In the Name of Allah, the Most Gracious, the Most Merciful
All praise is due to Allah, who perfects His light even if the disbelievers detest it, and who manifests His religion even if the polytheists oppose it. I bear witness that there is no god but Allah, alone with no partner, and that Muḥammad is His servant and messenger. May Allah’s blessings and peace be upon him, his family, and all his companions. To Proceed:
Dear brothers and sisters! Injustice and oppression are the most heinous crimes plaguing and destroying human societies today. The misuse of power in the form of money, authority, weapons, and media has led to oppression and the misplacement of rights, resulting in the suffering of innocent people. This sermon (Khutbah) explores the concept of oppression as defined in the Qur’an and the consequences it carries. It confirms that oppressors and wrongdoers will never succeed nor be guided and that the loss and failure of oppressors is an inevitable Divine promise and a universal law. The sermon also highlights some of the prevalent types of oppression in today’s world and emphasises the need for the oppressed to stand up against the oppressors.
The Qur’an defines oppression as the misplacement of things by giving those who do not deserve it the rights of others and elevating those who are not qualified over the noble. This often happens by exploiting and misusing four powers–money, authority, weapons, and media. Oppression is the tool of every traitor who fears the consequence of their treachery and oppression and the means of every transgressor to conceal their transgressions.
Allah Almighty has condemned individuals and nations that oppress and do wrong, promising they will ultimately fail and be losers. Allah the Most High states:
“The oppressors do not succeed.” [Qur’an, 12:23]
This Qur’anic verse is mentioned four times in the Qur’an and refers to instances where people unjustly take what is rightfully due to others. For example, in the story of Prophet Yusuf, he was arrested and imprisoned for a crime he did not commit, while the woman who falsely accused him lived freely in her palace. Similarly, in the story of Prophet Musa, the tyrant Pharaoh (Fir’aun) claimed to be divine and made decisions that harmed the innocent citizens. At the same time, Prophet Musa and his followers were persecuted and had their freedoms restricted.
Despite the temporary ability of oppressors to misplace things through oppression and tyranny, they are deprived of the blessing of success, guidance, and prosperity. This is one of the most important meanings of what Ibn Manzur mentions in his book Lisan al-Arab, when he says:
“Success is to earn what would make you happy forever and guarantee your survival, salvation, and goodness forever.”
Pharaoh (Fir’aun) did not ultimately win except by immortalising his name at the top of the record of unjust corruptors throughout history, and only a body remained, testifying to the power of Allah in seizing the oppressors. No leader, politician, king or kingdom remained. In the Qur’an, Allah Almighty says:
“So We seized him and his soldiers, casting them into the sea. See then what was the end of the wrongdoers.” [Qur’an, 28:40]
In today’s world, we witness many oppressions inflicted upon nations and individuals across various regions. These injustices, persisting over countless years, mirror a disturbing pattern. The oppressors, emulating their defeated predecessors, have replaced honourable leaders with corrupt traitors, wise and righteous minds with bribed thieves, scholars, and honest individuals with perpetrators of injustice and criminals. Truth has been distorted and swapped for falsehood, with the false narrative forcefully inserted into the ears and minds of the people. Most heinous of all, support is extended to murderers and killers while innocent women and children suffer.
These oppressors may parade their power, adorned with splendour, exuding joy and astonishment. Yet, beneath their facade, their hearts resonate with the groans and the blood of the oppressed, kindling flames of unrest. This, undeniably, is a sign of their utter failure, the truth of their tyranny, and heralds the ultimate divine judgment. It suffices to recognise that Allah does not love them, for who can love those whom Allah rejects?
“Allah does not love traitors,” “Allah does not love corrupters,” and indeed, “Allah does not love oppressors.”
The divine promise looms large–the oppressors and their allies are destined for destruction. Allah the Most High says:
“And warn the people of a Day when the punishment will come to them, and those who did wrong will say, ‘Our Lord, delay us for a short term; we will answer Your call and follow the Messengers.’” Yet, the response echoes, “Had you not sworn, before, that there would be no cessation for you?” [Qur’an, 14:44]
Injustice and oppression are the most heinous crimes plaguing human societies. The misuse of power in the form of money, authority, weapons, and media has led to the oppression and misplacement of rights, resulting in the suffering of the innocent people. The ruination and failure of oppressors is an inevitable divine promise and a universal law. The oppressed and their supporters must stand up against the oppressors and fight for their rights. Let the patient and steadfast rebel against the traitors and the oppressed be assured of Allah’s promise and that he is close to the pious.
It’s heartbreaking how so many so-called politicians and leaders today turn a blind eye to the suffering of Nigerians. Yet the Qur’an is clear—Allah commands the Muslim believers to stand firm against oppression and defend the oppressed (in Qur’an, 4:75).
These politicians and leaders, entrusted with power and responsibility, are failing their duty not just to the Ummah, but to Allah. On the Day of Judgement, they won’t be able to claim ignorance — because the guidance was clear, and they chose silence over action.
In Islam, silence in the face of injustice and oppression is considered a grave danger and a betrayal of faith. The Qur’an and Hadith mandate Muslims to actively stand up for justice and support the oppressed, even if it is difficult, as collective inaction can lead to universal punishment from Allah.
Remaining silent in a gathering where injustice is occurring can be seen as consent to the wrongdoing. If one cannot stop it, they must at least leave that situation.
Nations before us were destroyed not just for their sins, but for becoming oppressors and for allowing sin, oppression and injustice to become normalised in society without anyone speaking up. This highlights a collective responsibility.
A Muslim who sees another person being humiliated and does not assist them, despite having the power to do so, risks being humiliated by Allah on the Day of Judgment.
The Prophet Muhammad (Peace be upon him) said:
“Oppression will be a darkness on the Day of Resurrection.”
Avoiding injustice is a path to light, while engaging in it, or enabling it through silence, leads to spiritual darkness.
The core message across all Islamic texts is the active pursuit of justice. Islamic teachings emphasise the importance of actively resisting evil. A Prophetic Hadith states that one should change evil with their hand, if able; if not, then with their tongue; and if still unable, then with their heart, which is considered the weakest form of faith. And speaking truth to a tyrant leader or a wicked politician is also described as the best form of Jihad, signifying great courage for the community’s welfare.
A historical example of upholding justice is the story of Caliph Umar Ibn al-Khattab, who ensured a Coptic Christian received justice after being wronged by a governor’s son.
And the Qur’an strongly urges Muslim believers to stand firm for justice, even against personal interests. For example, Qur’an 4:135 commands Muslim believers to be “persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or your parents or your kin.” Additionally, the Qur’an instructs Muslims to command justice and forbid immorality and oppression.
Furthermore, it is taught that the supplication of the oppressed is powerful and has no barrier to Allah, serving as a reminder that Allah hears the wronged and will hold oppressors accountable.
Surah Al-Ma’idah (Qur’an, 5:78-79) delivers a powerful warning about the consequences of wrongdoing and, more importantly, the dangers of remaining silent in the face of oppression, corruption and injustice. These Qur’anic verses specifically address the Children of Israel, highlighting how their failure to forbid evil led to divine punishment. However, the message is universal—it serves as a lesson for all societies about the responsibility to stand against wrongdoing.
Allah Almighty says:
“Cursed were the disbelievers from the Children of Israel by the tongue of Dawud (David) and Isa (Jesus), the son of Maryam (Mary). That was because they disobeyed and were habitually transgressing. They did not prevent one another from wrongdoing that they committed. How wretched was that which they used to do!” [Qur’an, 5:78-79]
These Qur’anic verses refer to past nations who earned Allah’s curse due to their constant disobedience and moral corruption. The mention of Prophet Dawud (David) and Prophet Isa (Jesus) emphasises that these punishments were not sudden; rather, they were the result of a long history of rebellious behaviour.
However, what is most striking is that the punishment was not just for those who committed evil, but also for those who allowed it to continue without opposition. This reveals an important truth: when people remain silent in the face of injustice and oppression, they share in the guilt of the wrongdoers.
The Qur’anic verse states that the disbelievers among the Children of Israel were cursed by their own Prophets. This curse was not out of personal anger but was a divine decree due to their disobedience. Their transgressions had reached such a level that even their own Prophets denounced them.
Allah the Most High describes them as being in a state of habitual wrongdoing. This means that their sins were not isolated incidents, but rather, they had developed a culture of immorality and rebellion.
Verse 79 highlights one of their greatest failures: they did not stop one another from committing evil. This shows that in any society, when people refuse to correct wrongdoing, corruption becomes widespread and eventually leads to destruction.
The Qur’an repeatedly emphasises that enjoining good and forbidding evil is one of the main responsibilities of a righteous community. Failing to do so results in divine punishment, as seen in the history of past nations.
These Qur’anic verses are not just about the past; they hold a deep lesson for our modern societies.
Respected brothers and sisters! Today, we see injustice and oppression across the world—whether in our country, Nigeria, in Palestine, in Yemen, in Syria, or elsewhere—yet many people turn a blind eye or refuse to speak out against it.
Just like in the past, when wrongdoers are not confronted, their corruption spreads, and entire societies suffer.
The Qur’an teaches that remaining silent in the face of injustice makes us complicit in it.
And if people do not stand up against oppression, they risk facing the same consequences as those who commit the wrongdoing.
Many Muslim-majority nations today have become silent in the face of oppression, injustice, tyranny, and corruption.
The above mentioned Qur’anic verses serve as a reminder that the decline of a community does not happen overnight—it happens when its people allow immorality to grow unchecked.
The Surah Al-Ma’idah (Qur’an, 5:78-79) delivers a critical message: societies are destroyed not just because of the actions of the corrupt, but also because of the silence of the righteous. When people fail to hold each other accountable, oppression becomes the norm, and divine punishment follows.
The Qur’anic verses urge us to reflect on our responsibility to speak the truth, stand against injustice, and prevent corruption in our communities. If we fail to do so, history will repeat itself, and we will suffer the same consequences as those before us.
When injustice and oppression crushes innocent lives, silence becomes a choice — and sometimes the most dangerous one. Many today wrap that silence in arguments that sound practical: we are poor, we are in debt, our borders are fragile, we are militarily weak, it’s far away and too risky. Those arguments may comfort the conscience for a moment, but they do not withstand honest reflection.
The Qur’an asks a blunt question of conscience and community:
“And what is [the matter] with you that you do not fight in the cause of Allah and for the oppressed men, women and children…?” [Qur’an, 4:75]
That question is not a licence for adventurism; it is a demand that moral people refuse to convert compassion into excuse. If we have words, platforms, votes, resources, or organisational capacity, then we have an obligation — because to remain indifferent is to sign a quiet pact with injustice and oppression.
The Prophetic teaching gives us a practical hierarchy for that obligation: change evil with your hand if you can; if not, speak against it; if not, oppose it in the heart — and even the last, the internal rejection of wrongdoing, is counted as faith. This graded duty means there is no moral pass for cowardice. The Prophet Muhammad (Peace be upon him) also told us to “help your brother, whether he is the oppressor or the oppressed,” clarifying that helping the oppressor means restraining him from wrongdoing. The line between action and passivity is therefore not ambiguous: preventing harm is a responsibility that takes many forms — speech, shelter, advocacy, law, and, when required and legitimate, the firm restraint of those who would harm others.
It is striking how often the very people who invent modern excuses for inaction forget the origins of the faith they claim to follow. The earliest Muslim believers were not men of wealth or political privilege; they were poor, persecuted, and outnumbered. Yet when the persecuted cried, those same Muslim believers shared what little they had, sheltered the weak, and stood in battle when necessary. At Badr, a small, poorly resourced group faced a better-armed force and stood their ground not because they counted their military arms and ammmunition or their coins but because they refused moral surrender. Their victory — in scripture and in history — came from conviction, sacrifice, and unity, not from economic or military parity. That example travels across time: reformers and freedom-seekers in many lands began without resources and changed the course of history because they chose to act. If poverty or vulnerability were moral absolutes, history would have no liberations to record; yet history shows the opposite — the morally resolute have repeatedly overcome greater material odds.
Refusing to help the oppressed also turns out to be poor strategy. Tyranny that goes unchecked becomes normalised, its practices drift, and its methods cross borders. Refugee flows, cycles of radicalisation, economic disruption, and diplomatic isolation are common consequences of prolonged injustice and oppression. The security of a nation tied solely to narrow self-interest and isolation is brittle: moral isolation corrodes internal cohesion and invites external dangers. In contrast, societies that cultivate justice and stand for the vulnerable build reputational capital, alliances, and internal resilience. Helping others is not merely charity; it is an investment in a world where shared norms protect everyone.
This moral demand is not sentimental nor pacifist in a naïve sense. There is a clear and crucial difference between uncontrolled revenge and rightful protection. Islamic law and ethics distinguish between aggression (zulm) and legitimate defense and punishment administered by just authorities. Allah Almighty commands restraint even in conflict: “And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not love transgressors.” [Qur’an, 2:190]
The law of Qisas — “and there is for you in legal retribution (Qisas) life… that you may become righteous” (Qur’an, 2:179) — is framed as a means of preserving human life and dignity by deterring the most severe crimes. Stopping a murderer or a rapist, holding them accountable through lawful processes, and protecting future potential victims is not cruelty; it is justice. Justice, when rightly practiced, restrains chaos; it restores balance; it affirms the sanctity of life. The moral agent stands not for vengeance but for order and protection: proportionate, lawful, and accountable measures that prevent further harm.
Practical action therefore looks like a chain of responsibilities, each linked to capacity and to principle. It includes immediate humanitarian relief and medical assistance, safe corridors and asylum for those fleeing violence, documentation and legal support to preserve evidence and enable accountability, diplomatic pressure and coordinated sanctions aimed at perpetrators rather than victims, public advocacy that breaks the silence and reframes the narrative, and international coalition-building for targeted, lawful interventions when peaceful means have been exhausted and civilians remain at imminent risk. Where force is deemed necessary, it must be proportionate, aimed only at stopping ongoing crimes and protecting innocents, carried out under legitimate authority or accountable coalitions, and bounded by legal and ethical constraints. That is not a call to lawlessness; it is a call to principled courage — to use every legitimate tool available to end oppression and injustice.
History and scripture together teach that small acts of conscience accumulate into transformative movements. The person who raises a voice, the community that opens its doors to refugees, the state that chooses sanctions over silence, the coalition that enables protection — all are links in a chain that denies impunity to abusers and affirms dignity for the vulnerable. These acts are expressions of faith as much as they are expressions of strategy: they are outward forms of an inward trust in Allah, the One who commands justice and who hears the cry of the oppressed. To act is to align oneself with that divine ethic; to remain passive is to erode the moral fabric that binds a society.
When weighing fear against duty, remember that fear that prevents justice is itself a threat to future safety. The countdown of indifference is real: each time communities choose comfort over courage, they delay the reckoning and increase the chance that the same evil will find its way home. But there is redemption in action. Societies that choose responsibility create protection for themselves by defending universal dignity. Helping the oppressed is simultaneously an act of Ibadah (worship), a moral necessity, and a wise investment in collective security.
In the end, know that, speech without action is hollow, but action without justice is dangerous. The correct path — the Prophetic path — is to do what is right within the bounds of law and ethics, to mobilise what we can, to protect the vulnerable, and to refuse cowardly excuses. When someone rapes or kills, stopping and prosecuting that criminal is not an act of wanton violence; it is the administration of justice intended to protect life and dignity. If peaceful avenues fail and civilians remain in imminent danger, then supporting proportionate, lawful measures to stop ongoing crimes is both permissible and necessary. Such firmness must never be confused with revenge: it must be disciplined, accountable, and anchored in the principles of restraint that Islam teaches. Above all, every practical step must be taken with sincere reliance on Allah — tawakkul — and with unwavering commitment to the truth that justice, not cruelty, strengthens nations and souls alike.
O Allah, grant victory to Islam and honour to the Muslims. Destroy the disbelieving criminals. O Allah, send tranquility upon the hearts of those who strive in Your path. Deliver Your oppressed servants, and raise high the banner of Your religion by Your might, O Mighty, O Strong.
O Allah, grant us safety in our lands, rectify our leaders and those in authority over us, and make our leadership among those who fear You, obey You, and seek Your pleasure.
Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.
All praise is due only to The Almighty Allah, and may His peace and blessings be upon Prophet Muhammad (Peace be upon him), the final Messenger and the seal of Prophets.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: [email protected] or +2348038289761 or +2348024192217.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Rajab 19, 1447 AH (January 09, 2026).
