Praise be to Allah, who sent His Messenger with guidance and the true religion, to make it prevail over all other choices, and He is sufficient as Witness.
We praise Him, magnify Him, seek His aid, guidance, and forgiveness; from the evil of ourselves and the misdeeds we commit, we seek refuge.
Whomsoever Allah guides, there is none to mislead him; and whom He leads astray, there is no guide for him.
I bear witness that there is no deity but Allah, alone, with no partner.
And I bear witness that Muhammad, His servant and Messenger, conveyed the message, fulfilled the trust, advised the Ummah, and Allah has obliterated, through him, the calamity.
May Allah’s peace and blessings be upon him, his family, his companions, and those who follow his guided way until the Day of Judgment.
Then, O people, I advise you—and myself—to fear Allah, for it is the greatest provision and the most noble safeguard.
O believers, fear Allah with the consciousness of His Majesty, as He commands in His Book:
“O you who believe, fear Allah as He should be feared, and do not die except in as Muslims (a state of submission).” (Al-Ahzab: 70)
Dear Muslims, the Messenger of Allah, peace and blessings be upon him, narrated in authentic hadeeth from Abu Huraira, may Allah be pleased with him, that the Prophet said:
“Islam began as something strange, and it will return to being strange as it began. So glad tidings to the strangers.”
In another narration recorded by Imam Ahmad and Ibn Majah from the hadeeth of Abdullah Ibn Amr, may Allah be pleased with both, he said:
“It was asked, ‘O Messenger of Allah, who are the strangers?’ He replied: ‘I am among the strangers, and there are many righteous among my followers. Yet, those who disobey them are more numerous than those who obey.’”
O beloved brothers and sisters, this noble hadeeth embodies a truthful reflection of the state of the Ummah across different epochs in history. The strangeness spoken of by the Prophet, peace be upon him, is not merely about the small number of Muslims, but rather about the strangeness of truth itself, the struggle of adherence, and the forsaking of the higher goals brought by the religion.
Scholars, may Allah have mercy on them, clarified that the initial strangeness of Islam was due to its few followers; then it gained power and reverence. But as traditions multiply, and faith weakens, and when partial loyalties replace religious values, the true understanding and pure attachment to the religion become alien again—not in existence, but in comprehension, practice, and genuine belonging.
Among the signs of this strangeness are countless manifestations, some of which include…
That subordinate flags and sectarian banners are raised above the unifying banner of Islam;
That misguided loyalties—whether tribal or factional—supersede the bonds of faith and brotherhood;
That allegiance and disavowal shift from sincere faith to rivalries and animosities not governed by the scales of Sharia;
And among the guiding principles for understanding this hadeeth are…
Truly, strangeness does not imply complete isolation; rather, it is the distinguished standing for truth amidst the dominance of falsehood.
The “strangers” spoken of are not extremes, but moderate, just, wise scholars and righteous people—those who mend the fabric of the community when it is torn.
The glad tidings promised in this hadeeth encompass praise, exaltation, the supplication of Paradise, tranquillity in this world, and salvation in the Hereafter.
Imam Ahmad, may Allah have mercy on him, narrated in his Musnad from Abdullah Ibn Amr, may Allah be pleased with him, that the Prophet, peace be upon him, said:
“Glad tidings to the strangers—those who rectify what people have corrupted of my Sunnah after me.”
And reflect—O servant of Allah—on his words: “of my Sunnah”, for the root of this strangeness lies in abandoning the Sunnah, dismantling the foundations of the Sharia, false interpretations, or restricting oneself to parts of its rules without grasping their actual goals.
THE SECOND SERMON
All praise be to Allah, a praise that is pure, blessed, and abundant—in a way that is pleasing to our Lord. Praise be to Allah, the One who made At-Tauheed (monotheism) the foundation of the religion, and unity among the Ummah one of its greatest aims.
He distinguished between Islam and extremism, between authentic faith and distorted religion, between Sharia and the misinterpretations of the overly zealous and the misguided.
I bear witness that there is no deity but Allah, alone with no partner.
And I bear witness that Muhammad is His servant and Messenger—upon whom be peace and blessings—and upon his family, companions, and those who follow his steadfast path abundantly.
Then, O servants of Allah, let us contemplate the words of Allah Almighty in Surah Al-An’aam—the comprehensive and Makkan Surah of monotheism. He, exalted, said:
“Indeed, those who divided their religion and became sects—each party rejoicing in what they have—are not your concern. In whatever they used to do, you are not responsible.” (Al-An’aam: 159)
And He, glory be to Him, also said:
“Say: Lo! my worship and, my sacrifice and my living and my dying are for Allah, Lord of the Worlds. He hath no partner. This am I commanded, and I am first of those who surrender (unto Him). (Al-An’aam: 162–163)
From these verses, we can derive scientific and Maqasidic principles, including:
The first principle: A warning against division.
The statement: “You are not responsible for them in anything” is a legal and decisive ruling, indicating the innocence of the Prophet, peace be upon him, from those who spread divisions. Their act of disuniting the religion—whose core is unity and collective convergence—nullifies the fundamental purpose of Islam and indicates deviation from the true path.
The second principle: That religion is a comprehensive act of worship.
As Allah, the Most High, said:
“Lo! my worship and, my sacrifice and my living and my dying are for Allah, Lord of the Worlds. He hath no partner.” (Al-An’am: 162)
This indicates that the legislated religion is meant to govern all aspects of life, not merely confined to rituals or slogans that are temporary or partisan. It aims to encompass everything a person does, reflecting the divine mandate for complete submission and obedience.
The third principle: That monotheism is the highest goal of the religion.
Allah, the Most High, states:
“To Allah belongs the sovereignty of the heavens and the earth; and He has no partner.” (Al-An’am: 163)
This signifies that the ultimate purpose of religion is to free mankind from dependence on sects, leaders, tribes, or nations, directing their loyalty solely to Allah alone, the Creator and the Lord of all.
The fourth principle: The unity of the Ummah is a definitive, obligatory objective.
Allah, the Most High, said:
“And hold firmly to the rope of Allah all together and do not become divided.” (Al-Imran: 103)
This clear command indicates that achieving unity is not a matter of intellectual luxury or political politeness, but a divine obligation, a sacred duty that the conscience and action of every Muslim must fulfil.
The fifth principle: A correct understanding of the Sunnah is the key to renewing the faith.
The Messenger of Allah, peace and blessings be upon him, said:
“Hold firmly to my Sunnah and the Sunnah of the rightly guided caliphs after me. Cling to it with your molars, and beware of newly invented matters.” (Recorded by Abu Dawood and Tirmidhi, and it is a sound, authentic hadeeth)
O brothers and sisters in faith, let not the strangeness be a sign of defeat. Instead, it signifies holding fast to the truth during times of retreat. It means understanding the Maqaasid—higher objectives—of Sharia in an era that often favours partial over the comprehensive. It calls for a renewed, balanced reading of the religion—preserving the Sharia, serving civilisation, and maintaining harmony between the spiritual and rational, individual and society, purity and justice, worship and constructive building.
O Allah, make us among the strangers—those who mend the broken and rectify the corrupted when others falter. Strengthen us upon the clarity of the true and straight path. Guide us as leaders who are rightly guided, and keep us from straying or misleading others.
O Allah, improve the condition of our nation, and guide us back to Your beautiful religion. Grant success to our leaders in what pleases You and brings Your pleasure.
O Allah, make us the keys to goodness and the locks on evil. Shield us from trials, seen and unseen, and grant us peace and unity. Fulfil our hopes in supporting Your religion and serving Your servants.
Our hearts long for Your nearness, and our deeds seek Your pleasure. Make us among Your righteous servants, and assist us in remembering You, thanking You, and worshipping You in the best manner.
- Professor Ibrahim Ahmad Maqary, Imam, is of the National Mosque, Abuja
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