In The Name Of Allah, The Beneficent, The Merciful


Praise be to Allah, the Lord of the Worlds. We praise and thank Him, we believe in Him and place our trust in Him. We seek refuge in Him from the evils of our souls and deeds. He who Allah guides is guided, and he whom He mislead, you will not find for him any guiding protector. I testify there is no god but Allah alone, He has no partner, to Him belongs power and praise, and He is able over all things. I testify that Muhammad (pbuh) is his servant and messenger. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them in good deeds till the day of recompense.

As to what follows:

Dear Muslims, I advise you all and myself to fear Allah, the Almighty in accordance with the words of Allah thus: “O you who have believed, fear Allah and speak words of appropriate justice. ( 71 )   He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment.” (33:70-71)

Dear faithful, being the first sermon in the month of Rabiul Thaani, we shall return to our discussions on political matters and today’s topic is ISLAM AND DEMOCRATIC POLITICS dedicated last month of Rabiul Awwal to the remembrance of the prophet (pbuh).

Islam and Democratic Politics:
Dear Muslims, in our previous khutbah on politics, we have established that the state in Islam is a civil state like any other in the civilized world, but it is characterized by its reference to Islamic law. In this sermon, we will show that this civil state is based on shura (consultation), allegiance and the freedom of the people to choose its leadership. As well as on its recommendation, accountability, assisting it on obedience, and rejection of obedience to it where it commands sin, and evaluating it on the best of actions, and the right to dispose it if it insist on its crookedness and deviation. These perspectives are what make the Islamic state closer to the essence of democracy.

The Desired Democracy:
The democracy that we mean here is the political democracy. But for the Economic democracy it means “capitalism” with its teeth and claws, we thus need to be cautious of it. As well as totalitarian democracy, which means “liberalism” with their total freedom, we also we need to be cautious of it.
Capitalism is unacceptable to us, because it is based on the idea of ​​the capitalist who says about his money: “This has been given to me because of a certain knowledge which I have.” [28:78], or as the people of Shu’ayb said to him: They said: “O Shu’aib! Does thy (religion of) prayer command thee that we leave off the worship which our fathers practiced, or that we leave off doing what we like with our property? (11: 87).

The Islamic ideology is that mankind is made trustee over the wealth of Allah. Allah says: and spend (in charity) out of the (substance) whereof He has made you heirs.” (57: 7). The real owner of wealth is Allah, the rich is entrusted over this wealth, as a trustee on behalf of the real owner, thus his ownership is restricted, and he has duties and obligations. The restrictions concern the consumption, growth, distribution and exchange. The payment of Zakaah is made obligatory from it, which is considered one of the pillars of Islam. It also forbids the owner from usury, monopolization, deception, cheating, lavishness, luxury, and treasure and others. (The role of values ​​and ethics in the Islamic economy – Sheikh Yusuf Qaradawi).
Democracy and its connection to Islam:
Brothers in Islam, it is good to mention within the framework of our discussion on democracy about the Position of Islam on Democracy, as we have seen that those who talk about democracy and its link to Islam are of different classes:

  1. The opponents of democracy in the name of Islam: The group that believes that Islam and democracy are mutually exclusive, for several reasons:
    a – Islam is from Allah and democracy is from human.
    b – that democracy means the government of the people by the people, and Islam means the government for Allah.
    c – that democracy is based on arbitration for the majority, and the majority is not always right.
  2. d – that democracy is a principle imported from the Christian or secular West, who does not believe in the authority of religion over life, or atheist who does not believe in prophecy, divinity, or reward and punishment. How can we take him as a leader?

Based on this, these people reject democracy totally and reject those who propagate it in our lands. They may even accuse them of disbelief and disbandment from the fold of Islam. Some have pronounced democracy as kufr!
2 – Those who accept democracy without restrictions:
In contrast to the aforementioned, others see Western democracy as the panacea in ​​our countries, nations and the problems of our peoples, with all its meanings including social liberalism, economic capitalism, and political freedom. They do not restrict this democracy to anything. They want its establishment in our country, as it is in the Western countries. It is not based on faith. It does not encourage any worship. It does not derive from any Sharia. It does not believe in any firm values. It separates between science and morality, between economics and morality, between Politics and morality, and between war and morality.
This is the logic of the (Westerners) who have been advocating a long time ago, that we should tread the path of the Westerners, and take their civilization with all its good and evil, including all its sweetness and bitterness! (See: The Future of Culture in Egypt by Taha Hussein, p. 54, the Lebanese Book House, Beirut).
3 – The people of middle course:
Between the two groups mentioned above is a group that position in the middle course, they see the good in democracy – or say: the essence of democracy – which agrees with the essence of the teachings of Islam.

The essence of democracy: that the people could choose who governs them without the imposition of a leader whom they dislike or hate to rule them with his stick or sword. The system also contains the means: to straighten him when he derails, and have the ability to warn him if he is not deterred, then his peaceful impeachment afterwards.
If he disagrees with the people of authority and stakes-  or the House of Assembly, or the House of Common, or the House of Representatives, if the matter is a legal matter, the disagreement is referred to Allah and His messenger as instructed in the Qur’an thus: (يا أيّها الّذينَ آمَنُوا أطِيعُوا اللهَ وأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُّدُّوهُ إِلَى اللهِ والرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الْآخِرِ) “O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day.” (4:59),

Scholars unanimously agreed that the meaning of referral to Allah, is to the Book of Allah, and the referral to the messenger is to the sunnah.

Those to be consulted on this matter are the scholars, the experts, men of reverence in fundamental Islamic knowledge- knowledge of the Qur’aan, Sunnah, Fiqh and its fundamentals, who combine the jurisprudence of law with jurisprudence of reality, ie, the jurisprudence of the times in which they live and the existent currents, problems and relations, as Allah says: (وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ) “If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct).” (4: 83).
We stand here because of the tightness of the place. I say this. I ask forgiveness from the great God to you and to you.


All praises are due to Allah, the lord of the worlds Who favoured the Arabic language over other languages of the world, and has revealed His chosen book in Arabic language to the leader of the messengers. Allah says: (وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ [الشّورى:42\7])  “And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze.” (42:7) May the peace and blessing of Allah be upon Prophet Muhammad, his household, companions and believers till the end of time.

As to what follows,
Servants of Allah, Arabic speakers commemorate the International Day of the Arabic Language of Religion, on December 18 annually, which is the date when UN General Assembly approved the introduction of Arabic into the official languages ​​and working languages ​​of the United Nations.

The importance of the Arabic language.
The importance of the Arabic language is illustrated in the following points:
1 – Arabic is the language of the Qur’an, the Qur’an is regarded as the miracle from the heaven and the global message of Allah to mankind in this language, this fact is the most important that highlights the status of the Arabic language, whereby the language is given that role of the best way to convey the highest meanings in this great book. It is also kept by its protection through the ages, as it also contains some other distinguishing characteristics as mentioned in some studies, such as its purity from all the defects that can lead to the disappearance of languages ​​ over time.
2 – Arabic was the first civilized language in the world for a long time.
3 – The ability of the Arabic language to be used in the expression of different knowledge, because of its characteristics, words, structures, imagination, and many other features. The Arabic language is a tool for information and communication among millions of people throughout the world. The Arabic language is fixed in its roots and renewed because of its many characteristics and features.
4 – The Arabic language helps on the continuity of the Arab culture among different groups, and maintains communication between generations.
5 – Usage of the Arabic language for the teachings of Islam and what emerged from the civilizations.
6 – The fact that Arabic language is one of the best ways to help register thoughts and feelings.

Oh Allah descend peace; flowing with continuous tranquility and security upon Nigeria and all other Muslim nations. O Allah accept the worship of the pilgrims of hajj and Umrah, and grant us all Your pleasure, And the last of our call will be, “Praise to Allah, Lord of the worlds!”

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