Islam

Friday Sermon: Religion: Reflecting the Violence and Desperation of Our Time

Published

5 months ago

December 19, 2025

Eric

By Babatunde Jose

Recently, the country has been entangled in a controversy over allegations of persecution of Christians. Like in many other regions of the world, many of our difficulties mask a deeper spiritual crisis. During the twentieth century, we saw the eruption of violence on an unprecedented scale. Sadly, our ability to harm and mutilate one another has kept pace with our extraordinary economic and scientific progress.

We seem to lack the wisdom to hold our aggression in check and keep it within safe and appropriate bounds. The explosion of the first atomic bombs over Hiroshima and Nagasaki laid bare the nihilistic self-destruction at the heart of the brilliant achievements of our modern culture. Here in this clime the ubiquitous cattle Fulani and their sanda have been suddenly transformed into wielding military-grade weaponry. What’s going on?

Auschwitz, Rwanda, Bosnia, and the destruction of the World Trade Center were all dark epiphanies that revealed what can happen when the sense of the sacred inviolability of every single human being has been lost.

Religion, which is supposed to help us to cultivate this sense of sacredness often, seems to have lost its influence. Almost every day we see examples of religiously motivated terrorism, hatred, and intolerance. We all look for moments of ecstasy and rapture, when we inhabit our humanity more fully than usual and feel deeply touched within and lifted momentarily beyond ourselves.

In recent decades, there has been a spiritual revival in many parts of the world, and the militant piety that we often call “fundamentalism” is only one manifestation of our postmodern search for enlightenment. This trend is very much pronounced in our clime: Especially since the dawn of the Islamic fundamentalist group Boko Haram and others.

It is frequently assumed, for example, that faith is a matter of believing certain creedal propositions. Indeed, it is common to call religious people “believers,” as though assenting to the articles of faith were their chief activity.

What matteres is not what you believe but how you behave. Religion is about doing things that change you at a profound level. The only way you could encounter what they call “God,” “Nirvana,” “Brahman,” or the “Way” is to live a compassionate life. Indeed, religion is compassion.

Religion which ought to bring some temperance into the political atmosphere and check the utterances and behaviors of political players has sadly failed. Rather, religion has formed an alliance with the political actors and in the process the conscience of the people has been killed.

In the Nigerian setting, it has been a catalogue of conflicts, bloodshed, lootings and all kinds of exploitation. This seems to confirm the Marxist perspective on religion. Lenin writes: Religion is one of the forms of spiritual oppression which everywhere weighs heavily upon the masses of the people over–burdened by their perpetual work for others, by want and isolation. . . . those who live by the labour of others are taught by religion to practice charity while on earth, thus offering them a cheap way of justifying their existence as exploiters. Religion is the opium for the people. Religion is a sort of spiritual booze in which the slaves of capital drown their human image, their demand for a life more or less worthy of man.

According to A.C. Bouquet, Religion is a fixed relationship between the human entity, the sacred, the supernatural, the self-existent, the absolute or simply God. (J.I. Omoregbe, A Philosophical Look at Religion. Lagos: 1993).

However, religion could be seen as human activities manifesting through beliefs and ritual practices in response to the Super-sensible Being, believed to exist.

Seeing as it were that man is homo politicus and at the same time homo religio, it follows that we cannot do without politics as well as religion in our everyday life. Therefore, we tend to politicize religion and religionize politics. Mixing the two however makes religion lose its sacredness and it becomes a lethal weapon.

This is the reality of our post-colonial state, particularly the capture and control of state power by a self-centered and divided political class. They whip up religious sentiments, weaponizing it and accentuating its divisive tendencies. Hence, almost all political actions are seen through the prism of religion.

The Boko Haram issue is also a good example. These misguided terrorists and their local and international sponsors have continued to wreak havoc on our society, killing, kidnapping and maiming, regardless of the religious affiliation of their victims. Yet, they have been seen as an arm of a wider Islamic tendency to Islamize the country. Interestingly, Boko Haram has refused to travel across the Niger or Benue rivers. It’s supposed Islamization has been localized to the predominantly Muslim North! Islamizing wetin?

Today, the politics of religious identification and affiliation now revolves around the religious inclination of the political leadership of the country. Hence, Muslims identify with a Moslem president and support him regardless of policy issues. This was also the case of the massive support of the Christian community for the presidency of Obasanjo and Jonathan: And the apogee of CAN in Nigerian politics.

It is, however, inconceivable and an over-stretch of the imagination bordering on incredulity for anyone to say that a President harbors an agenda to Islamize or Christianize Nigeria, the days of Jihad and Missionary Evangelism have passed. It is now all about money.

Religion and politics some may argue should not mix but it is obvious that religion cannot be divorced from politics; especially in a society where political leadership finds it very convenient to hide under the umbrella of religion. There is no doubt, as Prof Ali Mazrui noted:

In those African countries, where Islam is in serious competition with Christianity and both are politicized, the two creeds become divisive rather than unifying, destabilizing rather than legitimizing. Where religion reinforces ethnic differences on regional variation, governments become less stable rather than more… On the whole, the two Semitic religions in Nigeria, Christianity and Islam reinforce regional and ethnic differences, and make stability more difficult. (Mazrui, A.A. (1996) “Military Intervention in African Politics”. In Ralph Uwechue (ed), Africa Today. Third Edition. United Kingdom)

The ferocious gyration of Nigerians about religious matters which will not be replicated when it comes to national interest has weakened the Nigerian state. A survey of ethno-religious crisis in Nigeria reveals that blood of innocent Nigerians are shed and properties destroyed on account of this passion, fervor, emotional and emotive reactions, moral certitude, and religiosity. (Ojo, E.O. (2006) “A Survey of Ethno-Religious Crisis in Nigeria and its implication for Democracy” in Ojo, E.O. (ed). Challenges of Sustainable Democracy in Nigeria; Ibadan).

The political class cannot exonerate itself from the present predicament of Nigeria. A lot of useful energy is diverted to building religious sentiment. Rather than mobilize Nigerians to their cause as politicians, the new political elites are busy mobilizing their religious constituencies for a war against one another. With religion generating so much passion, the polarization of the nation has found full expression as the country is finally pitched as a battleground between Christians and Muslims.

“Religion does not make people good or bad. On the contrary, it is being used as an instrument of oppression and deceit in Nigeria. It appears that Nigerians have resigned themselves to fate, and this is possibly further compounded by poverty, illiteracy, and lack of political education on the part of the majority.” (Egbewole, W. O., and Etudaiye, M. A. (2011). Religion, Politics and Justice: Interplay of Forces in Nigeria).

The manipulation of religion by some powerful individuals who hide under the guise of religion to pursue selfish interests, and the greed and avariciousness of some religious leaders who patronize corrupt rulers remains part of the negative effects of religion on the polity.

Efforts by Nigerian politicians to gain ascendancy and power have led to a situation in which politics have swept away sacred precepts of religion, and in the process, contaminated the hearts of people with bitterness and enmity for the religion of others.

“The effect of religion on politics all over the world is bifocal, in the sense that it is both positive and negative. It is positive in the sense that religion, as earlier identified, is value-driven and it naturally robs off on the polity through the participation of ardent religious believers. The negative effect could be deciphered from the perspective of sectarian tendency; where religious bigots do anything in the name of religion to ensure that positions or offices are gained by their adherents. Such people stand on the position that their ideals and beliefs dominate any environment they find themselves in.” (New York Times, 2005).

Unfortunately, the North has always been the bedrock of religious crisis. Since 1992, over tens of thousands of people have died from communal-religious conflicts. Plateau, Benue, Taraba, Borno, and Kaduna States constitute the highest figure of casualties. In recent years, incidents of Christian/Muslim violence have become more frequent and bloodier.

Insecurity in Northern Nigeria has reached alarming levels, driven by a complex interplay of socio-economic, political, and structural factors, leading to significant loss of life and widespread suffering. The National Security Adviser, Nuhu Ribadu, reported that over 47,000 lives were lost to insecurity in the North before the current administration took office, highlighting the dire state of security in the region.

The insecurity in Northern Nigeria is attributed to several interrelated factors, including: High levels of poverty and unemployment have fueled discontent and violence, particularly among the youth.

The region is plagued by ethno-religious violence and land-related conflicts, which often result in killings and displacements.

Corruption and ineffective governance have exacerbated the security situation, leading to a lack of trust in government institutions.

The activities of groups like Boko Haram and other bandits, have intensified insecurity, with Boko Haram alone accounting for over 35,000 deaths in the North-East.

The consequences of this insecurity are profound, affecting various aspects of life in Northern Nigeria: Millions have been displaced from their homes due to violence, leading to a humanitarian crisis.

Insecurity has disrupted local economies, leading to food shortages and loss of livelihoods. Many children have been forced out of school due to the violence, further perpetuating the cycle of poverty and insecurity.

To address the insecurity in Northern Nigeria, experts recommend strengthening security institutions including improving the capacity and effectiveness of security forces to combat violence.

Need to encourage community-led peace building initiatives to foster trust and cooperation among different groups.

Initiate economic development issues such as investing in entrepreneurship and job creation to alleviate poverty and reduce the appeal of militant groups.

In conclusion, the insecurity in Northern Nigeria and Nigeria as a whole is a multifaceted issue that requires urgent and comprehensive action from both the government and local communities to restore peace and stability. But, it is not a religious issue. Ethnicity and religion have a curious mix in the matter.

Guide us to the straight path. The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray. (Quran 1:6-7)

Barka Juma’at and a happy weekend

In the name of God, the Most Gracious, the Most Merciful, I wish to thank Allah Subhanahu Wa Ta’ala for His Grace and mercies. Next week, Thursday 25^th December, our brother Babatunde Jose will add another year to his sojourn on this earth. Alhamdulillah, he will turn 76; going up in the evening of life. May it please Allah to bless the new age and may his days be long in good health. Every waking day, we move nearer the grave. May Allah teach us how to number our days and guide us into living a righteous life. For those who have walked with me this far, I thank you all, may Allah accept our prayers and supplications. It is well, even in the well!

Babatunde Jose – +234 803 311 0822

Islam

Friday Sermon: The Concept of Miracles and the Prophets of God

Published

1 week ago

May 1, 2026

Eric

By Babatunde Jose

Miracles are often seen as acts of divine intervention that demonstrate God’s power and control over the natural world. They serve various purposes, including confirming the truthfulness of God’s message, providing help to those in need, and bringing glory to God.

Islam defines a miracle as an extraordinary act or event that is contrary to the laws of nature and can only come about through the direct intervention of God Almighty Himself. The Arabic word for miracle is mu’jizah. In Islam, miracles are performed by the permission of God, by the Prophets of God.

God sent the Prophets and Messengers primarily to guide humankind. They were not gods, demi-gods or saints with divine qualities, rather they were mere mortals charged with a difficult task. They possessed exceptional characteristics because they were obligated to face extraordinary trials and tribulations in order to spread the message to worship God Alone.

Miracles are not magic, which is by definition a trick or illusion, nor is a miracle an event brought about by learned righteous people who are not Prophets of God. These events are called karamahs. Thus we find three distinct categories, miracles, karamahs and magic.

Unlike what we find in the world today, which is full of fake prophets, charlatans and purveyors of iniquity who deceive congregants with claims of speaking with God, anointed by God or being endowed with powers they do not possess.

Many years ago, my cousin’s office in Keffi was next to the abandoned bus terminal, which had turned into a crusade ground by some churches. One day he noticed some church people rehearsing miracle healing. They were practicing how to fall under the anointing. It was strange but an eye opener. Today we find self-declared prophets, telling their people to ‘give their phone number to kidnappers and watch how the kidnappers would die if they dare call his number. Or the one who claimed God changed the weather for him when he landed in a foreign country. No Sir, we are not concerned with self acclaimed miracle workers in this sermon.

Among the greatest miracles granted to Prophet Muhammad (SAW) was Al-Isra’ wal-Mi‘raj (the Night Journey and Ascension). This extraordinary journey occurred during the Year of Sorrow, when he lost his beloved wife Khadijah (RA) and his supportive uncle Abu Talib, leaving him under immense grief and social pressure. Allah took His Prophet (SAW) from Makkah to Jerusalem and then through the heavens, granting him the gift of prayer (the five daily prayers) and showing him signs of the unseen. This journey provided spiritual strength and guidance in a time of deep personal trial.

In addition, by Allah’s permission, the Prophet (SAW) performed miraculous healings, restoring sight to the blind, curing the wounded, and mending broken bones with a touch of his hand or a simple prayer. These miracles, both spiritual and physical, confirm that Muhammad (SAW) was truly the Messenger of Allah. His life and message remains a beacon of faith, guidance, and divine truth for every generation.

The holy books are replete with stories of miracles attributed to messengers and prophets. In the Bible we find in the Old Testament stories of God’s miracles. God blesses barren women with children. Sarah in Genesis 21:1-2 ; Rebekah, Genesis 25:21 ; Rachel, Genesis 3:22-24. Hannah, Samuel 1:19-20.

Old Testament prophets performed numerous miracles that demonstrated God’s power and authority, including significant events by Elijah and Elisha. Elijah proclaimed a drought as a judgment against King Ahab’s idolatry (1 Kings 17:1-5). After three years of drought, Elijah prayed, and rain returned to the land (1 Kings 18:41-45). And Elijah raised the widow’s son from the dead (1 Kings 17:22-23).

Elisha healed Naaman, a Syrian commander, of leprosy (2 Kings 5:1-14). Elisha raised the son of a Shunammite woman from the dead (2 Kings 4:32-37).

These miracles served to affirm the prophets’ roles as messengers of God and to demonstrate His power and compassion towards His people. Each miracle not only addressed immediate needs but also pointed to God’s sovereignty and faithfulness throughout Israel’s history.

The Miracles of Prophet Musa (Moses) were Signs of power and deliverance. Among the prophets chosen by Allah, few were granted as many powerful signs as Prophet Musa (Moses), peace be upon him. Sent to confront the mighty Pharaoh and to guide the Children of Israel, Allah supported him with miracles that left no doubt about his prophethood. Each miracle was a message of divine power and mercy, proving that truth always prevails over falsehood.

Perhaps the most famous of Musa’s miracles occurred when he and his followers were trapped between Pharaoh’s army and the Red Sea. As the people panicked, Musa turned to Allah for help. Allah commanded him: “Strike the sea with your staff.” Instantly, the waters parted into towering walls, forming a dry path for the believers to cross. When Pharaoh and his army pursued them, the sea closed back, drowning the tyrant and his forces. This event is another powerful example of the miracles in the Quran.

Among the prophets of Allah, Prophet Isa (Jesus), peace be upon him, was blessed with miracles that touched both the body and the soul. His mission was one of mercy, healing, and guidance — a call to return to the worship of the One True God. Each miracle he performed was a sign (ayah) from Allah, demonstrating divine power, not his own.

One of the greatest aspects of his prophethood was healing the sick. By Allah’s permission, Isa cured those who suffered from diseases that no physician could treat. He touched the eyes of the blind and restored their sight. He wiped his blessed hand over the skin of the lepers, and Allah cleansed them instantly. Because of this miraculous gift, people called him Al-Masih — “The Messiah,” meaning the one who wipes or anoints.

Even more astonishing were his miracles of giving life. With the permission of Allah, Isa (AS) called upon the dead — and they rose again, living proofs of divine power. He also shaped a bird from clay, then breathed into it, and by Allah’s command, it became a living creature that soared into the sky. These acts are among the remarkable miracles in the Quran, showing the divine power granted to Isa.

Isa, Jesus (peace be upon him) was also given knowledge of the unseen. He could tell people what they ate and what they stored in their homes — insights that reflected his connection to divine revelation.

Through every miracle, Prophet Isa’s message was clear:“I cure the blind and the leper, and I give life to the dead — by Allah’s permission.” (Surah Ali ‘Imran 3:49)

Prophet Ibrahim (Abraham), peace be upon him, is known as the father of prophets and a symbol of unwavering faith. His story is one of courage, conviction, and total submission to the will of Allah — even in the face of fire itself. This event is one of the remarkable miracles in the Quran, showing how Allah protects His true servants against impossible odds.

“Ask the biggest of them, if they can speak!” (Surah Al-Anbya 21:63)

His words struck them with truth — but their pride blinded them. Instead of accepting his message, they grew furious. Their anger turned into a plan of revenge: to make an example of him before the entire city.

They said,: “Burn him and support your gods — if you are to act!” (Surah Al-Anbya 21:68)

A massive fire was built, so fierce that even approaching it was impossible. Ibrahim was tied and catapulted into the blazing flames. But at that very moment, Allah intervened with a miracle that defied the laws of nature. Allah commanded the fire directly: “O fire, be coolness and safety upon Ibrahim.” (Surah Al-Anbya 21:69)

The flames obeyed their Creator. The fire that was meant to destroy became a place of peace and comfort. Ibrahim emerged unharmed — not a single hair burned, not a single mark on his skin. The people were astonished. The very element that should have consumed him became his protector by Allah’s command.

Prophet Nuh (Noah) – Prophet Nuh (Noah), peace be upon him, was among the earliest messengers sent by Allah to guide humanity. He called his people to worship Allah alone for nearly 950 years, yet only a few accepted his message. Despite his patience and dedication, the majority of his people mocked and rejected him, accusing him of falsehood and madness.

When they continued in their disbelief, Allah commanded Prophet Nuh to build a massive ark — a task that seemed absurd to his people, as there was no sea nearby. They ridiculed him as he built the ship on dry land, but Nuh (AS) carried out Allah’s command with unwavering faith.

Allah says in the Quran:“And construct the ship under Our observation and Our inspiration and do not address Me concerning those who have wronged; indeed, they are [to be] drowned.” (Surah Hud, 11:37)

When the appointed time came, the heavens poured rain and springs burst forth from the earth, joining together in a mighty flood that engulfed the land. Prophet Nuh was commanded to take a pair of every creature and his believing followers aboard the ark. This event is one of the most well-known miracles in the Quran, showing Allah’s power and mercy in protecting the faithful.

“So We opened the gates of heaven with rain pouring down, and We caused the earth to burst with springs, and the waters met for a matter already predestined.” (Surah Al-Qamar, 54:11–12)

As the waves rose like mountains, the ark floated safely by Allah’s command. Every disbeliever — including Nuh’s own son who refused to board — was drowned. When the flood ended, the waters subsided, and the ark came to rest upon Mount Judi, marking the victory of faith and obedience over arrogance and denial.

This story is not only a historical miracle but also a reminder that Allah’s help always reaches the believers, even when the world turns against them. The Ark of Nuh stands as a symbol of divine mercy, protection, and justice.

Prophet Salih (peace be upon him) was sent to the Thamud, a powerful and wealthy tribe who lived in carved stone houses in the valley of Al-Hijr. Despite their blessings and strength, they became arrogant and turned away from Allah’s worship, demanding tangible proof of Salih’s prophethood.

They mockingly said to him, as mentioned in the Quran: “They said, ‘O Salih, bring us a sign if you should be of the truthful.” (Surah Al-A‘raf, 7:73)

By Allah’s command, a great she-camel emerged miraculously from solid rock — a living sign no one could deny. Prophet Salih warned his people to respect the camel and let her drink freely from the well, sharing the water on alternate days.

“This is the she-camel of Allah, [sent] to you as a sign. So leave her to eat within Allah’s land and do not touch her with harm, lest there seize you a painful punishment.” (Surah Hud, 11:64)

Despite clear warnings, they hamstrung the camel and defied the Prophet’s message. Immediately after this act of disobedience, Allah’s punishment descended upon them — a powerful earthquake and a blast from the sky destroyed them all in an instant.

“So the earthquake seized them, and they became within their home [corpses] fallen prone.” (Surah Al-A‘raf, 7:78)

The story of Prophet Salih and the she-camel teaches a lesson about arrogance, disbelief, and the cost of rejecting divine signs. It shows that miracles are not just wonders, but warnings meant to guide hearts toward faith.

Every miracle was a sign for its time and people, yet its message remains timeless: Allah alone controls life, death, nature, and destiny.

Faly’abudoo rabba haazal-bait, Allazeee at’amahum min joo’inw-wa-aamanahum min khawf: Let them worship the Lord of this House, Who has fed them, from hunger and made them safe, from fear. (Surah Quraysh, 106:3-4)

Barka Juma’at and a happy weekend

Islam

The Concept of Faith in Islam: Understanding the Core of Belief

Published

2 weeks ago

April 24, 2026

Eric

Bu Babatunde Jose

Faith (Iman) means to believe; to have faith in something means to believe in it. Iman also means to show acquiescence and acceptance to the sacred Law, and to all that the Prophet (SAW) brought, and to accept it and believe in it with the heart. The one who does all this is a believer (Mu’min) and a Muslim, having neither misgivings nor doubts; and he is the one who sees that completing the obligations [of the religion] is incumbent upon him, and has no doubt about this.

Iman is the core of faith, the base of a Muslim’s belief, and the key to a strong relationship with Allah, doing righteous deeds. It is about believing in Allah, Prophet Muhammad (SAW), and the power of the Quran, showing trust, and giving in to God’s will.

1. Belief in Allah is the base of Iman and the heart of Islamic religion. It is the first step in saying yes to the truth of Islam and shapes how a Muslim sees all of life and prayer. To believe in Allah is to say He is the only Maker of all. This belief is the main part of faith and the soul of Islam.

Surah Al-Ikhlas is the 112th chapter of the Quran, emphasizing the absolute oneness and uniqueness of Allah. Surah Al-Ikhlas, also known as “The Sincerity” or “Memurnikan Keesaan Allah,” is a Makkiyah surah revealed in Mecca and consists of 4 verses (ayat) found in Juz 30 of the Quran. It encapsulates the essence of Tawhid, the Islamic concept of monotheism, affirming Allah’s uniqueness, self-sufficiency, and incomparability.

Surah Al-Ikhlas sums up His one and unmatched nature: “In the name of Allah, Most Gracious, Most Merciful. Say: He is Allah. the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.” (Quran 112:1-4)

2. The Quran as Proof of Allah’s Existence: The Quran was given by Angel Jibril (Gabriel) to Prophet Muhammad (SAW). Each verse of the Quran is proof of Allah’s wisdom, mercy, and power. Through the Quran, Muslims learn about Allah’s traits and how to live life according to Islamic teachings.

3. Prophetic Lessons on Believing in Allah. The Prophet Muhammad (SAW) often talked about the need to believe in Allah. Ibn Abbas tells us that the Prophet said belief in Allah and the Day of Judgment are key parts of Iman. Faith starts with knowing Allah’s existence.

4. Belief in Allah gives purpose, path, and peace of mind. It reminds Muslims that they are not alone, as Allah is always near.

The six main pillars of Iman build the needed base of Islamic belief, steering how a Muslim understands faith and shapes their relationship with Allah and the world. These parts are: belief in Allah, angels, holy books, messengers, the Day of Judgment, and divine order. They create a full view of what it means to fully accept Islam.

Iman is not just a head belief but a deep heart feeling and taking in of divine truth. Scholars say Iman involves both faith and thought, showing that belief in Islam is backed by thinking, knowing, and choosing. True Iman is more than just saying yes; it needs good acts and true sticking to Islamic principles.

Belief and acts go together: Faith makes acts strong, and good deeds make belief firm. This mix makes sure that Iman is both a spiritual state and a way of living.

The divine plan (Qadar) is the sixth part of Iman and a main stone of Islamic belief. It teaches Muslims to accept that all—both good and bad—happens by Allah’s will. Seeing the divine plan helps believers grow patience, thanks, and strong trust in Allah, no matter what happens.

In Islam, people have the free will to choose in their lives, but these choices go with Allah’s set fate in big life events. This means that while we are answerable for our acts, the final result of life events is steered by Allah’s wisdom and knowledge. Believers are pushed to trust Allah’s choices and stay sure that what happens is for their best good, even if it’s not clear right away.

The idea of divine plan is closely tied to thoughts of fate and Allah’s all-power. It tells Muslims that Allah knows and controls all. This helps true believers find peace and a steady mind, as they trust that Allah’s wisdom rules all.

In its root, faith in the divine plan makes a Muslim’s soul strong. It brings together trust, taking in, and work, letting believers live with confidence, drive, and calm knowing Allah is in charge.

Believing in angels and messengers is key for Iman and needed to truly grasp Islamic faith. These link humans to Allah, guiding them with divine words and help.

Belief in Angels: Angels are soul beings made by Allah, given the job to do certain things in the world. They are clean, follow rules, and do nothing wrong, serving Allah without fail.

Some angels have big roles in Islamic lessons: Angel Jibreel (Gabriel): Brought the Quran to Prophet Muhammad (SAW) and shared Allah’s words to other prophets. Angel Israfeel: Will blow the horn on the last day, marking the world’s end and the raise of all beings. Belief in angels tells Muslims there is a world we can’t see, and Allah’s plan goes past what we can know, making faith and trust in Him strong.

Belief in Messengers: Messengers (Prophets) link Allah and humans, bringing divine words. They teach, warn, and guide people toward a good life as Allah wants.

Prophet Muhammad (SAW) is the last messenger, and his life, lessons, and ways light the path for all believers. By going with the prophets’ words, Muslims learn how to live in a way that pleases Allah, filling both soul and right needs.

Together, angels and messengers are big parts of Islamic faith: angels do as Allah asks, while messengers give guidance and words. Belief in both makes Iman strong, reminding Muslims of Allah’s care and mercy.

Belief in Allah’s holy books is the third pillar of Iman and is key to Islamic faith. These holy texts are Allah’s words and they guide believers over time. Muslims believe that holy books, like the Torah, Psalms, Gospel, and the Quran, are divine guidance meant to push humans toward goodness. Taking these books as true is key for full Iman and for knowing the base of Islamic lessons.

The holy books give rules, teachings, and warnings from Allah, helping people live as instructed. They teach good rules, soul wisdom, and the right way to establish prayer and serve Allah.

Among all holy books, the Quran is the last word from Allah. It is a full guide for life, offering wisdom, laws, and soul guidance for all generations.

Belief in holy books ties a Muslim to Allah and shows how important it is to live in faith.

The teachings of the Quran, above all, give real guidance, good clarity, and help, guiding believers in choices that fit divine will. By taking in these words, Muslims build a strong base of Iman, knowing that their faith is set in divine wisdom and guidance. In short, Allah’s holy books are key for soul growth, good growth, and living in faith, making an endless connection between the Creator and His creation.

Belief in the Day of Judgment is the fifth pin of Iman and is a base of Islamic faith. It tells Muslims that life is a short trip and that everyone will face their actions before Allah. This belief needs deep faith more than human thought, as what comes next is more than what we can see or think.

The Day of Judgment is when all will stand before Allah and justify their deeds. Each action, thought, and choice will be looked at, and believers must be ready to face Allah’s with real hearts. This belief drives Muslims to live right, trying for good while staying away from sins, knowing that they will face their actions in the end.

The idea of the Day of Judgment links closely with Allah’s justice and kindness. Believers trust that Allah will judge in a fair way, giving good to those who are right and help to those who ask for forgiveness. Belief in the Day of Judgment makes Iman firm, helping Muslims face life’s hard tests with patience and strength.

By counting on Allah’s fairness and kindness, believers can face hard times with peace inside, knowing that the last accountability is His to give. Just as we are today facing very hard times in this clime: strong faith in the goodness of Allah gives us hope of deliverance from the hand of our oppressors. This is the true meaning of hope and its renewal.

This faith pushes Muslims to stay true in their worship, good acts, and love, knowing that life is just to get ready for the long time after here.

In truth, belief in Allah and the Day of Judgment is not only a base of Islamic faith but also a guide for living right, growing in soul, and keeping a steady trust in Allah’s fairness and kindness.

Muslims build a strong, unwavering faith rooted in trust, devotion, and righteous action. True Iman brings peace, purpose, and spiritual fulfillment, inspiring believers to live in harmony with Allah’s guidance.

“Subhana Rabbika Rabbil Izzati Amma Yasifun. Wa salamun ‘alal Mursalin, wal hamdulillahi Rabbil ‘aalamin”: “Glorified is your Lord, the Lord of Honor and Power, above what they describe or attribute to Him”…“And peace be upon the messengers, and all praise belongs to Allah, the Lord of all worlds”.

Barka Jumuah and a happy weekend

Islam

Friday Sermon: DEL FAJ at 76: To Whom Much is Given…

Published

3 weeks ago

April 17, 2026

Eric

By Babatunde Jose

“To whom much is given, much is expected” teaches that blessings, talents, and resources come with a responsibility to use them wisely and for the benefit of others.

This phrase comes from the Gospel of Luke, where Jesus emphasizes accountability for what has been entrusted to a person. The verse states: “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, even more will be asked” (Luke 12:48).

In context, Jesus was teaching about being ready for His return and illustrated this through the parable of the faithful and wise manager, in Luke 12:42-48., who responsibly manages resources and is rewarded, versus the negligent servant, who misuses what was entrusted and faces consequences.

The principle highlights proportional responsibility: the more blessings, knowledge, influence, or opportunities a person receives, the greater the expectation to use them faithfully. This includes not only material wealth but also time, talents, spiritual understanding, health, and influence. Those who are faithful with small responsibilities are entrusted with greater ones, while neglect or misuse leads to loss or judgment.

Individuals are called to manage their gifts and resources wisely, unselfishly, and for the good of others.

God measures faithfulness based on how one uses what has been given, not merely on intentions or desires.

The teaching emphasizes that blessings are not for selfish enjoyment; they are meant to benefit others and glorify God.

This principle is echoed in popular culture, such as the phrase “With great power comes great responsibility”, reflecting the universal idea that privilege entails duty.

In essence, the more one is blessed, the greater the moral and spiritual responsibility. This teaching encourages faithful stewardship, ethical use of resources, and readiness to serve others, reminding believers that God will hold them accountable for how they use their gifts and opportunities. In Surah Thakathur verse 8, Allah says: “Then, on that Day, you will definitely be questioned about ˹your worldly˺ pleasures.” (Quran 102:8)

The statement “the more one is blessed, the greater the moral and spiritual responsibility” reflects the idea that those who receive greater blessings are expected to take on greater responsibilities.

Blessings are often seen as a sign of God’s favor, which encourages individuals to live out their faith and contribute positively to their communities.

Biblical teachings emphasize that believers have both spiritual and moral responsibilities, as highlighted in 1 Corinthians 15, where believers are called to stand firm in their faith and work for the Lord.

The Quran emphasizes the importance of spiritual and moral responsibilities for believers, guiding them to live a righteous and ethical life. Key teachings include: Believing in the oneness of God, which fosters a sense of purpose and direction in life. God-consciousness or piety, involving awareness of Allah’s presence and obedience to His commands. Regular remembrance of Allah, a powerful means of spiritual development. Treating others with equity and without bias, as emphasized in Quranic verse 4:135. Encouraging believers to show compassion and mercy to all living beings. Being truthful in words and actions, as emphasized in Quranic verse 9:119.

These principles guide believers in their daily lives, promoting spiritual growth, moral integrity, and a harmonious relationship with Allah and society.

The concept of responsibility is rooted in the idea of stewardship, where individuals are expected to use their blessings wisely and serve others.

The concept of stewardship is deeply rooted in the idea of responsibility, as it emphasizes the moral obligation to manage natural resources responsibly and sustainably.

Stewardship ethics, a key aspect of stewardship, involves recognizing the intrinsic value of the natural world and the responsibility to protect it for future generations. This includes principles such as sustainability, intergenerational justice, and the precautionary principle, which guide decision-making processes in the management of natural resources. Stewardship ethics encourages a more nuanced and sustainable approach to human-environment interactions, reflecting the interconnectedness of humanity and the natural world.

Blessings can also lead to a deeper understanding of one’s purpose and the need to fulfill one’s role in the world, as seen in various biblical passages that discuss the importance of faith and service.

Being blessed encompasses not just material wealth but also a moral and spiritual obligation to live out one’s faith and contribute positively to society.

Living out one’s faith involves gratitude, sharing, and recognizing God’s presence in daily life, which fosters deeper spiritual growth and community engagement.

Material blessings are often accompanied by a moral obligation to use them responsibly, contributing to the well-being of others and the environment.

In the Bible, blessings are seen as a reflection of God’s grace and favor, which can be expressed through charitable actions and a commitment to living justly.

True prosperity is not defined solely by material wealth but by a relationship with God and a commitment to living a life that honors Him.

In essence, true blessing involves a holistic approach that prioritizes spiritual, moral, and social responsibilities.

Our birthday boy, Baba Oba Oladele Fajemirokun has lived a life that reflects these spiritual and religious perspectives. All in the belief that he must give back to society from what he has been given.

Del Faj has since established a foundation: Oladele Fajemirokun Foundation (OFF) which has been very active, changing the lives of people, both old and young: Engaging in medical and economic outreach and as a benefactor to orphanages.

His employees are not left out as beneficiaries of his large heartedness. Like Ebenezer Obey sang about his late father when he said, “he used his wealth to serve God and man”. The same could be said of the son.

Once a board room oracle, and an ‘Angel Investor’, Dele has retired to his Ikoyi citadel from where he spends his time praising and thanking God for His benevolence and mercies. He ought to; he has many reasons to thank Almighty God for the preservation of his life. God has tested him with his health which he overcame, his wife, loss of brothers and sisters and beloved friends. However, we might ask: Which of the favors of your Lord will you deny? Surah Ar Rahman, Quran 55

What did he do to deserve all these from Baba God, he asks himself? Question he has no answer to.

He is not the only son of the great Henry Fajemirokun, the Baba Olowo of the 70s; neither is he the only person in his set at Loyola College, Ibadan, where he was rusticated, but for the intervention of the Bishop of Ibadan. Neither was he the only HSC student of Gboluji Grammar School, where the Principal had written him off as a no-good rascal and bad influence on his peers.

Or, shall we reference his ‘Great Ife’ days where he was not even the brightest boy in his class, but a rabble rouser who had to repeat his class due to rascality and academic unseriousness; leader of all insurrections of his time, perpetually ‘under the influence’ and dangerous bike rider. He was much loved by my late father who gave him the sobriquet ‘ Dele Times, Dele Trouble’.

But at Ife, he honed his rascality to a dangerous notch. Ask Oluwadiya who narrowly escaped the censure of a lecturer who felt insulted mistaking Bukki for Dele. Only for Bukki to encounter Dele again at the NYSC camp in Jos: Agbako!!

Do we recount his escapades in Jos during his one-year NYSC where he caused so much trouble that his service was extended for another year; though he managed to wangle his discharge certificate as a result of his underground system after which he surfaced in Kano to engage in various money spinning schemes to the utter consternation of his father who said he had a death-wish. Shortly after which the old man would die and pivot Del Faj to the head of the organization and the huge problems he left behind. But undaunted and unworried, Dele laced his boots and faced the challenge. God was on his side. He therefore has every reason to be grateful to God. That he is alive is enough cause for joy and thanksgiving. Where are the many co-travelers today?

Where is Onome Ibru, who died in an accident on the same road we travelled with careless abandon? Where is Bobo Doherty, who checked out during a bout of enjoyment during the coronation party of late Oni Sijuade? Nor, do we ask about Major Abbey Doherty, who survived the Jos episodes but later died a few years ago? What of unbreakable Akin Fashakin who met his waterloo at the sunrise of Dele’s life? Or Popo Akinyanju, our very own Popo who is in heaven, missing all the fun below? Thanking God is not enough, His name should be glorified.

Right in the family, there are brothers and sisters who are not around to witness your 76^th year of living, which your late father never achieved. Tunde, Olu, Taiye, Funsho, Tokunbo and of course, Olu James, all sailing in the heaven. Which of the favors of your Lord will you deny?

Let me not forget to add some others who have departed; Latunde Bello and only last Wednesday an ex-Loyolan, Group Captain Musi Elegbede, who also joined his ancestors. Inna lillahi wa ina ilehi rajiun.

Today, we his friends and compatriots rejoice with him. May God bless his new age and sanctify him with good health. May his days be long. Amen

Rabbana atina fid-dunya hasanatan wa fil-akhirati hasanatan waqina ‘adhaban-nar: “Our Lord, give us in this world that which is good, and in the Hereafter that which is good, and protect us from the punishment of the Fire”.

Barka Juma’at and a happy weekend