By Kabir Alabi Garba

In the Name of the Almighty, the Beneficent, the Merciful

“Have you seen the one who takes as his god his own desire, whom Allah has led astray despite knowledge, and has set a seal upon his hearing and his heart and put a cover over his sight? Who, then, will guide him after Allah? Will you not then remember?” Qur’an 45:23

Brethren, every Friday morning like today, the call to prayer rises above the familiar sounds of daily life. In Lagos, traffic builds along the roads; in Kano, markets stir into activity; in Abuja, the machinery of government continues to turn; and across the towns and villages of the country, Nigerians confront the demands of work, family, survival and ambition. At midday, thousands will gather in mosques, shoulder to shoulder, to worship Allah and listen to the Jumu‘at sermon.

Yet beyond the mosque, difficult questions confront the nation. Why do people who pray against corruption sometimes excuse it when it benefits them? Why does ethnic loyalty occasionally outweigh the demand for justice? Why do some people condemn dishonesty in their opponents but defend it among their allies? And why can the pursuit of wealth, influence and public office become more important than the welfare of fellow citizens?

These questions are not an indictment of Nigerians as a people. They are an invitation to national introspection—a call to examine the distance that can exist between the faith we profess and the choices we make. They also challenge us to recognise the pressures under which ordinary Nigerians live, without allowing hardship to become a justification for dishonesty or the abuse of others.

A striking answer to this moral dilemma emerges from Qur’an 45:23 referenced above in which Allah (SWT) warns against allowing personal desire to assume the authority that belongs to divine guidance.

Indeed, this divine warning has profound implications for Nigeria. It speaks to the danger of placing personal ambition above public responsibility, ethnic loyalty above impartial justice, greed above honesty and political advantage above the common good.

The danger is not that human beings have desires. The danger begins when desire becomes the final authority by which truth, justice and religious obligations are judged. When that happens, conscience becomes an inconvenience, wrongdoing becomes negotiable, and religion risks becoming a public identity rather than a guide to private conduct.

The central question, therefore, is one that every Nigerian—whether a trader, student, civil servant, business owner, religious leader or political officeholder—must confront: Are we governing our desires, or have our desires begun to govern us?

The Qur’an recognises the human soul’s capacity for both righteousness and corruption. In Qur’an 91:7–10, Allah declares: “By the soul and He who proportioned it, and inspired it with discernment of its wickedness and its righteousness. He has succeeded who purifies it, and he has failed who corrupts it.”

This passage establishes the importance of moral discipline. Human beings are capable of compassion, honesty, generosity and sacrifice, but they can also rationalise selfishness, excuse injustice and justify wrongdoing whenever personal interests are threatened.

A person may condemn corruption in public but practise dishonesty in private. Another may demand justice when personally wronged but deny it to someone from a different ethnic or religious background.

Allah (SWT) therefore declares: “But as for he who feared standing before his Lord and restrained himself from (evil) desires, then indeed, Paradise will be his refuge” (Qur’an 79:40–41).

The implication is clear: righteousness requires more than the outward appearance of religious devotion. It demands the ability to restrain the soul when temptation threatens to override divine guidance.

Among the desires capable of corrupting human beings is the pursuit of wealth. Money, properly earned and responsibly used, can provide education, healthcare, food and opportunities for vulnerable people. The problem arises when the accumulation of wealth becomes more important than the means through which it is acquired.

Allah (SWT) identifies the attractions of worldly life in Qur’an 3:14, thus: “Beautified for people is the love of that which they desire—of women and sons, heaped-up sums of gold and silver…”

The verse reminds believers that worldly attractions can become distractions when pursued without regard for moral obligations.

Consider the public official who diverts funds intended for essential services, the employer who withholds workers’ wages while enjoying personal comfort, or the trader who exploits the vulnerability of desperate consumers. In each instance, the pursuit of personal gain has taken precedence over justice and responsibility.

In Qur’an 2:188, such conduct is explicitly prohibited: “And do not consume one another’s wealth unjustly…”

Similarly, Prophet Muhammad (peace be upon him) warned against enslavement to material possessions: “Wretched is the slave of the dinar, the slave of the dirham…” The Prophet was not condemning lawful earnings. Rather, he was warning against allowing money to dictate a person’s loyalties, decisions and moral principles.

The question for every believer is whether conscience would survive the temptation of an unlawful payment, whether honesty would prevail when deception promised financial advantage, and whether integrity would remain intact when wrongdoing offered a shortcut to success.

A society cannot effectively confront corruption if its citizens continue to excuse dishonesty whenever it produces personal benefits.

The pursuit of power presents another serious moral challenge. Leadership can provide opportunities to improve lives, strengthen institutions and protect vulnerable communities. But when ambition is separated from accountability, public office risks becoming an instrument of personal enrichment rather than public service.

In Qur’an 4:135, an uncompromising standard of justice is established: “O you who believe! Stand firmly for justice, as witnesses for Allah, even if it be against yourselves or parents and relatives…”

This command leaves little room for selective morality. Justice must not be sacrificed to protect friends, relatives, political associates or personal interests.

In Qur’an 5:8, Allah (SWT) further warns: “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.”

For Nigeria, the implications are significant. Ethnic identity must not become an excuse for injustice, religious affiliation must not shield wrongdoing, and political loyalty must not blind citizens to misconduct.

Defending an individual simply because that person belongs to one’s preferred group undermines the principle of impartial justice. Equally, spreading falsehood, encouraging intimidation or tolerating violence in pursuit of electoral victory contradicts the ethical responsibilities of citizenship.

The message of Qur’an 4:58 is instructive: “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice…”

Leadership is therefore a trust, not a private entitlement. Public office carries obligations that extend beyond the ambitions of its occupant. Citizens, too, have responsibilities to make informed choices, reject political violence and insist on accountability.

The Muslim’s duty is not to defend wrongdoing because of who commits it, but to uphold what is right regardless of who benefits or suffers inconvenience.

It is important to note that the most dangerous prison is the prison of the heart. A person may possess wealth, influence and freedom of movement yet remain a prisoner of anger, pride, greed or revenge. Such a person may dominate others but lack the discipline to govern himself.

Prophet Muhammad (peace be upon him) offered a different understanding of strength: “The strong man is not the one who can wrestle; rather, the strong man is the one who controls himself when he is angry.” This teaching challenges a culture that sometimes celebrates intimidation, retaliation and domination as signs of strength.

True strength is demonstrated when a person can restrain his tongue when insulted, refuse to circulate an unverified allegation, disagree without dehumanising an opponent and choose reconciliation over revenge.

The Prophet also explained: “Indeed, in the body there is a piece of flesh which, if it is sound, the whole body is sound; and if it is corrupt, the whole body is corrupt. Truly, it is the heart.”

The heart is central to moral transformation. When greed, hatred and arrogance dominate it, their consequences eventually emerge in family relationships, business dealings, public institutions and community life.

Perhaps the most troubling aspect of Qur’an 45:23 is its reference to a person who goes astray despite possessing knowledge.

Knowledge alone does not guarantee moral transformation. A person may know that bribery is forbidden and still demand a bribe. Another may understand the duty of honesty but lie under oath. A religious leader may preach integrity while acting dishonestly, just as a public official may promise service while pursuing personal enrichment.

Allah (SWT) asks: “O you who believe! Why do you say what you do not do? Most hateful it is to Allah that you say what you do not do” (Qur’an 61:2–3).

These verses expose the contradiction between professed beliefs and actual conduct. Religious knowledge must shape behaviour rather than remain confined to sermons, memorised passages and public declarations.

The true measure of a sermon is not the applause it attracts but the transformation it produces. Does the dishonest person become more truthful? Does the angry person learn restraint? Does the powerful person become more just? Does the wealthy person become more generous?

Faith becomes meaningful in society when its teachings influence everyday decisions.

And overcoming the tyranny of desire begins with honest self-examination. Allah says: “O you who believe! Fear Allah, and let every soul look to what it has put forth for tomorrow…” (Qur’an 59:18).

Believers must examine their actions, acknowledge wrongdoing and make amends where necessary. Repentance requires abandoning sin, seeking Allah’s forgiveness and resolving not to return to wrongdoing. Where other people’s rights have been violated, those rights must be restored as far as possible.

The Qur’an must also become a guide to action, shaping how people earn their livelihoods, treat their families, conduct business and respond to disagreement. Believers must learn that not every desire deserves satisfaction, not every provocation requires a response and not every opportunity for profit should be accepted.

For Nigeria, moral renewal requires citizens to reject the double standards that weaken accountability. We cannot demand honest leadership while celebrating dishonesty when it benefits us. We cannot pray for peace while encouraging hatred, or demand justice while refusing to defend those outside our social, ethnic or political circles. Allah declares:

“Indeed, Allah will not change the condition of a people until they change what is in themselves” (Qur’an 13:11).

This verse is a reminder of personal and collective responsibility. It does not mean that every hardship is the fault of those who suffer it. Rather, it underscores the need to confront wrongful conduct and harmful practices that people and institutions have the capacity to change.

Nigeria’s search for peace, stability and progress must therefore include a commitment to integrity, justice, responsible leadership and respect for human dignity.