By Kabir Alabi Garba

“Indeed, Allah commands you to render all trusts to their rightful people. Moreover, whenever you judge between people, you shall judge with justice. Indeed, that to which Allah exhorts you is most excellent. Indeed, Allah is Ever All-hearing, All-seeing.” (Qur’an 4 verse 58).

Brethren, our sermon today is on a matter that affects the dignity, security and future of our families and nation: good governance and accountability. As a religion of peace, Islam places immense weight on justice, honest leadership and the protection of public trusts (amanah). Indeed, our communities prosper when leaders are sincere and mechanisms to hold leaders to account are promoted. Societies decay when power is misused and trust betrayed.

In the Qur’anic verse quoted above, Muslims, and indeed, people at large, are reminded that, “Allah commands you to render trusts to their owners and when you judge between people to judge with justice.” This is not a private suggestion; it is a divine command linking trust (amanah) and justice (adl). Leadership is a trust, and stewardship requires responsibility. The concept of leadership being a trust indicates that those in office will be questioned by Allah. And this consciousness is the guide for them to dispense justice (adl) as decisions must be fair, impartial and for common good.

It also implies accountability (muhasabah) with the realisation that both leaders and citizens must be accountable as silence in the face of injustice is dangerous. The holy Prophet (SAW) warned of the dangers of betrayal and oppression. He said: “Every one of you is a shepherd and is responsible for his flock. The ruler is a shepherd over the people and is responsible for them; a man is a shepherd over his household and is responsible for them…” (Sahih al-Bukhari, Sahih Muslim). This hadith shows that responsibility is hierarchical and universal: everyone in a position of authority must answer for those under them.

The consequences of bad governance are apparent: poverty, insecurity, corruption, erosion of dignity, and loss of trust in institutions. These harms contradict Islam’s objectives (maqasid) of living: preservation of life, religion, intellect, lineage and property.

Therefore, pursuing good governance is part of fulfilling Islamic obligations, which in another parlance is couched as welfare and security of the citizenry.

In essence, rule of law must be upheld as governance must be based on clear laws applied equally, not on whims or favouritism. And the goal, which is public welfare (maslahah), must be clear as policies and programmes should aim at genuine benefit for the people, especially the weak and vulnerable.

It should be emphasised that nothing perils the society faster than injustice, especially the evil of entrusting the positions of trust to incompetent people. Human history is replete with cases of fall of empires and civilisations as a result of entrusting positions of responsibility as well as religious and political leadership to inefficient, incompetent, narrow-minded, immoral, dishonest and unjust people.

For good governance to thrive in our society today, our leaders at various levels must hearken to Allah’s command that they must “render trusts to their owners” and their watchword must be “justice” as Allah (SWT) warns: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives…” (Qur’an 4 verse 135).

Warning against usurpation, the holy Prophet (SAW) said: “He who is entrusted with the affairs of the people and he takes them for himself, he will come on the Day of Resurrection with his shoulders loaded with them.” (Imam Ahmad) .

Care for the weak and vulnerable must be prioritised as Allah (SWT) said: “And they give food in spite of love for it to the needy, the orphan, and the captive…” (Qur’an 76:8). Good governance is achieved when policies of government impact positively on the lives of the citizens in line with the definition of governance as the management of public affairs.

Leaders are reminded that moral foundations of good governance are justice, consultation and competence. There must be impartiality in decisions; consultative processes must be encouraged in policy formulation while accountability should drive policy implementation.

This is in addition to leaders being qualified, honest and reachable. “And those who have responded to their lord and established prayer and whose affair is (determined by) consultation among themselves…” (Qur’an 42 verse 38).

Corruption, which is believed to be responsible for all the ills in Nigeria today, is a betrayal of trust. It manifests in embezzlement, nepotism, bribery, mismanagement and other vices. Efforts should be intensified to stamp it out. And the best approach here beyond legal actions, is leadership by example. Corruption will remain where leaders live in luxury and masses live in abject poverty; where infraction attracts no consequence; where accountability has no bearing.

Therefore, good governance will be attained when leaders uphold law and protect rights; prioritize public welfare: healthcare, education, infrastructure, security; ensure transparent budgeting and procurement; avoid abuse of power; consult scholars, experts and community.

Citizens too must participate peacefully in civic processes such as voting during elections; enjoin good and forbid evil: speak truthfully, demand transparency; use legal means: petitions, civic groups, media, courts; support independent institutions: anti-corruption agencies, auditors, free press.

Also required are community-level actions led by mosques and scholars with emphasis on education: organising lectures on civic duties and financial transparency; monitoring: community-led tracking of local projects and social services; relief distribution: ensuring that zakat and sadaqah distribution is transparent and reaches needy and vulnerable; dialogue: hosting town-hall meetings and community engagement between officials and citizens with documented minutes.

Certain spiritual ethics to accompany civic action must be embraced. These include: sincerity (ikhlas): work for Allah and the common good, not partisan gain; patience (sabr) and wise counsel: avoid violence and slander; as well as repentance (tawbah): leaders who erred should acknowledge, correct and make restitution.

Some practical steps are required to sustain good governance and accountability. These include: advocacy for transparent budgets and public audits for local projects, by using mosque platforms to request updates from ward or local councils.

Mobilisation of eligible citizens to register and vote including choosing of candidates with integrity and competence. Support for grassroots watchdog groups; volunteer to monitor school, clinic and road projects. Establishment of mosque committees for zakat distribution with records and receipts; publication of anonymized reports to build trust. Promotion of civic education for youth — workshops on rights, responsibilities, entrepreneurship and peaceful advocacy. When encountering corruption or abuse, document facts, seek counsel, and use lawful channels (complaints to oversight bodies, media, courts) rather than rumour or vigilantism.

“O Allah, grant our leaders righteousness and wisdom. O Allah, grant the governed courage, knowledge and unity. O Allah, protect our nation from corruption, oppression and discord. O Allah, make us custodians who honour trust and implement justice. Guide us to methods that bring about reform and avoid fitnah and bloodshed. Verily, You are the Source of guidance; Fashioner and Sustainer of the universe.”