By Imaam Yakhsyallah Mansur
The first sermon
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم
إنَّ الـحَمْدَ لِلّٰهِ نَـحْمَدُهُ وَنَسْتَعِيْنُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللّٰهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا مَنْ يَهْدِهِ اللّٰهُ فَلَا مُضِلَّ لَهُ وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، أَشْهَدُ أَنْ لاَّ إِلَهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ، وَأَشْهَدُ أَنَّ مُـحَمَّداً عَبْدُهُ وَرَسُولُه، اللّٰهُمَّ صَلِّ و سَلِّمْ وَبارِكْ عَلَى سَيِّدِنا مُحَمّدٍ وَعَلَى اٰلِهِ وَأصْحابِهِ وَالتَّابِعينَ بِإحْسانِ إلَى يَوْمِ الْقِيَامَة، مَاشَاءَ اللَّهُ كَانَ، وَمَالَمْ يَشَأْ لَمْ يَكُنْ، لاَحَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللّٰهِ العَلِيِّ الْعَظِيْمِ، أَمَّا بَعْدُ: فَيَا أيُّهَا الإِخْوَة أوْصُيْكُمْ وَنَفْسِيْ بِتَقْوَى اللهِ وَطَاعَتِهِ لَعَلَّكُمْ تُفْلِحُوْنْ، قَالَ اللهُ تَعَالىَ فِي اْلقُرْانِ اْلكَرِيمْ : أَعُوذُ بِاللَّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ. يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ، وَقَالَ الَنَّبِيُ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ .فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللّٰهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ، وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ، وَكُلَّ ضَلاَلَةٍ فِي النَّارِ.
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All praise is due to Allah, Lord of the worlds. To Him we give thanks for all the blessings and favors that we enjoy.
He is Allah, the One who grants guidance and direction to humankind. Through His guidance, we are able to worship Him alone, and thereby attain His mercy and forgiveness.
The khatib calls upon all worshippers to always maintain and strengthen their faith and piety. Indeed, piety is the measure of a person’s true honor in the sight of Allah the Almighty, as mentioned in the Qur’an:
،إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ،… (الحجرات [٤٩]: ١٣)
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“…Indeed, the most honorable of you in the sight of Allah is the most righteous of you…” (Qur’an, Surah Al-Hujurat [49]:13)
O Muslims, may Allah protect you,
On this occasion of the Friday sermon, let us reflect upon the words of Allah, the Exalted, in the Qur’an, Surah Al-Ma’idah [5]:2:
قُلِ اللّٰهُمَّ مٰلِكَ الْمُلْكِ تُؤْتِى الْمُلْكَ مَنْ تَشَاۤءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاۤءُۖ وَتُعِزُّ مَنْ تَشَاۤءُ وَتُذِلُّ مَنْ تَشَاۤءُۗ بِيَدِكَ الْخَيْرُۗ اِنَّكَ عَلٰى كُلِّ شَيْءٍ قَدِيْرٌ ٢٦ تُوْلِجُ الَّيْلَ فِى النَّهَارِ وَتُوْلِجُ النَّهَارَ فِى الَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَنْ تَشَاۤءُ بِغَيْرِ حِسَابٍ ٢٧(ال عمران [٣]:٢٦ــ٢٧)
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Say, “O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent. You cause the night to enter the day, and You cause the day to enter the night; You bring the living out of the dead, and You bring the dead out of the living. And You provide for whom You will without measure.” (Qur’an, Surah Ali Imran [3]:26–27)
Imam al-Baghawi, may Allah have mercy on him, explained in his tafsir that when the Prophet ﷺ successfully liberated Makkah, he promised the Muslims that the Persian and Roman Empires would also be overcome.
Upon hearing this, the hypocrites and the Jews said, “Impossible, impossible. How could Muhammad conquer Persia and Rome, as these kingdoms are too powerful and firmly established? Is Makkah and Madinah not enough for Muhammad that he seeks to dominate Persia and Rome as well?” Then Allah the Exalted revealed the above verse as a response to the words of the hypocrites.
‘This verse affirms that Allah the Exalted is the true Sovereign. Human power, no matter how great, is nothing but a bestowal from Allah. He alone has the power to grant and to take away authority from whomever He wills.
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Therefore, it is not befitting for human beings to act arrogantly or tyrannically with the power they hold.
O Muslims, may Allah protect you,
The historian Ibn Hisham (d. 218 H) wrote in his book Sirah Nabawiyyah that on one occasion, the leaders of Quraysh came together to meet the Prophet ﷺ, offering him wealth, status, honor, women, and anything he desired, on the condition that he would abandon his mission and join them in worshiping alongside the disbelievers of Quraysh.
Upon hearing their offer, the Prophet ﷺ replied, “I have no need for all that you offer. I call to Islam not out of desire for wealth, honor, or power. Rather, Allah has sent me as His Messenger. He revealed the Book to me and commanded me to be a bearer of glad tidings and a warner.”
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From this story, it is clear that the purpose of the Prophet’s mission was not to seek power. He did not rely on authority to uphold his message, nor did he depend on wealth or status to influence people to embrace Islam. Instead, he spread his message through noble character, immense patience, and unwavering steadfastness.
The Prophet ﷺ was not sent to establish a dynasty or seize power, but to guide humanity to the light of faith, uphold justice, and perfect noble character. Authority was merely a consequence of the acceptance of his message, not the goal of his mission and struggle.
O Muslims, may Allah protect you,
Egyptian Muslim intellectual Muhammad Said al-Ashmawi, in his book Al-Islam Al-Siyasi (1987), stated that mixing religion and politics would only bring failure and decline to Islam itself. He further wrote, “God intended Islam to be a religion, but people have interpreted it as politics.”
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Meanwhile, Pakistani Muslim intellectual Qamaruddin Khan critically argued that Muslim political theory was not derived from the Qur’an or Hadith, but from circumstances and the reality that the state need not be forced to bear a ‘divine’ face.
Qamaruddin Khan further stated: “The notion that Islam is a harmonious combination of religion and politics is a modern slogan that cannot be found in the time of the Prophet or the Rightly Guided Caliphs.”
Imam al-Sa‘di, may Allah have mercy on him, said: “Leadership or any form of authority over creation should not be sought after by a servant of Allah, nor should it be pursued as an ambition. Rather, what one should seek is safety from Allah, for one does not know whether authority will end in good or in harm for him.”
O Muslims, may Allah protect you,
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Imaam Wali al-Fattaah (d. 1976 CE) believed that Islam, as the revelation of Allah the Exalted, is already complete and does not require a political theory formulated by human thought or reasoning.
To build cooperation, synergy, and Islamic brotherhood, Allah the Exalted commands in His words:
وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًۭا وَلَا تَفَرَّقُوا۟ ۚ….(ال عمران [٣]: ١٠٣)
“And hold firmly to the rope of Allah all together and do not become divided.” (Qur’an, Surah Ali Imran [3]:103)
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This verse emphasizes that true strength arises from unity, not division—just as the people of ignorance (jahiliyyah) once lived in constant hostility and stood on the brink of destruction.
The command to unite and live in community is further reinforced by the Hadith:
…، تَلْزَمُ جَمَاعَةَ الْمُسْلِمِيْنَ وَإِمَامَهُمْ،… (متفق عليه)
“…Remain with the Muslim community and their leader…” (Agreed upon – Muttafaq ‘alayh)
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This communal way of life was practically established by the Prophet ﷺ and continued by the Rightly Guided Caliphs (al-Khulafa’ al-Rashidun) after him.
From the above explanation, it can be concluded that Islam does not require a political framework born of human reasoning, but rather a single leadership that unites the ummah within the framework of Shari’ah.
The existence of the community (jama‘ah) and leadership (imamah) is essential to preserve unity and prevent division, which could drag the ummah into trials and destruction.
Islam was not revealed to seize power or government, but to establish justice, spread mercy, and strengthen brotherhood.
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Therefore, the path to the salvation of the ummah is to return to the Qur’an and the Sunnah. Islam will stand firm not because of worldly political strength, but because of the strength of faith—proven through obedience to Allah the Exalted and loyalty to the traditions of the Prophet ﷺ.
بَارَكَ اللهُ لِيْ وَلَكُمْ فِي الْقُرْآنِ الْعَظِيْمِ، وَنَفَعَنِيْ وَإِيَّاكُمْ بِمَا فِيْهِ مِنَ اْلآيَاتِ وَالذِّكْرِ الْحَكِيْمِ. أَقُوْلُ قَوْلِيْ هَٰذَا وَأَسْتَغْفِرُوا اللهَ الْعَظِيْمَ . اِنَّهٗ هُوَ الْبَرُّ الرَّحِيْمِ.
The second sermon
اَلْحَمْدُ لِلّٰهِ الَّذِيْ اَمَرَنَا بِلُزُوْمِ اْلجَمَاعَةِ، وَنَهَانَا عَنِ اْلاِخْتِلَافِ وَالتَفَرُّقَةِ، وَاْلصَّلَاةُ وَالسَّلآ مُ عَلٰى نَبِيِّ الرَّحْمَةِ، وَعَلٰى اٰلِهِ وَاَصْحَا بِهِ هُدَاةِ اْلاُمَّةِ، أَمَّا بَعْدُ. فَيَآيُّهَا اْلمُسْلِمُوْنَ، اُوْصِيْكُمْ وَنَفْسِى بِتَقْوَى اللهِ فَقَدْ فَازَ اْلمُتَّقُوْنَ، اِنَّ اللّٰهَ اَمَرَكُمْ بِاَمُرٍ بَدَأَ فِيْهِ بِنَفْسِهِ وَثَنَّى بِمَلَا ئِكَتِهِ قُدْسِهِ وَثَلَثَ بِكُمْ اَيُّهَا الْمُؤْمِنُوْنَ مِنْ جٍنٍّهٍ وَإِنْسِهِ فَقَالَ تَعَالَى أَعُوْذُ بِاللّٰهِ مِنَ الَّشيْطَانِ الرَّجِيْم ،إِنَّ اللهَ وَمَلآئِكَتَهٗ يُصَلُّوْنَ عَلىَ النَّبِى يآ اَيُّهَا الَّذِيْنَ آمَنُوْا صَلُّوْا عَلَيْهِ وَسَلِّمُوْا تَسْلِيْمًا. اَللَٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ، إِنَّكَ حَمِيْدٌ مَجِيْدٌ. وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ، إِنَّكَ حَمِيْدٌ مَجِيْدٌ.
اَللهُمَّ اغْفِرْ لِلْمُؤْمِنِيْنَ وَاْلمُؤْمِنَاتِ وَاْلمُسْلِمِيْنَ وَاْلمُسْلِمَاتِ اَلاَحْيآءِ مِنْهُمْ وَاْلاَمْوَاتِ، اللّٰهُمَّ انْصُرْ اِخْوَانَنَآ المُجَا هِدِيْنَ فِى فِلِسْطِيْنِ وَفِى كُلِّ مَكَانٍ .اللّٰهُمَّ أَعِزَّ اْلإِسْلاَمَ وَاْلمُسْلِمِيْنَ وَأَذِلَّ الشِّرْكَ وَاْلمُشْرِكِيْنَ وَانْصُرْ عِبَادَكَ آْلمُوَحِّدِيْنَ وَانْصُرْ مَنْ نَصَرَ الدِّيْنَ وَاخْذُلْ مَنْ خَذَلَ اْلمُسْلِمِيْنَ وَ دَمِّرْ أَعْدَاءَ الدِّيْنِ وَاعْلِ كَلِمَاتِكَ إِلَى يَوْمَ الدِّيْنِ. اللّٰهُمَّ ادْفَعْ عَنَّا اْلبَلاَءَ وَاْلوَبَاءَ وَالزَّلاَزِلَ وَاْلمِحَنَ وَسُوْءَ اْلفِتْنَةِ وَاْلمِحَنَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ مِنْ بَلَدِنَاهَذَا خآصَّةً وَسَائِرِ اْلبُلْدَانِ اْلمُسْلِمِيْنَ عآمَّةً ، يَا رَبَّ اْلعَالَمِيْنَ. رَبَّنَا ظَلَمْنَا اَنْفُسَنَا وَإنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُوْنَنَّ مِنَ اْلخَاسِرِيْنَ. رَبَّنَا آتِناَ فِى الدُّنْيَا حَسَنَةً وَفِى اْلآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ.
عِبَادَاللهِ! إِنَّ اللهَ يَأْمُرُ بِاْلعَدْلِ وَاْلإِحْسَانِ وَإِيْتآءِ ذِي اْلقُرْبىَ وَيَنْهَى عَنِ اْلفَحْشآءِ وَاْلمُنْكَرِ وَاْلبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ وَاذْكُرُوا اللهَ اْلعَظِيْمَ يَذْكُرْكُمْ وَاشْكُرُوْهُ عَلىَ نِعَمِهِ يَزِدْكُمْ وَلَذِكْرُ اللهِ أَكْبَرُ. [Nia]
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