qaradawi, “Mawqif al-Islam min al-dimuqraṭiyyah”).
O servants of Allah! Know that the position taken by Sheikh al-Qaradawi is a result of his overall understanding of the theory of the modern Islamic state, as expressed by the predominant acceptance of democratic methods, including the right to protest and show opposition. In this context, he also said: “Democracy is the best guarantee for the protection of society from oppressive regimes and tyranny… We are obliged to adopt the democratic method and mechanisms in order to realize justice and to respect human rights, and to stand against oppressive and tyrannical regimes.”
Similar to al-Qaradawi, Sheikh Ali Muhyi al-Din al-Qaradaghi, the General Secretary of the Qatar-based International Union of Muslim Scholars claims that rallies and other expressions of protest are permitted, as long as they observe the following conditions:
1. They must be quiet and nonviolent and must maintain their quiet nature; even if they encounter violent resistance from the side of the regime, they are never to become violent, for that would be an infraction of another Islamic law.
2. Protest rallies are only to be held in response to government corruption, oppression, or tyranny, or due to legislation countering the accepted legal tradition, such as: usury, alcoholism, or governmental encouragement of abominations, e.g., adultery, LGBTQ, etc.
3. In cases when the government aligns itself with other hostile, anti-Muslim governments and helps them, either economically, militarily or politically.
4. These permissible rallies may not serve personal, political or political party interests.
5. They must avoid all practices that may contradict Islamic law and ethics.
O servants of Allah! You will agree that observing the above restrictions cannot be considered illegitimate protests as defined by the classical sources. It has been observed that expressing criticism via rallies, strikes and protests is consistent with the “giving of advice (naseehah),” the familiar concept found in the classical legal sources. Calling for change is mandated by the doctrine of “commanding right and forbidding wrong,” anchored in the Qur’anic statement: إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَـٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ BEHOLD, Allah enjoins justice, and the doing of good, and generosity towards [one’s] fellow-men; and He forbids all that is shameful and all that runs counter to reason, as well as envy; [and] He exhorts you [repeatedly] so that you might bear [all this] in mind.
PART 2
الْحَمْدُ لِلهِ الْآمِرِ بِالْبِرِّ وَالْإِحْسَانِ، النَّاهِي عَنِ الْإِثْمِ وَالْعُدْوَانِ، أَحْمَدُهُ سُبْحَانَهُ أَنْ هَدَانَا لِلْإِيمَانِ، وَعَلَّمَنَا الْبَيَانَ، وَأَشْهَدُ أَلَّا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَأَصْحَابِهِ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
All praises are for Allah Who commands piety and goodness and prohibits evil and envy. I uphold the praise of Him, the Most Sublime, for guiding us to Imaan and taught us to make clear distinction between things. I testify that none deserves to be worshipped besides Allah and Muhammad is His servant and messenger.
O Allah! Send Your Blessed Salutation on him and his companions and all those who follow them in good deeds till the end of time.
O servants of Allah! The matter of protest as it concerns Nigeria is not one of fatawa. Common sense, acquired from cumulative experience, does not support protests in our country. This was the position of all known and reputable scholars in Nigeria before we got plunged into this darkness that started yesterday, 01st August 2024.
O servants of Allah! How did our beloved nation, Nigeria, got to this precarious state of affairs where hunger has become the lot of the people? Self-introspection will reveal that we are responsible for our situation. Allah says: وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَـٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَـٰكِن كَذَّبُوا۟ فَأَخَذْنَـٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ “If the inhabitants of the (various) towns believe and adopt Taqwa, We will open to them multitudes of blessings from the heavens (such as rain) and the earth (such as abundant crops and minerals). However, they denied (the message of the Ambiyaa), so We seized (punished) them on account of what (evil actions) they earned (Q7:96).
Allah blessed our Nation with good people at the start of our nationhood; people like Sir Ahmadu Bello and Abubakar Tafawa Balewa who were murdered by criminals in military uniform.
Allah also blessed our land with abundant natural resources and the few privileged groups cornered them and turned the people to slaves while they enjoy and waste the resources in the face of abject poverty. They destroyed the system to the extent that justice became a commodity available only the highest bidders.
Allah honoured us to have the Mujaahid and Mujaddid, Shaykh Uthman al-Fuudi and those who follow his precepts molding characters and souls of the people. He was a sufi adherent of the Qadiriya order. Other sufi scholars of the Tijaniyya order also arrived the scene and people were well directed on the path of Islamic spirituality. Not too long into our independence do we have emerged scholars who align with anti-sufi groups to malign our sufi teachers and leaders in flagrant confrontation with the prophetic statement:
عَنْ أَبِي هُرَيْرَة رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُول اللَّهِ صلى الله عليه و سلم إنَّ اللَّهَ تَعَالَى قَالَ: “مَنْ عَادَى لِي وَلِيًّا فَقْد آذَنْتهُ بِالْحَرْبِ On the authority of Abu Hurayrah (RA) who said: ‘The Messenger of Allah (SAW) said, “Verily Allah ta’ala has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him’” (Bukhari; Hadith 38, 40 Hadith an-Nawawi).
We refused to be guided by what the people of Islam before us did; they revered their predecessors and made du’a for them but we curse our predecessors and broke into several groups calling ourselves one name or the other. Meanwhile Allah reminded us thus: وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَـٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّا لِّلَّذِينَ ءَامَنُوا۟ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ “Those who come after them (after the Muhaajireen and Ansaar) say, “O our Rabb! Forgive us and our brothers (the Sahabah, RA) who passed before us with Imaan. And do not place any impurity (ill will) in our hearts against those who have Imaan. O our Rabb! Indeed, You are the Most Forgiving, Most Merciful” (Q59:10).
How is it possible to claim to be Muslim and you habour hatred and evil intention against another Muslim, not to talk about openly showing rebellion against the authority of the scholars. Things have deteriorated so badly up to the point that scholars are openly abused and their opinions discredited. Even when they advised against embarking on this on-going protest, they were accused of compromise and have been bought by the government. Psedo-scholars without any pedigree have sprung up issuing fatawas without basis. Islam has been turned upside down. The resultant chaos gave birth to Boko Haram and other militant groups who busy themselves in attacking and destabilising Muslim communities and hindering their peaceful existence. This state of affairs has hindered people from going to their farms and now, food scarcity has resulted in exorbitant prices that is causing huge affliction.
O servants of Allah! وَٱتَّقُوا۟ فِتْنَةً لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُوا۟ مِنكُمْ خَآصَّةً وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَاب “Beware of a trial (punishment) that will affect not only the oppressive ones (wrongdoers) from you (but will affect the righteous as well because they did not make an effort to stop the others from sin despite having the ability to do so) Know that surely Allah is severe in punishment (Q8:25). Has this verse not been proved against us severally in the past when we engage in public protests? Has it not been proved again in the just started protests? Destruction of properties and killing of innocent people and the criminals. So, where is the peaceful protest?
O servants of Allah! You all held out for democracy and opted to elect your leaders. The same us, who compromised our integrity and chose to sell our votes by collecting peanuts from the politicians, are now making demands on the inappropriate representatives that you fraudulently assisted to positions; why should they listen to you? The so-called youths who are ‘purportedly championing this protest were the same people used as thugs to rig elections. They are the same people who have turned the supposed peaceful protest into avenue of stealing, robbery and gangsterism. How did we get to this low points?
O servants of Allah! Do not let the evil people lead you astray. Islam has its processes and rules. Abu Saeed al-Khudri (RA) reported the Messenger of Allah thus:عَنْ طَارِقِ بْنِ شِهَابٍ، قَالَ قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ “ مَنْ رَأَى مُنْكَرًا فَغَيَّرَهُ بِيَدِهِ فَقَدْ بَرِئَ وَمَنْ لَمْ يَسْتَطِعْ أَنْ يُغَيِّرَهُ بِيَدِهِ فَغَيَّرَهُ بِلِسَانِهِ فَقَدْ بَرِئَ وَمَنْ لَمْ يَسْتَطِعْ أَنْ يُغَيِّرَهُ بِلِسَانِهِ فَغَيَّرَهُ بِقَلْبِهِ فَقَدْ بَرِئَ وَذَلِكَ أَضْعَفُ الإِيمَانِ ” . “Whoever among you sees an evil and changes it with his hand, then he has done his duty. Whoever is unable to do that, but changes it with his tongue, then he has done his duty. Whoever is unable to do that, but changes it with his heart, then he has done his duty, and that is the weakest of Faith” (Sunan an-Nasa’i 5009).
When the Prophet (SAW) made this proclamation, the scholars explained its implication and how to give it force:
1. Forbidding evil with the hand is for the rulers and those in authority such as the courts and the police appointed by the ruler.
2. Forbidding evil with speech is for the scholars of Sunnah and those with knowledge (and not pretenders who claim they know!).
3. Hating evil with one’s heart is for everyone to whom the truth has reached from the general folk.
We need to also call on those charge with leadership to listen to the demands of the people and engage them properly for solutions to the societal challenges. Leaders should know that they are occupying positions of trust over the servants of Allah and should be reminded thus what the Prophet (SAW) said:
ü “The leader of the people is their servant.” Therefore, let the leaders listen to their masters!
ü If a person, who is appointed in authority over people, does not look after people (placed under his care) with goodwill and sincerity, he will not get even the aroma of Paradise. [Reported by Muslims]
ü Under Allah’s shade is a just ruler when there will be no shade except Allah’s. [Al-Bukhari and Muslim]
ü You will be anxious to lead, and this will be a source of remorse to you on the Day of Judgment. [Al-Bukhari]
O servants of Allah! Do let our political leaders know that Islam requires of leaders to be one who upholds the following virtues:
ü Act with virtue and integrity. The Prophet (SAW) said: “Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it” (Muslim). Failure to apply the wealth of society entrusted in your custody for the benefit of the people is betrayal and sin. You should “… fulfil the pledge (pledges made with people as well as pledges made with Allah). Certainly, questioning shall take place (on the Day of Qiyamah) with regard to pledges” (Q17:34) and people will be taken to task for breaking their pledges.
ü 2. Maintain balance and self-control. Anas Ibn Malik reported the Prophet (SAW) saying: “Three things are part of the good morals of a believer. When he is overcome by anger, his anger should not drive him to falsehood. When he is happy, his happiness should not take him beyond the bounds of what is right. When he has power, he should not stake a claim to something which is not his” (At-Tirmidhi). In effect, the leader must be disciplined and exhibit consistent emotional stability.
ü Be proactive and action-oriented especially when confronting evil. On the authority of Abu Sa’id Al-Khudri, the Prophet (SAW) said: “Whosoever of you sees an evil action, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart, for that is the minimum that is desirable from a believer” (An-Nasa’i). We have already explained this above. The one given leadership authority is required to deal decisively with evil and threat to societal existence and his failure in this regard is a betrayal of people’s trust of protection. Efforts should be made to attack the root cause of evil (like poverty, joblessness, lack of justice, etc.,) rather than scratching the surface.
ü Keep your words and promises (especially the electoral campaign promises). Abu Hurairah reported the Prophet (SAW) saying: “Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust” (Bukhari and Muslim). A leader with these defective attributes should fear becoming a munafiq (hypocrite) who Allah describes as “… Indeed the hypocrites (try to) deceive Allah …” (Q4:142) similar to what the politicians do to the electorates and for this reason Allah promises that “Verily, the hypocrites shall be in the lowest depth of the fire, and they will never find a helper for them” (Q4:145).
ü Do not meddle in what does not concern you. Be focused and do not allow your followers or advisers to misdirect your efforts. Abu Hurayra reported the Prophet as having said: “Part of the excellence of one’s Islam is his giving up of that which does not concern him” (At-Tirmidhi). Be focused on the tasks assigned to you and follow up actively on delegated functions; do not delegate and abdicate as you will be the one to account to Allah for any failure thereof.
ü Be kind to your followers. He (SAW) said: “It is better for a leader to make a mistake in forgiving than to make a mistake in punishing” (Al-Tirmidhi).
ü Do not condone or engage in bigotry. Remain objective in your decision-making paying attention only to the laws of Allah and the rules of engagement; show no bias in favour of anyone which will result in miscarriage of justice.
ü Do not stay far from your followers. Step into the reality of your followers, and do not be aloof from the needs of other stakeholders, including the community at large. Anas Ibn Malik reported the Prophet (SAW) as saying that “None of you (truly) believes, until he wishes for his brother what he wishes for himself” (Bukhari).
O servants of Allah! Let all our leaders know that Allah (Most High) has made a place which is known as Hell and another called Paradise. He has made you a gate-keeper of these places and granted you three things;
ü The Public Treasury – Preserve what you meet in the treasury and put adequate control to safeguard it against unauthorized access, generate more revenue and with this you are required to provide for the needs of the people you govern equitably, pay remunerations and wages as per contracts of employment. Your personal entitlement should be limited to what the law prescribes;
ü The security apparatus (the Police, Army, etc.) – Provide for the security needs of the people and ensure that wrong doers are apprehended and brought to justice; and
ü The Judiciary – ensure that every citizen is given equal access to justice and no discrimination of any sort against anyone regardless of position in society.
اللَّهُمّ انصرِالإسلامَ وأعزَّ المسلمين ، االلَّهُمّ وَحِّد صُفُوفَ المسلمين ، اللّهُمّ اِحفظِ المسلمين فى كلِّ مكانٍ يا ربَّ العالمين
اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا تَحُولُ بِهِ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ، وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مَصَائِبَ الدُّنْيَا، اللَّهُمَّ مَتِّعْنَا بِأَسْمَاعِنَا، وَأَبْصَارِنَا، وَقُوَّاتِنَا مَا أَحْيَيْتَنَا، وَاجْعَلْهُ الْوَارِثَ مِنَّا، وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا، وَانْصُرْنَا عَلَى مَنْ عَادَانَا، وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا، وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا، وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرْحَمُنَا.
عباد الله : إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا ،للَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، وَبَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، فِي الْعَالَمِينَ إِنَّكَ حَمِيدٌ مَجِيدٌ
Suleiman Zubair