An Urgent Reflection on Nigeria’s Religious and Educational Future
First Sermon:
Praise be to Allah, who disperses the darkness of ignorance with the light of knowledge, and whose essence is characterised by the pursuit of learning. He created His creation, selecting from among them a noble group—those whom He distinguished as the People of Knowledge and Virtue. He fashioned their religion with divine law and adorned the universe with wisdom, neither neglecting the Shari’ah nor exceeding bounds in the cosmic order.
There is no deity but Him, exalted in the perfection of His Book, which He has ennobled with knowledge—an attribute not diminished nor overtaken by excess. He has praised and commended those of His servants who seek and attain knowledge, describing them in glorious terms.
To Him belongs the praise of the one who elevates the status of knowledge and heritage of enlightenment, and who honours those who pursue it. Truly, the Lord has said in His exalted speech, elevating the stature of knowledge, and lamenting the ignorance that blinds the hearts:
“And what is hidden from you”—a reminder and an exposition of the nobility and the virtue of knowledge, which tears away the veils of darkness and elevates the soul to the heights of enlightenment.
The Knowledge of the Knower and the Wisdom of the Wise
The knowledge of the Knowing and the wisdom of the Wise differed profoundly—who among them is truly honoured?
The Knowledge declared proudly: “I have reached the pinnacle of honour and status,” while the Wisdom replied humbly: “By the Most Merciful, I have been recognised and known.” Their dialogue was revealed in clarity; Knowledge spoke with eloquence, affirming: “It is through us that Allah has been described in His Qur’an, and His attributes are understood.”
Thus, it became apparent to Wisdom that Knowledge is supreme; and in humility, Wisdom then bowed before Knowledge, recognising its sovereignty, and both departed with mutual respect, each acknowledging the other’s divine and elevated rank.
O Servants of Allah, send blessings and peace upon the one whom Allah, in His wisdom, sent as a guiding light—our Prophet Muhammad, sallallaahu layhi was sallam, who was endowed with the elucidation of the inward truths of Shari’ah and the hidden secrets of the cosmos, over twenty-five years of divine revelation and divine mercy.
May Allah’s peace and blessings be upon him, his noble Family, and his esteemed Companions, the honourable inheritors of virtue and fidelity—those who upheld the trust of Islamic integrity and the legacy of steadfastness.
Indeed, it is through this noble lineage of prophetic guidance and divine knowledge that we draw strength, and from their noble example, we seek our path to righteousness and understanding.
Servants of Allah, it was anticipated and expected that today’s sermon would address the ongoing event and the pressing matter of Hajj. However, another matter—also among the most significant of current concerns—compelled me to choose it instead, for it holds profound importance in shaping a conscious and promising future for our youth and young women within this nation.
Indeed, Allah, the Most High, entrusted us with knowledge as He said in His noble Book: “Read in the name of your Lord who created.” Moreover, since the topic of Hajj has been thoroughly covered by the noble Imams in past sermons, and they have spared no effort in discussing it, I have decided to focus on something even more crucial.
Servants of Allah, reflect and follow along with me through these Qur’anic verses and prophetic sayings, which command us to seek knowledge:
Allah bears witness that there is no deity but He, and those of knowledge stand firmly in justice…
— Al-Imraan: 81
Allah elevates those who believe among you and those granted knowledge to higher ranks…
— Al-Mujadalah: 11
The Prophet, sallallaahu alayhi wa sallam, said: “Whoever Allah intends good for, He grants him understanding of the religion.”
And another narration states: “Whoever follows a path in search of knowledge, Allah makes a path to Paradise easy for him.”
“The angels spread their wings in favour of the seeker of knowledge, pleased with what he does, and the scholars are sought for Allah’s forgiveness by those in the heavens and on the earth, even the fish in the depths of the water.”
It is clear to all that these verses and sayings highlight the primary value of knowledge, particularly Islamic knowledge, as it nourishes the heart through understanding the Shari’ah (Islamic law), recognising what is lawful and unlawful, and the benefits of spiritual refinement and societal elevation it fosters.
Alhamdu Lillaah for His blessings upon us, this knowledge has produced from our Islamic schools and religious institutions noble scholars, capable teachers, influential preachers, and outstanding judges—all tirelessly striving, whether through research, compilation, clarification, or guidance—to serve the cause of Islam and uphold its culture.
Servants of Allah, continue with me in reflection, following attentively and finding reassurance in these additional verses and sayings.
Afterwards, we should take away a vital message—one that requires deep contemplation and understanding—an imperative to align ourselves with the realities of our current age. The following texts are essential:
Servants of Allah, why not reflect on the verse: “Do they not look at the sky above them, how We have built it and adorned it, and it has no gaps?” (Qur’an: 6:6) and other similar verses? Or consider: “Have they not looked at the camels how they were created, and the sky how it has been raised, and the mountains how they have been set up, and the earth how it has been spread out?” (Qur’an: 88:17-20).
190. Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding, (Qur’an 3:190)
These verses point us towards the signs in the creation, inviting us to ponder and recognise the intricate order and vast knowledge embedded in the universe.
The Prophet Muhammad, sallallaahu alayhi wa sallam, describes the Qur’an itself as: “The Book of Allah contains news of what came before you, updates of what is to come after you, and the judgment between you…”
Further, consider the majestic ocean where “He has placed between the two seas a barrier which they do not transgress.” (Qur’an: 55:19). These all point towards the profound natural sciences—marine biology, atmospheric sciences, geology, and ecology—showcasing that the scientific discoveries of our time align with the divine signs.
The Qur’an also emphasises the importance of knowledge with: “Only those fear Allah, from His servants, who have knowledge.” (Qur’an: 35:28).
Brothers and sisters, it is indisputable that engaging in reflection and contemplating these divine signs guides us to the unwavering certainty that Muslims are indeed called to pursue the second category of knowledge: the universal sciences, alongside religious knowledge. The verses in Al-Ghaashiyah point towards biological, environmental, and social sciences, while those in Al-Maa’idah mention medicine and anatomy. And the verse in Faatir praises discovering scientists, especially those who advance knowledge relevant to our times, making it clear that it is praiseworthy, perhaps even ideal, for Muslims to be at the forefront of scientific and intellectual progress.
Brothers and sisters, when we interpret the phrase “maa lahaa min fury” in this verse, most commentators understand “maa” as a negation, meaning “there are no fissures or gaps in the sky.” This aligns with scientific knowledge, which confirms the vast, continuous expanse of the heavens, devoid of visible cracks or fissures.
However, some interpreters view “maa” as a relative pronoun, meaning “that which,” thus making the verse a rhetorical question: “Have you not seen how the sky has fissures?” This interpretation fits better with the rhetorical, amazement-laden tone of the verse: “Have they not seen how the sky above them was constructed and adorned, and how it has fissures?”
If we accept the realm of contemporary science—disproving any notion of complete absence of fissures—it would seem incompatible with the negation interpretation. Yet, modern astronomy, especially with techniques like remote sensing, has actually confirmed the presence of cracks, divisions, and anisotropies in the sky—progressively aligning with the verse’s rhetorical questioning and the idea that there are indeed “fissures,” which are yet beyond human perception before the advent of modern science.
Similarly, the verses in Al-Rahman (55:19-20): “The two seas meet; between them is a barrier which they do not transgress,” and “He has placed between the two seas a barrier which they do not transgress,” (Qur’an: 55:19) have been substantiated through recent scientific discoveries via satellite observation—showing that these barriers or “bridges” are real and evident in the natural world, confirming the divine knowledge in the Qur’an.
Lastly, the verse “Only those fear Allah, from His servants, who have knowledge” (Qur’an: 35:28) encompasses both the scientific understanding of the universe and the spiritual knowledge of Allah, including those scholars who, through their awareness of the divine signs in creation, invoke a reverent fear of Allah.