Islam

Friday Sermon: The Failure of Democracy and a Nation in Retreat

Published

3 years ago

November 10, 2023

Eric

By Babatunde Jose

“Democracy must fall because it will try to tailor to everyone. The poor will want the wealth of the rich, and democracy will give it to them. Young people will want to be respected as elderly and democracy will give it to them. Women will want to be like men and democracy will give it to them. Foreigners will want the rights of the natives and democracy will give it to them. Thieves and fraudsters will want important government functions, and democracy will give it to them. And at that time, when thieves and fraudsters finally democratically take authority because criminals and evil doers want power, there will be worse dictatorship than in the time of any monarchy or oligarchy.” Socrates (470-399 B.C.)

Since antiquity and through the modern era, democracy has been associated with “rule by the people”, “rule by the majority”, and free selection or election, either through direct participation or elected representation, respectively. However, it has not been without its flaws.

Some critics of democracy would agree with Winston Churchill’s famous remark, “No one pretends that democracy is perfect or all-wise. Indeed, it has been said that democracy is the worst form of government except all those other forms that have been tried from time to time.”

Other critics, however, may be more prepared to describe existing democratic regimes as anything but “rule by the people”.

The challenges to democracy are many, especially in neo-colonial states like ours where the principles and practices of democracy have been polluted by military dictatorship and ethos.

There are roadblocks to a strong democracy in Nigeria at all levels of government. Conflict—triggered by political competition and communal, ethnic, religious or resource allocation rivalries—poses a major threat to democracy. Corruption pervades the daily lives of Nigerians. Many government institutions do not adequately engage with citizens or the private sector and lack the capacity to carry out their mandates. Further, civil society lacks both the capacity and the resources to effectively engage with the government and advocate for change.

There is a tendency for people in government to live in the Rose Garden and dismiss the people as ignorant. This would be a wrong approach as it was in the past, as it is now, as it would always be. The people have both the need and the right to know. At the risk of over-simplification, it is the duty of government to continuously explain to the people and re-build their trust and confidence, even when the matter appears mundane, self-evident, and self-explanatory. One of the major risks of democracy is that those who govern may be dealing with a patently dumb population, but the people must never be treated as dumb, because they may be quick to learn and ask the right questions and their dumbness could become historical wisdom. True sovereignty in that regard belongs to the people. Power belongs to the people as the lesson has been learnt in such places as France in 1789, 1830, and 1848 and in Brazil in 1835, 1964 and 1972. – Reuben Abati

The fundamental hindrance to the survival of democracy in Nigeria lies in the obvious division of the ruling class elite along ethnic, religious, regional and class lines. Such factionalism, coupled with the historical mistrust and hostility during colonial and post-colonial period deals a deadly blow to our democracy experimentation.

In the same vein, there is pervasive insecurity about the state given the insatiable appetite for power by our elites that they tend to narrow the social base of power in terms of those who are obliged to share in its exercise.

These exclusionary tendencies reach beyond the elite to the rest of society leading to clash of identities, especially ethnic identities. This tendency has always reared its ugly head in Nigeria’s polity following the demand by the various ethnic groups that it is their turn to produce the next president for the country thus dividing the nation along ethnic lines which is not healthy for the country’s democracy. As such, when political struggles are constituted around such ideas and social formations, they tend to be very intense and violent leading to ethnic conflicts.

Related to the political impediments toward the survival of democracy in Nigeria is the economic angle, wherein the practice of democracy since 1999 has been characterized by severe economic and social problems. Paradoxically, economic development does not inevitably produce liberal democracy, nor is democracy necessarily compatible with development since economic development promotes social inequality and is anti-democratic.

The basic paradox of democracy and democratic processes is that those who have power tendentiously have no interest or inclination to democratize, for democratization entails the redistribution of power against those in power and those who are privileged.

One of the key drivers of democratic decay is intense polarization, where political opponents begin to regard each other as existential enemies, something we recently witnessed following the last presidential elections.

Another issue is the threat economic inequality poses to the survival and viability of democracy. Pernicious and indirect ways in which unequal economic resources diminishes the quality of democracy, through voting, institutional design, campaign spending, and media.

Another set of debates regards whether institutional reforms can provide solutions to some of the problems afflicting our democracy. Thus, we bring together constitutional scholars and students of electoral and other institutions to examine institutional innovations aimed at improving the quality of established democracies. These include electoral reforms (e.g., debates over ranked preference voting systems), and tinkering with the political structure.

Frequent policy changes hinder economic growth. For this reason, many people have put forward the idea that democracy is undesirable for a developing country in which economic growth and the reduction of poverty are the top priority.

It is not inevitable in a democracy that elections will be free and fair. The giving and receiving of bribes, the threat or use of violence, treatment and impersonation are common ways that the electoral process can be corrupted.

Politicians and special interests have attempted to manipulate public opinion for as long as recorded history. Opinion polls before the election are under special criticism. Furthermore, the disclosure of reputation-damaging material shortly before elections may be used to significantly manipulate public opinion.

To legitimize this point, it is often mentioned that Adolf Hitler was appointed Chancellor of Germany in 1933 by a democratically elected government. One of the glaring by-products of democracy. In the same vein, Muhammadu Buhari was elected on the basis of the propaganda of the ‘Change’ mantra. We all know the outcome.

In modern democratic systems, it is possible to elect incompetent representatives into political office. So, all it takes is to win the primaries and one is sure to enter into office.

Electoral appeals in democracies can be delayed. Judgment can be declared after all those involved in the case become old or even die! This is because of the option of multiple appeals in different courts. This is again due to political interference or corruption.

For a democracy to work, the leaders and the people should have ethics, love for the nation, respect for hard work, honesty, integrity, and justice.

It’s important to note that these challenges are not inherent flaws of democratic systems, but rather problems that can arise in the practice of democracy. Many democratic systems also have checks and balances in place to mitigate these challenges and promote accountability, transparency, and fairness. Nevertheless, addressing these disadvantages and improving democratic governance is an ongoing process that requires vigilance, engagement, and continuous efforts to strengthen democratic institutions and practices.

Most elections in the fourth republic have been flawed, and with questionable credibility. Violence is a lingering feature of elections in Nigeria. Voter turnout has steadily decreased as voters have become disillusioned and apathetic by the recycling of political candidates, the lack of internal democracy in political parties, and the failure of government to deliver real progress.

To many Nigerians, democracy seems to have few benefits. Between 2015 and 2022, the democratically elected government of Buhari presided over worsening security, continuing corruption, and two recessions. Nigeria became the poverty capital of the world, consistently ranked as one of the world’s most corrupt nations.

But the ENDSARS movement showed the democratic dynamism of young Nigerians. And technology has helped demands for better government to transcend old ethnic, religious, and linguistic divides. Unfortunately, ENDSARS did not produce a political party and in many ways its separation from traditional politics was its power. But it showed a hunger for more democracy, not less, among Nigerians and a solidarity among Nigeria’s enormous population of young people.

Nigeria needs more young people to engage with politics, offer new ideas and run for office on issues which affect all Nigerians, from employment and security to climate and energy policy. Nigeria also needs its youth committed to the kind of long-term civic activism and community organizing which expands the narrow focus on electoral cycles, strengthens democratic institutions, and delivers long-term change.

Nigeria’s democracy can only be strengthened through a revolutionized political system, better quality political parties, more independent and diversified media, a stronger electoral management body and well-resourced judiciary.

Law enforcement and security forces must be devoted to constitutional democracy rather than regime security and protecting elites. And entrenched networks of patronage and privilege need to be weakened.

Sustaining democracy in Nigeria will require more than just free elections. It will also mean ending a system in which corruption is not just tolerated, but widely encouraged and hugely profitable. – Chinua Achebe.

Democracy has not yet delivered a considerable uplift in living standards for most Nigerians. But it remains the only system of government which can offer the hope of reconciling the extraordinary plurality of religions, ethnicities, and political traditions of its large population. According to my friend Tatalo, democracy is not dead, but retarded.

Barka Juma’at and happy weekend

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Islam

Friday Sermon: Terrorism: The Curse of Islam 1

Published

5 days ago

June 5, 2026

Eric

By Babatunde Jose

A lot has happened recently on the ‘terrorism’ front that brings to the front burner the issue of Islam and terrorism, more especially with some erstwhile Moslems and ‘friends’ of Islam beginning to ask the question: Why Islam? Misperception and confusion are starting to set in and many have begun to ruminate over the possibilities of a real connection between the tenets of the religion and terrorism.

Here in Nigeria, it has become increasingly clear that terrorism is no more the exclusive preserve of the Fulani herdsmen, Boko Haram and their derivatives, rather it has become a full-blown lucrative proposition for all comers. Kidnapping, terrorism and their variants have assumed industrial scale pursuits; and is no more limited to regions or provinces.

Recent provocative messages from Mike Arnold, a former US mayor and missionary and spokesman on the perceived Christian persecution, radical Islam and humanitarian crises in Nigeria, has made this sermon very germane. He is also the US ally of Nnamdi Kanu, the misguided Biafra irredentist: And most of all a self-styled modern-day crusader for the liberation of Nigeria from the clutches of remnants of Dan Fodio’s Jihad and the emergence of the ‘Promised Messiah’.

From the onset, let us disabuse our minds of any connection, encouragement, aiding or abetting of terror by mainstream Islam. There is no point repeating the assertion that Islam is a religion of peace.

It must also be said that the media is today enamoured with incidents of terrorism as it gives them good copy and the now proverbial’ Breaking News’ syndrome. The result of these odious presses, the activities of fringe terrorists is causing the faith what many now perceive that: “Violence is inherent in Islam. It’s a destructive, nihilistic cult of death. It legitimizes murder.”

We can say with certainty that the violence and conflict racking much of the Muslim world does not happen because its inhabitants are Muslims. Because in recent decades alone we have seen every one of these types of violence replicated in the Democratic Republic of Congo, Liberia, Rwanda, South Sudan, Ethiopia, Eritrea, Sri Lanka, Myanmar and Cambodia, in conflicts where next to no Muslims were involved.

Contrary to the oft-stated view that religion causes much of the world’s violence, the past century has shown the immense potential for violence of the centralizing nation-state. Some people will be quick to say that none of the countries have generated global terrorism; which is correct. The fact is that they do not make sensational headlines as religion would.

A better explanation is that none of these post-colonial nations was deemed of crucial strategic importance to the West, and so none found itself garrisoned by Western troops; whereas the countries where large numbers of Muslims live happen to lie across the Suez Canal, the Strait of Hormuz and a vast reservoir of fossil fuels, as well as the birthplace of the West’s major religion. All those things made the West a participant in the Muslim world’s conflicts and then – eventually, after many decades – a target for them.

But that is geopolitics and cannot explain the recent emergence of home-based terrorists in England, France, Germany, Belgium and the United States. However, we might ponder, why the same type of terrorism is absent in South America, even Mexico.

The reason is not far-fetched. These nations have never had exploitative relationships with the so-called axis of Islamic militarism. That is, simply the Oil kingdoms of the East.

If anything, Europe is suffering from the collateral damage of years of its injustice to the people of the ‘Fertile Crescent’. The situation is however, not being helped by the intemperate language of ‘Islam haters’ in the West. A commentator on CBS 60 Minutes did not stop at the violent acts of militant Muslims: No, he declared on the program that ‘Muhammad (SAW) is a “terrorist” who set an example opposite to that of Jesus and Moses’.

The most detestable of them all is the book by J.K Sheindlin: THE PEOPLE VS MUHAMMAD: A PSYCHOLOGICAL ANALYSIS, dubbed; ‘The trial which challenges the founder of Islam’s authority over all mankind’. In this book (worse than Salman Rushdie’s Satanic Verses), the author called the Prophet (SAW) all sorts of unprintable epithets, most unbecoming of a sane human being. No wonder the book was eventually censored and banned on the Internet.

We have written about this before, namely, that the sins of Muslims should not be confused with the tenets or doctrines of Islam. We absolutely agree that some Muslims use Quranic verses (out of context) to justify their murder of innocent people. But the Bible has also been used to justify murder (http://www.evilbible.com/evil-bible-home-page/murder-in-the-bible/), the enslavement of Africans, or racial discrimination in the United States. You can also reference ‘The Slave Bible’.

Scores of Orthodox Christian Serb soldiers systematically raped tens of thousands of Bosnian Muslim women in the aftermath of the breakup of Yugoslavia. The members of the Klu Klux Klan are Christians. Can one justifiably conclude that Christianity is a racist and “evil” religion? Islam is not accorded this same treatment, and it is wrong.

On the one hand some Christian fundamentalists say how barbaric Islam is when it decrees cutting off the hand of the thief; however, when we read the Old Testament, much of the punishment prescribed there is the same as in the Qur’an. Even the evangelicals’ relentless assault on the dress of the Muslim women is contentious. Ask them about the dress of Mary, the mother of Jesus and the pious women during the time of Jesus: In the New Testament the verses read, ‘it is a shame for a woman to pray with her head uncovered. (1 Cor. 11:2-16); also, in the book of Ephesians, there are verses that read, wives obey your husbands and be silent in the church, if you have a question, wait until you get home and ask your husband. Women are to learn in silence and subjection (Ephesians 5:21-32). The Evangelical are silent on these and countless other verses that support racism against people of colour; the verse reads “Slaves, obey your earthly masters in everything, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord.” (Colossians 3:22).

Allah says in the holy book: O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you, make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do (Quran 5:8)

It is very easy to forget that the evangelicals and the neo-conservatives use the Bible to justify Israeli occupation of Palestine. They fund and support illegal settlement activity. They are also against peace and all “road maps” to peace. They support directly or indirectly the violence and terrorism against Palestinians fighting for their just cause against occupation. They also supported the illegal war against Iran for the “security” of Israel.

The US, Israel, India, Russia, etc. have all the WMDs and other powerful weapons which they use frequently – these nations have terrorized and killed so many and continue to do so in the name of self-defence or in the defence of their economic interest – even at the cost of so many innocent lives? It is therefore an insult upon injury when the legitimate struggle of the oppressed is termed terrorism.

We need to educate people in the fact that terrorism is not Islam; and that terrorists, regardless of religion or political ideology, are all demented fools who use their religion or ideology as a mechanism to justify their sick and twisted acts. No religion condones terrorism.

We need to educate the people that being a Muslim, Christian, Jew, Atheist, a member of the political left or political right does not equate you to being a terrorist, but rather that those who are terrorist are trying to equate themselves with members of these faiths or ideologies and are causing catastrophic damage when they hijack these faiths and ideologies for their own sick and twisted actions.

Groups such as Al-Qaeda, the IRA, The Japanese Red Army, ISIS, Boko Haram and many other groups do not represent the whole of the community they claim to represent, instead they are the exact opposite of what they claim to represent.

It is rather unfortunate that the terrorists, kidnappers and extremists that operate in our country fall under the above nomenclature. Kidnapping, terrorism and extremism have become a growth industry and are in no way religious in nature. The Fulani herdsman is not fighting for Islam. His cows destroy the farmland of both Muslim and Christian farmers.

Does the Quran or Muhammad (SAW) promote violence? Some issues in peace and violence are what we will look at in our next discourse.

Barka Juma’at and a happy weekend

Islam

Abraham, Ishmael and Isaac: Familial Bonds, Divine Promise and Human Action

Published

2 weeks ago

May 29, 2026

Eric

By Babatunde Jose

Isaac and Ishmael were both sons of Abraham but had different mothers. Ishmael was born to Hagar, Sarah’s Egyptian maidservant, as a result of Sarah’s attempt to provide an heir due to her initial barrenness (Genesis 16:15). Isaac, however, was born to Sarah herself as the fulfillment of God’s covenant promise, making him the ‘child of promise’ (Genesis 21:3). This distinction created a natural divergence in their destinies, with Isaac designated as the heir of God’s covenant and Ishmael destined to become the progenitor of a separate nation (Genesis 21:12-13).

The story told in the Quran and Islamic exegesis naturally creates doubts about Judeo-Christian renditions, yet the Torah or Taurat predates the Quran by over 3,000 years. We should therefore be cautious in treating historical facts which we are not in a position to corroborate or dismiss. No doubt in the narrations of both Judaism and the Quran, supernatural claims were involved. One supernatural claim cannot be dismissed offhand by the other. There is no doubt God made a promised to both Abraham and his wife. He also came to the aid of Ishmael and his mother during their sojourn in the wilderness.

The story of Abraham and his two sons has a bearing on the just concluded Hajj which is an essential pillar of Islam.

Ishmael, as the firstborn son of Abraham, holds a significant position in the family. Yet, his birth is not the fulfillment of God’s promise to Abraham and Sarah. The narrative takes a pivotal turn in Genesis 17, when God reiterates His covenant with Abraham and promises that Sarah will bear a son, Isaac, through whom the covenant will be established. In Genesis 17:19, God explicitly states, “Your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him.”

Theologically, the story of Ishmael and Isaac raises important questions about God’s promises and human agency. Moreover, the relationship between Ishmael and Isaac has been interpreted allegorically by later biblical writers. In the New Testament, the Apostle Paul uses the story of Hagar and Sarah to illustrate the difference between living under the law and living under the promise (Galatians 4:21-31).

In Islamic tradition, Ishmael is considered an important prophet and an ancestor of Muhammad (SAW), which further complicates the historical and theological relationship between Ishmael and Isaac’s descendants. This adds layers of significance to their story, as it touches on issues of identity, heritage, and faith across different religious traditions.

The relationship between Ishmael and Isaac as depicted in Genesis is a rich tapestry of familial bonds, divine promise, and human action. It challenges us to consider the dynamics of God’s covenantal relationships and the ways in which God works through and despite human frailty.

While Ishmael and Isaac’s paths diverge, both are integral to the unfolding story of God’s interaction with humanity, reminding us of the breadth and depth of God’s promises and the diverse ways in which they manifest in the world.

In retrospect, Isaac and Ishmael themselves were not depicted as lifelong enemies. Biblical accounts show moments of tension and divine prophecy that have been interpreted symbolically or historically as foreshadowing conflict among their descendants, but the narrative emphasizes God’s care and promises for both sons. The perception of enmity largely arises from later historical, religious, and cultural interpretations rather than direct biblical evidence. They were both alleged to have come together to bury their father, Abraham.

What do Isaac and Ishmael have to do with the conflict in the Middle East? The conflict in the Middle East has to do with eschatology, or end-time Bible prophecy?

In Islam, the story of Isaac and Ishmael emphasizes themes of faith, sacrifice, and divine mercy, with both figures revered as prophets and significant in the lineage of the Abrahamic faiths.

Ishmael (Isma’il) is considered the father of the Arabs and an ancestor of Prophet Muhammad (SAW), while Isaac (Ishaq) is recognized as a prophet and the father of Jacob (Yaqub), establishing a lineage of prophets in both traditions. Over time, some interpretations have linked this lineage to historical and modern conflicts between Jews and Arabs. However, these interpretations are retrospective and not explicitly stated in the biblical text.

Both sons are seen as continuing the spiritual legacy of their father, Abraham (Ibrahim), and are respected figures in Islam.

The story illustrates profound themes of faith and divine mercy. Ishmael’s survival and the miraculous provision of water (the Zamzam well) in the desert symbolize God’s mercy and care for those who trust in Him.

Isaac’s birth is viewed as a reward for Abraham’s unwavering faith, representing hope and the fulfillment of God’s promises.

The narratives surrounding Isaac and Ishmael are not just historical accounts but are imbued with moral and spiritual lessons that resonate with Muslims today. They emphasize the importance of faith, obedience, and the belief in God’s mercy and providence.

The differing interpretations of the sacrifice story reflect broader theological discussions within Islam regarding lineage, prophecy, and the nature of divine tests.

Both figures are integral to the Islamic understanding of the Abrahamic tradition, illustrating the deep connections between these foundational stories across different faiths.

A central story in Islamic tradition is Abraham’s test of faith, where God commanded him to offer one of his sons in sacrifice. The Quran does not explicitly name the son, but many Islamic traditions identify Ishmael as the intended sacrifice. In this account, Ishmael willingly submitted to God’s command, demonstrating profound faith and obedience. At the last moment, God provided a ram to be sacrificed instead, commemorated annually during Eid al-Adha.

Some early Islamic sources and scholars, however, mention Isaac as the son in this test, reflecting a diversity of interpretations.

Ishmael is associated with Mecca; he and Abraham are credited with constructing the Kaaba, the holiest site in Islam. His descendants became the Arab peoples, and he is honored as a prophet who exemplified patience and submission to God.

Isaac is recognized as a prophet and righteous man, whose lineage produced many Israelite prophets, including Jacob (Yaqub) and Joseph (Yusuf). He represents the continuation of divine guidance through his descendants. It needs to be borne in mind that all prophets in Islam are Judaic prophets except Prophet Muhammad (SAW).

The stories of Ishmael and Isaac emphasize faith, obedience, and divine wisdom. They illustrate the importance of submission to God’s will, the blessings of righteous offspring, and the interconnectedness of Abrahamic lineages. The narrative of the sacrifice teaches Muslims about trust in God and the spiritual value of obedience, forming a foundational element of Islamic belief and practice.

In summary, Ishmael and Isaac are both central figures in Islam, each with distinct roles: Ishmael as the forefather of the Arabs and participant in the Kaaba’s construction, and Isaac as the forefather of the Israelites and a prophet of righteousness. Their stories highlight the shared heritage and moral lessons of the Abrahamic faiths.

Islam’s conception of Ishmael is similar to that of Judaism and Christianity. Sources for this narrative include the Quran and tafsir (i.e., Quranic exegesis); Muhammad’s (SAW) Hadith; historiographic collections by al-Tabari and other Muslim scholars; and Israʼiliyyat, which collectively refers to information and religious literature sourced primarily from the Jews for details about early prophets and messengers.

There are many versions of the construction of the Ka’aba that differ in fairly significant ways, although all have Abraham build or cleanse the Ka’aba and then immediately after, or at an unknown time, God called Abraham to establish the Hajj, or pilgrimage. The starting of the Hajj has many versions, and some scholars believe this reflects the late association of Abraham with the Hajj after Islam had developed to help remove its connection to early pagan rituals.

In other verses, such as 21:85 and 38:48, Ishmael is praised for being patient, good, and righteous. A particular example which describes Ishmael individually is Quran 19:54-55 – “And call to mind, through this divine writ, Ishmael. Behold, he was always true to his promise, and was an apostle [of God], a prophet, who used to enjoin upon his people prayer and charity, and found favor in his Sustainer’s sight.” As a descendant of Ishmael, Muhammad (SAW) is the Prophet and continues the line of prophets from ancient times.

“All the best compliments, prayers, and good deeds are for Allah. Peace, mercy, and blessings of Allah be upon you, O Prophet! Peace be upon us and upon all the righteous servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger”. Attahiyat or Tashahhud.

Barka Juma’at and happy weekend

Islam

Friday Sermon: Facing Mount Arafat 3: A Prophet’s Final Admonition

Published

3 weeks ago

May 22, 2026

Eric

By Babatunde Jose

Khutbatul Wada’ or Prophet Muhammad’s (SAW) ‘last sermon’ was delivered on the 9th of Zulhijjah 10 A.H (632 C.E) on Mount ‘Arafat, Makkah.

Prophet Muhammad (SAW) is an example for all of humanity. He was always a remarkable man. He excelled in all walks of life by being a prophet, ruler, statesman, orator, soldier, husband, friend, father and a grandfather. He was a man of love, patience, courage, wisdom, generosity, intelligence and exemplary character who inspires over a billion lives throughout the world.

Allah says in the Quran that he was sent as a mercy for the people of the world: And We sent thee only as a mercy for all mankind. وَمَٓا اَرْسَلْنَاكَ اِلَّا رَحْمَةً لِلْعَالَم۪ينَ; Wama arsalnaka illa rahmatanlilAAalameen. (Surah Al Anbiya, Quran 21:107)

Shortly before his death, Prophet Muhammad (SAW) delivered a sermon during the Hajj, which came to be known as his “Final Sermon”. This sermon was not only a reminder to his followers, but also the ‘final admonition’; it also heralded the end of his Prophetic Mission. Historically, the Farewell Sermon of Prophet Muhammad (SAW) occupies an important place in Islam.

The sermon consisted of summarized exhortations reflecting some of the core teachings of the Quran and Sunnah. The sermon exemplifies the Quran’s assertion that the prophet was but a Warner: This was mentioned 57 times in the Quran.

Prophet Muhammad (SAW) undertook his farewell and only pilgrimage in the year 10 A.H. and it has since been the model for performing the fifth pillar of Islam, the Hajj.

The Final Sermon:

“O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore, listen to what I am saying to you very carefully and take these words to those who could not be present here today.

“O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners.

“Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. God has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity.

“God has Judged that there shall be no interest, and that all the interest due to Al-Abbas ibn Abd’el Muttalib shall henceforth be waived… Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

“O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under a trust from God and with His permission. If they abide by your right, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

“O People, listen to me in earnest, worship God, perform your five daily prayers, fast during the month of Ramadan, and offer Zakat. Perform Hajj if you have the means. All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; [none have superiority over another] except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Remember, one day you will appear before God and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone.

“O People, no prophet or apostle will come after me, and no new faith will be born. Reason well, therefore, O people, and understand words which I convey to you. I leave behind me two things, the Quran and my example, the Sunnah, and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and it may be that the last ones understand my words better than those who listen to me directly. Be my witness, O God, that I have conveyed your message to your people.”

Thus the beloved Prophet (SAW) completed his Final Sermon, and upon it, near the summit of Arafat, the revelation came down: “…This day have I perfected your religion for you, completed My Grace upon you, and have chosen Islam for you as your religion…” (Quran 5:3)

Perhaps it is more appropriate to present this ayat in proper context: “Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.” (Quran Surah Al Ma’idah Verse 3)

Indeed the meanings found in this sermon are astounding and it could rightly be described as the Prophet’s last Admonition.

But how have we as his followers kept to his admonitions? We have kept to them in the breach: An incorrigible generation, hell bent on disobedience and trenchant iniquities, we kill our fellow men, we enslave our women in the name of Sunnah, we persecute people of other faiths and engage in terrorism and are unjust to peoples of other races and ethnic persuasions, we are intolerant and intemperate in our manners and speech and we are bigots and fanatical in our ways. We have gone against all the things in the admonitions. We are unjust, nepotic and consume usury; we even export hard drugs to the ‘House of God; child abuse, prostitution and other forms of iniquities that make Sodom and Gomorrah pale into insignificance.

What will we not do for money? We dispossess the orphans and maltreat the widows. Sexual inequality which the Prophet preached against is still the order of the day in most Islamic countries and Muslim communities; 1,387 years after the Prophet, the Arabs and their cohorts still treat women as chattels.

The Admonition talks about equality of men but the Arab Muslims did not remember that when they came to enslave Africans, especially from East Africa. A generation of vile men and human anacondas, we even attempt to bribe God, but He refused to be mocked. On the Day of Qiyamah they will reap their just recompense. Walahi! There will be much weeping and gnashing of teeth, but it will be too late.

Let us reflect on ourselves, take a step back, and revive the core teachings of our Prophet (SAW) in achieving an ethical and moral society, wherever we are, where no one inflicts harm or injustice upon others.

May Allah grant us the strength to become better Muslims and better human beings.

LA ILAHA ILLA ANTA SUBHANAKA INNI KUNTU MINAZ ZALIMEEN: “None has the right to be worshipped but You (O Allah)), Glorified (and Exalted) are You (above all that (evil) they associate with You). Truly, I have been of the wrong-doers.”(Quran 21:87)

Barka Juma’at, happy weekend and Eid Mubarak and Barka da Sallah.