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Friday Sermon: When Lunatics Take Over the Asylum: Reflections on 65 Years of Independence

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By Babatunde Jose

O God of all creation, Grant this our one request, Help us to build a nation Where no man is oppressed, And so with peace and plenty Nigeria may be blessed.

The phrase “lunatics have taken over the asylum” is often used to describe a situation where those who are not qualified or competent are in control, leading to chaos or disorder. It originated in a 1919 remark by Richard A. Rowland about the founding of United Artists, suggesting that the least capable individuals are making decisions.

The idiom has been referenced in various contexts, to highlight a lack of proper leadership or oversight. It implies that those supposed to be under supervision are in control. This expression reflects a broader critique of ineffective leadership and the chaos that often ensues from such situations.

Ineffective leadership is characterized by a lack of clear communication, poor decision-making, and a failure to foster a positive work environment. These traits can lead to demoralized followers, and stagnation within an organization or nation.

It is rather unfortunate that the quality of leadership has been declining since the dawn of independence in 1960. It has been one sad story after the other. Our leadership has been in a quagmire.

Prof, Adebayo Williams, writing as Tatalo deposed that: “It has been noted that although humankind first civilized in Africa, he has not continued to do so there. Africa lost it a long time ago. The problem with contemporary Africa and in particular Nigeria is that they are ruled in the main by people on a lower scale of evolution and civilization, specimens of the lower species of humanity, who have seized the levers of power and atrocious governance.

He went on: “Lacking in intellectual, moral, and philosophical anchor, they are fundamentally and genetically incapable of coming up with a set of noble precepts and core values for purposeful and visionary governance which will ameliorate the dire circumstances of their distressed and disoriented people. The result is the frightful noise of state collapse everywhere in Nigeria with the politically undesirable leading the ethnically gullible and electorally culpable to sure perdition.”

Deficient in vision and mission, the leaders are bereft of desired qualities that would engender any attribute that can uplift their people from their state of poverty and lethargy. They are not only corrupt, corrupted and brandless, but are an ugly mintage of human mutation.

Corrupt, irresponsive, irresponsible and incorrigible leadership are indistinguishable sides of the same coin. The irresponsible leadership is callous and spiritually debauched. It is impervious to the pains and plight of its people. It’s a greedy and avaricious leadership that wallows in gluttony.

The political elites have been deficient in the provision of collective goods, including infrastructure, social provisions, regulation, and public order.

The problems and weaknesses arise from a history of flawed elections, the dominance of the ruling party, and scant evidence of political accountability. These have undermined the legitimacy of democratic rule without any dividend to the people. For democracy to thrive it requires strong institutions such as the legislature, courts, police, armed forces and civil service for good governance; but unfortunately, many of these institutions are weak due to poor leadership and corruption.

The weak political structures in Nigeria have also had a negative impact on development. According to Professor Williams, “the country today is witnessing a resurgence of ethnic hostilities, religious disaffection, and regional animosities. There is national anxiety about the state of governance and the structure of the federating units.” The changes promised by the leaders have turned into despondency; with the discovery that elections alone do not resolve national questions but may actually complicate and exacerbate them.

Nigeria society is not homogenous; the political elites in Nigeria, since independence, have not managed this social complexity well. They have manipulated the masses by weaponizing religion and tribalism, which has caused a big divide in the social fabric of the nation.

I am in total agreement with Chidi Amuta’s profile of the Nigerian political class when he wrote that:

“Political parties are merely arrangements among friends or strange bedfellows for the sake of cornering state power for the purpose of distributing patronage . . . . Beyond the drama of electioneering and the ritual of voting, our democracy delivers almost no positive change in the lives of citizens.  . . . . . Political actors behave like characters from gangster chronicles.

“Politicians act mostly out of self-interest and narrow short-term calculations rather than far-sighted national goals. Hardly any of the major players in the drama of intrigues . . . . display any serious commitment to national ideals or even a pan-Nigerian vision.

“Nor do we encounter a single individual politician whose stake in the power struggles is fired by any ideological convictions on how best to develop Nigeria.  . . . They have no political ancestry, being mostly political orphans with no solid convictions or even ethical moorings or moral qualms whatsoever.

“In quite a number of cases, the major political actors possess no credible educational qualifications. Most are in politics because there is nothing else to do: businesses have failed, professional practices have collapsed, and unemployment has often driven many to the limits of creative survival. They therefore act mostly in pursuit of their immediate personal or small group interests.”

“There is no more dangerous menace to civilisation than a Government of incompetent, corrupt, or vile men”. Ludwig Von Mises.

 Because of their corruption and self aggrandizement, these leaders are reluctant to leave office and secondly they engage in all forms of play to subvert democracy. This is the bane of sit tight syndrome in Africa: Rwandan President Paul Kagame (President since 2000) has revised the constitution four times. He is serving as President for a record fourth time and still rearing to go.

Paul Biya of Cameroon is the oldest serving ruler in the world. He has been President of Cameroon since 1982. He is the main candidate in the country’s October 12 Presidential election. He is 92! He wants  a state burial.

Leadership plays a pivotal role in shaping the culture, productivity, and success of a nation. Effective leadership inspires teams, drives innovation, and achieves strategic objectives. However, when leadership is ineffective, the consequences can be disastrous, leading to demoralized followers, and stagnant growth.

Narrated Ma’qil; I heard the Prophet (saws) saying“Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will never feel even the smell of Paradise.” Sahih Muslim – Volume 9, Book 89, Number 264,

Sixty-Five years later, Nigeria still suffers from the crises of equity, capacity and differentiation. Firstly, Equity: which signifies mass participation, universal laws, recruitment on the basis of merit rather than ascriptive criteria. Secondly, Capacity: which signifies governmental performance, efficiency, and effectiveness; secular orientation: And thirdly, Differentiation: which means diffusion and specialization of structures, division of labor and specialization based on integration.

Based on this model, it could be seen that we have not been able to evolve a system that guarantees equality, even though there is mass participation but which in reality is a politics of de-participation as most of the populace are excluded from participation on account of poverty, indifference, incapacitation, and the machination of the elite.

There is also much scriptural criterion in recruitments and allocation of benefits that could have accrued to the people as a result of resort to ethnicity and the bogus criteria of federal character.

Secondly, governance has exhibited a lack of capacity in dealing with issues that demand efficiency and effectiveness. Thirdly, the structure has a tendency towards non-differentiation and as such there is less specialization and integration. The result is that we suffer from a ‘crisis of identity’ and political confusion.

Nigeria’s history is, therefore, replete with short-lived governments, dysfunctional institutions and poor leadership. This has shaped how Nigerians perceive issues of politics and nation building.

Today, we are marching towards the end time as predicted in the Bible:

25 “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea.

26 People will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken.

27 At that time they will see the Son of Man coming in a cloud with power and great glory.

28 When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near.” Luke 2: 25-28

War and insecurity, terrorist threats, starvation, uncertain economic times, levies, wage cuts, lay-offs, higher taxes, more pressure on the job, austerity measures, declining income and productivity, currency devaluation, declining value of export, and most important, the shaking of our inner peace. Suddenly, the end time is here. What is happening?

Sixty-five years after independence we now live under very uncertain conditions. All over the country, our people live in constant fear of terrorists, who are known to the authorities and who often dialogue with our incompetent leaders. Industrial scale Kidnapping has become a growth industry while the entire country has become one huge crime scene.

Sixty-five years after independence all our hopes have turned into hopelessness. Our revolution of rising expectations in 1960 has become a revolution of rising frustration.

We are being told to renew our hope; a hope which has already vanished as a result of serial misrule. At this point in the life of this nation, there is no more room for hope. We are at the mercy of unserious political nincompoops.

But, all is not lost. Our leaders need to return this country to the drawing board and arrest the current drift. Perhaps with purposeful resolve, we can retrace our steps to the rightful path and salvage this nation. Failure to do this, the future of our children and the coming generation is being put in serious jeopardy.

But let it be said to our leaders today, Allah De in his column 62 years ago wrote: “Nigeria is more important than any particular champion politician temporarily in office today. One day, they will pass away, but this country from which we are trying to build a nation will be here.” A word they say is enough for the wise.

“Guide us along the Straight Path, the Path of those You have blessed—not those You are displeased with, or those who are astray.” (Quran 1:6&7)

Barka Juma’at, happy weekend and sober reflection on Independence Anniversary.

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Friday Sermon: Pride and the Pitfalls of Arrogance

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By Babatunde Jose

“Pride goes before destruction, and a haughty spirit before a fall.” Proverbs 16:18 .

The problem with pride is that it is a dangerous and deceptive sin. Nothing brings more destruction to our nation, homes, and relationships than a prideful spirit.

Adrian Rogers says, “Pride is a problem that all wrestle with, and those who think they don’t have it probably have more of it.”

A good self-image or self-esteem is not pride; neither is receiving honor or awards we’ve worked for.

Pride is an attitude of independence from God; it is a spirit of ungratefulness to God. A prideful person esteems himself better than other people.

The great sin of pride is a snare into which we fall all too easily, and its deceitful road leads only to destruction. Charles Haddon Spurgeon (Late Baptist preacher) declares that “There is nothing into which the heart of man so easily falls as pride, and yet there is no vice which is more frequently, more emphatically, and more eloquently condemned in Scripture.”

Unchastity, anger, gluttony, arrogance, conceit, drunkenness, and all that, are mere flea bites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind…… it is Pride which has been the chief cause of misery in every nation and every family since the world began.

Pride defies God; it is a fist in His face. Pride is what created the devil and ruined the human race in the Garden of Eden. God hates it, and when we harbor pride in our hearts, we become His adversary.

Pride divides society; there has never been an argument, a war, a divorce, or church split apart where pride was not the major factor.

Pride dishonors life; in the pursuit of honor, pride brings shame. Proverbs 29:23 says, “A man’s pride will bring him low, but the humble in spirit will retain honor.”

 Pride is the road to ultimate ruin—national, domestic, financial, emotional, spiritual, and eternal ruin—because it destroys all that it controls.

Pride is a matter of the heart; if we are not right with God, we cannot be right with one another. But the grace of God is sufficient for everyone. James 4:6 says, “God resists the proud, but gives grace to the humble.”

 There is none so bad he cannot be saved, there is none so good he doesn’t need saving. Defeating pride begins with humbling ourselves before God.

A profane person is one who has no spiritual conception, who sets no value on a birthright, and will sell it for red pottage. A profane person has no consciousness of the eternal, no commerce with the spiritual, is proud of animal ability, and acts as though independent of God. Profanity never prays, never worships, never speaks of spiritual intercourse, has no traffic with the eternities, no commerce with heaven.

What is pride? Pride is an attitude of independence from God. Pride is a spirit of ungratefulness to God. God has so blessed us. We have so many things. We act like we deserve it and have earned it, and it is ours.

Some may say that they worked for what they have. Who gave us the ingenuity to work? Who gave us the strength and energy? We do not have one thing that we have not received. Pride is esteeming ourselves better than other people.

A proud person becomes irritated when corrected for mistakes. A proud person accepts praise for things over which he or she has no control, such as beauty, talent, and abilities. Those are gifts.

C.S. Lewis said that pride gets no pleasure out of having something, only out of having more of it than the other man.

The Quran states that Allah does not like the arrogant and boastful, and those with an atom’s weight of arrogance in their heart will not enter Paradise. Humility, on the other hand, is a central goal of spiritual purification and is seen as the opposite of pride.

The concept of conceit, expressed in the Quran with terms like ‘mukhtal’ (self-deluded) and ‘fakhur’ (boastful), is a severely condemned spiritual disease. Pride is a direct challenge to Allah’s attribute of Al-Kabeer (The Greatest). Allah explicitly states His dislike for the arrogant and boastful.

Tafsir by authorities like Ibn Kathir on Quran 4:36 For Allah loveth not the arrogant, the vainglorious; and 57:23 For Allah loveth not any vainglorious boaster; clarifies that this refers to an arrogant individual who is pleased with themselves and boastful to others, while being ungrateful to Allah for His blessings.

In classical Islamic scholarship, pride (Al-Kibr) is a grave spiritual malady of the heart, defined by the Prophet Muhammad (SAW) as the dual act of rejecting divine truth and holding people in contempt. Classical authorities like Imam Al-Ghazali elaborate that it is an internal sense of self-aggrandizement that positions oneself above others and, ultimately, above the truth itself.

Across the 11 key Quranic verses on this topic, from the ‘pride in sin’ (2:206) “When it is said to him, “Fear Allah,” he is led by arrogance to (more) crime. Enough for him is Hell; – an evil bed indeed (to lie on)!” – to turning away from people scornfully (31:18); a consistent theme emerges: Pride is the primary veil that blinds the heart to guidance and severs the connection with Allah.

Ibn Kathir’s tafsir confirms that this was the foundational sin of Iblis and the cause of ruin for past nations who rejected their prophets. This synthesis establishes pride not merely as a negative trait but as a direct challenge to divine authority and a fundamental obstacle to spiritual purification.

In theological perspective, pride is a spiritual disease of the heart (qalb) that corrupts faith and actions.

Seen as the root of narcissism, inability to accept criticism, and contempt for others, leading to social isolation and spiritual ruin; Pride seals the heart from accepting truth and guidance from Allah and His messengers.

Overcoming pride and cultivating its opposite, humility, is a central goal of spiritual purification.

Prophet Muhammad (SAW) warned severely against it, stating that no one with an atom’s weight of arrogance in their heart will enter Paradise.

There is a powerful connection between pride and the senses. Verses like 22:9 (Disdainfully) bending his side, in order to lead (men) astray from the Path of Allah: For him there is disgrace in this life, and on the Day of Judgment We shall make him taste the Penalty of burning (Fire). And 75:33 Then did he stalk to his family in full conceit! show that internal arrogance is not abstract; it physically manifests in one’s posture, gait, and even the direction of one’s gaze. This proves that purification in Islam is holistic, requiring both internal change and external correction. — Al-Ghazali, Al-Qurtubi

A cross-verse synthesis of ‘pride in sin’ (2:206) and ‘pride of ignorance’ (48:26) uncovers a critical insight: pride creates a self-reinforcing cycle. The ‘pride of ignorance’ prevents one from seeking knowledge, and the ‘pride in sin’ prevents one from accepting correction, trapping the individual in a downward spiral of ignorance and disobedience, a spiritual feedback loop that only humility can break.

One recurring theme emphasized throughout the Quran is the importance of humility and the warning against pride and arrogance. These negative traits are viewed as obstacles in the spiritual journey, hindering individuals from attaining closeness to Allah and fostering harmonious relationships with others.

Surah Luqman, verse 18, states formerly cited highlights the detestable nature of arrogance and also contrary to the qualities that Allah desires in His servants.

“Indeed, He does not like the arrogant.” (Quran 16:23). This verse serves as a clear message that pride and arrogance find no favor in the sight of Allah.

Surah Al-Baqarah, verse 206, illustrates the grave consequences of arrogance. It highlights that when individuals become self-absorbed and disregard the guidance of Allah, they pave the way for their own spiritual downfall.

Surah Al-Furqan, verse 63provides a contrasting image: “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace.” This verse showcases the virtue of humility in the face of adversity.

The Holy Quran serves as a beacon of guidance for Muslims, offering profound insights into various aspects of life. Among the recurring themes emphasized in the Quran are the condemnation of pride and arrogance, and the promotion of humility. These negative traits are seen as hindrances to spiritual growth and detrimental to one’s relationship with Allah and fellow human beings. These verses underscore the importance of humbleness, while warning against the pitfalls of arrogance.

By cultivating humility in their hearts and actions, believers can strive to embody the virtues that Allah seeks in His servants, fostering an atmosphere of love, respect, and harmony within themselves and their communities.

Today, we celebrate the birthday of a virtuous woman of impeccable humility and godliness who has demonstrated forbearance and patience. A paragon of beauty, resilience and acceptance: We present to you our amiable sister Alhaja Lateefah Abimbola Kuru (the last  daughter), retired but not  tired and ever smiling. May Allah bless her new age and bless her home. Grant her good health and the wherewithal to take care of Amal, her lovely daughter. Bola, happy birthday and Allah’s everlasting blessings.

Barka juma’at and happy weekend.

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Friday Sermon: Which of the Favours of Your Lord Will You Deny? Surah Ar-Rahman

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By Babatunde Jose

The teachings of Al- Qur’an are universal, addressed to all people throughout the world regardless of their creed and colour. They enlighten man’s soul, purify his morals, condemn all wrongs, order good deeds and call for the establishment of justice and fraternity through obeying Allah as the supreme authority. Surah Ar-Rahman has benefits in education, indicating that the properties of educators are generous, compassionate, gentle, polite and morality to their students and anyone (Personal Competence).

Surah Rahman is the 55th chapter of the Quran and has 78 verses. It is often referred to as “The Beneficent.” It highlights the attributes of Allah, particularly His mercy and generosity. The surah is notable for its repeated refrain, “Fabi ayyi ala’i rabbikuma tukaththiban?” (So, which of the bounties of your Lord will you deny?), which serves to remind and awaken the listener to the blessings they receive from Allah.

The repetition of this question challenges those who deny the existence or power of Allah and invites them to reflect on their own limited abilities in comparison to the infinite power of Allah.

Surah Rahman also contains other instances of repetition. For example, the phrase “Then which of the blessings of your Lord will you both (jinns and men) deny?” is repeated six times in the surah.

Similarly, the phrase “So which of the favors of your Lord would you deny?” is repeated five times in the surah. This repetition further emphasizes the importance of gratitude and encourages the listener or reader to reflect on the countless blessings that Allah has bestowed upon them.

Another example is the repetition of the phrase “Which of the powers of your Lord can you (people) deny?” This phrase is repeated nine times in the surah, and it serves to highlight the power and might of Allah.

Overall, the repetition in Surah Rahman serves to emphasize key points and make them more memorable for the listener or reader. The repetition of the question “Which of your Lord’s blessings would you deny?” throughout the surah reminds us of Allah’s countless blessings and encourages us to express gratitude to Him. It also serves as a rhetorical device to challenge those who deny or reject the existence of Allah, inviting them to reflect on the blessings that are evident in the world around them.

The repetition of this question, along with other phrases such as “Then which of the blessings of your Lord will you both (jinns and men) deny?” and “So which of the favors of your Lord would you deny?” further emphasizes the importance of recognizing and acknowledging Allah’s blessings and encourages us to think about the ways in which we may be ungrateful or unaware of these blessings.

Finally, the repetition of the phrase “Which of the powers of your Lord can you (people) deny?” serves to highlight the power and might of Allah and challenges those who deny His existence or power to reflect on their own limited abilities in comparison to the infinite power of Allah.

Surah Rahman also includes other forms of repetition, such as parallelism and refrains. Parallelism is a literary device in which similar ideas are expressed using different words or phrases. For example, in verse 13, the phrase “Then which of the favors of your Lord will you deny?” is repeated twice, with slightly different wording: “Which of the favors of your Lord will you deny? He created man from clay.” This repetition creates a sense of rhythm and balance and helps to drive home the message of gratitude and recognition.

In the great astronomical universe there are exact mathematical laws, which bear witness to Allah’s Wisdom and also to His favors to His creatures; for we all profit by the heat and light, the seasons, and the numerous changes in the tides and the atmosphere, on which the constitution of our globe and the maintenance of life depend.

To be taken both literally and figuratively. A man should be honest and straight in every daily matter, such as weighing out things which he is selling: and he should be straight, just and honest, in all the highest dealings, not only with other people, but with himself and in his obedience to Allah’s Law. Not many do either the one or the other when they have an opportunity of deceit.

Justice is the central virtue, and the avoidance of both excess and defect in conduct keeps the human world balanced just as the heavenly world is kept balanced by mathematical order.

How can Allah’s favors be counted? Look at the earth alone. Life and the conditions here are mutually balanced for Allah’s creatures. The vegetable world produces fruit of various kinds and corn or grain of various kinds for human food. The grain harvest yields with it fodder for animals in the shape of leaves and straw, as well as food for men in the shape of grain. The plants not only supply food but sweet-smelling herbs and flowers.

The whole Surah is a symphony of Duality. The things and concepts mentioned in this Surah are in pairs: man and outer nature; sun and moon; herbs and trees; heaven and earth; fruit and corn; human food and fodder for cattle; things nourishing and things sweet-smelling; and so on throughout the Surah. Then there is man and Jinn. “Will ye deny?” that is, fail to acknowledge either in word or thought or in your conduct. If you misuse Allah’s gifts or ignore them that is equivalent to ingratitude or denial or refusal to profit by Allah’s infinite Grace.

The ships-sailing ships and steamers, and by extension of analogy, airplanes and airships majestically navigating the air-are made by man, but the intelligence and science which made them possible are given by man’s Creator; and therefore the ships also are the gifts of Allah.

The most magnificent works of man-such as they are – are but fleeting. Ships, empires, the wonders of science and art, the splendors of human glory or intellect, will all pass away. The most magnificent objects in outer Nature – the mountains and valleys, the sun and moon, the Constellation Orion and the star Sirius – will also pass away in their appointed time. But the only One that will endure forever is the “Face” of Allah. Tekbir!

Every single creature depends on Allah for its needs: of all of them the Cherisher and Sustainer is Allah. “Seek (its needs)”: does not necessarily mean ‘seek them in words’: what is meant is the dependence: the allusion is to the Source of supply.

Allah is still the directing hand in all affairs. He does not sit apart, careless of mankind or of any of His creatures. But His work shows new splendor every day, every hour, every moment.

Allah gives to both good and evil men a chance in this period of probation; but this period will soon be over, and Judgment will be established. To give you this chance, this probation, this warning, is itself a favor, by which you should profit, and for which you should be grateful.

If you think that because you do things in secret, or because some of your sins do not seem to meet their inevitable punishment or some of your good deeds seem to go unnoticed, do not be deceived. Judgment will soon come. You cannot possibly escape out of the zones in which your lives have been cast, without authority from Allah. Be grateful to Allah for the chances He has given you.

Blessed be the name of thy Lord, Full of Majesty, Bounty and Honor.

The question in Surah Rahman is a wake-up call for all of us. It reminds us that our time in this world is short. We don’t know when we will die or when the Day of Judgment will come. So, we need to make the most of every moment and every blessing. We need to use our time and energy to do good and get closer to Allah. We need to change our bad habits and develop good ones. We need to be kind and generous to others. And we need to remember that everything we have is a gift from Allah. It is not because of our own efforts or abilities. This should make us humble, and it should also make us more grateful.

At this hour, we pray to Allah to grant divine healing to the sick as we remember our sister Sobura, who is currently afflicted. May Allah open the gate of divine healing for her and ease her pains as she currently undergoes chemotherapy.

May Allah teach us how to be grateful for all we have been given.

Barka Juma’at and a happy weekend!

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Friday Sermon: Charity: Believer’s Shade on the Day of Ressurection

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By Babatunde Jose

“Give (in charity) and do not give reluctantly lest Allah should give you in a limited amount; and do not withhold your money lest Allah should withhold it from you.”

Allah enjoins all Muslims to spend in charity as much as possible. Spending in charity is an obligation which is not only desirable and beneficial to the giver, but also spiritually rewarding. The prophet (SAW) said: “The believer’s shade on the Day of Resurrection will be his charity.” – Al-Tirmidhi, Hadith 604 He went on to say: “Give (regular charity) out of your property, for truly it is a purifier, and be kind to your relatives and acknowledge the rights of the poor, neighbours and (those in need who seek your help).” – Fiqh-us-Sunnah, Volume 3, Number 3 

In saying these, the Holy Prophet (SAW) was only corroborating what the Quran said. For Allah says in the Holy Quran Chapter 63 Surah Munafiqoon verse 10: And spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you and he should say, “O my Lord! Why didst Thou not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good”.  (Quran 63:10)

Allah also says in the Holy Quran, Surah Baqarah, verse 261: The parable of those who spend their substance in the way of Allah is that of a grain of corn: It groweth seven ears, and each ear hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things. (Quran 2:261)

Allah goes on in the same Surah Baqarah, verse 254: O ye who believe! Spend out of (the bounties) we have provided for you, before the Day comes when no bargaining (will avail), nor friendship, nor intercession. Those who reject Faith–they are the wrongdoers. (Quran 2:254)

In same Surah Baqarah verse 274, Allah says: Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: On them shall be no fear, nor shall they grieve. (Quran 2:274)

In  Surah Baqarah verse 110, Allah warns us: And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah: For Allah sees well all that ye do. (Quran 2:110)

The Hadith is full up with several narrations enjoining the virtues of giving charity and as believers, it is incumbent on us to follow these admonitions.

The Messenger of Allah (SAW) said that Allah Says‘Spend (on charity), O son of Adam, and I shall spend on you.’ Sahih Al-Bukhari Hadith 4.11 

Narrated by Abu Hurairah.  A man asked the Prophet (SAW), “O Allah’s Messenger (SAW)! What kind of charity is the best?” He (SAW) replied. “To give in charity when you are healthy and greedy hoping to be wealthy and afraid of becoming poor. Don’t delay giving in charity till the time when you are on the death bed when you say, ‘Give so much to so-and-so and so much to so-and so,’ as at that time the property is not yours but it belongs to so-and-so (i.e. your inheritors).” Sahih Al-Bukhari Hadith 2.492  

Narrated by Haritha bin Wahab.  I heard the Prophet (SAW) saying, “O people! Give in charity as a time will come upon you when a person will wander about with his object of charity and will not find anybody to accept it, and one (who will be requested to take it) will say, “If you had brought it yesterday, I would have taken it, but today I am not in need of it.” Sahih Al-Bukhari Hadith 4.793  

Narrated by Adi bin Hatim I heard the Messenger of Allah (SAW) saying, “Save yourself from the (Hell) Fire even with half a date (to be given in charity); and if you do not find a half date, then with a good pleasant word.” Sunna of Abu-Dawood, Hadith 2860  

Narrated by Abu Sa’id al-Khudri .The Prophet (SAW) said‘A man giving a dirham as sadaqah (charity) during his life is better than giving one hundred dirhams as charity at the moment of his death.’ Sahih Al-Bukhari Hadith 6.543         

Narrated by Abdullah bin Umar. Allah’s Messenger (SAW) said, “Envy is not permissible except of two men. A man whom Allah has given the knowledge of the Book and he recites it during the hours of the night, and a man whom Allah has given wealth, and he spends it in charity during the night and the hours of the day.”Sahih Al-Bukhari Hadith 3.764    

Narrated by Asma. Allah’s Messenger (SAW) said, “Give (in charity) and do not give reluctantly lest Allah should give you in a limited amount; and do not withhold your money lest Allah should withhold it from you.”

Abu Kabshah al Anmari reported that the Prophet (SAW) said“I swear upon three (things) and ask you to memorize my words: ‘Sadaqah (charity) given from a property never decreases it; a man who suffers injustice and is patient with it, Allah will grant him strength; a man who starts begging, Allah will cause him to be poor.” Related by Tirmidhi.

Abu Hurairah reported that the Messenger of Allah (SAW) said: “Allah receives charity by His right hand, and then He causes it to grow for each of you. Just as you raise a horse, colt, foal, or young weaned camel, so that morsel becomes as large as the Mount of ‘Uhud.” Sahih Muslim Hadith 7061     

Narrated by Abdullah ibn ash-Shikhkhir. Allah’s Messenger (SAW) said‘The son of Adam claims: ‘My wealth! My wealth!  O son of Adam, is there anything as your belonging except that which you consumed, which you utilized, or which you wore and then it was worn out, or that which you gave as charity and sent it forward (for the life hereafter)?’ Al-Tirmidhi Hadith 1527    

Narrated by Mu’adh ibn Jabal. The Messenger of Allah (SAW) said: ‘Charity obliterates sins just as water extinguishes fire.’ 

There are many who constantly give in charity. They have been endowed by God and cheerfully give in charity to their fellow men. They establish foundations, relief agencies and hearken to the cries of the needy; during Ramadan they contribute to feeding the poor, they give to the aged and destitute and are fond of contributions to the mosque and churches. These men and women often grant scholarships to discerning pupils who would have dropped out of school for lack of funding. They are often self effacing and do not boast about their acts of giving.

On Monday, 24th November one of such men we have described turns 77. Many of us know him and he knows himself, but most important, Allah knows him. A quintessential philanthropist and Mumin, we pray that Allah will preserve him and teach him to number his days. May Allah bless his new age, grant him good health and bless his progeny. Here is wishing happy birthday to our invisible man of God. May his days be long and in good health, Amen.

May Allah give us the Grace to give in charity and may he obliterate our sins.

Barka Juma’at and a happy weekend!

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