The influence of Islam in Mali dates back to the 15th century when its ruler converted to Islam.  There was a period of drought which came to an end by offering Muslim prayers and du`aa'.

The Empire of Mali arose from the ruins of Ghana Empire.  There are two important names in the history of Islam in Mali: Sundiata (1230-1255) and Mansa Musa (1312-1337).

Sundiata is the founder of the Mali Empire but was a weak Muslim, since he practiced Islam with syncretic practices and was highly disliked by the scholars.  Mansa Musa was, on the other hand, a devout Muslim and is considered to be the real architect of the Mali Empire.

By the time Sundiata died in 1255, a large number of former dependencies of Ghana also came under his power.  After him came Mansa Uli (1255-1270) who had made a pilgrimage to Makkah.

Mansa (Emperor) Musa came to power in 1312 and his fame reached beyond the Sudan, North Africa and spread up to Europe.  Mansa Musa ruled from 1312 to 1337 and in 1324-25 he made his famous pilgrimage to Makkah [Hajj].  When he returned from his pilgrimage, he brought with him a large number of Muslim scholars and architects who built five mosques for the first time with baked bricks.

Thus Islam received its greatest boost during Mansa Musa’s reign.  Many scholars agree that because of his attachment to Islam, Mansa Musa could introduce new ideas to his administration.

The famous traveller and scholar Ibn Batutah came to Mali during Mansa Sulaiman’s reign (1341-1360), and gives an excellent account of Mali’s government and its economic prosperity - in fact, a legacy of Mansa Musa’s policy.

It was during his reign that diplomatic relations were established with Tunis and Egypt, and thus Mali began to appear on the map of the world.

Islam in the Empire of Songhay

Islam began to spread in the Empire of Songhay some times in the 11th century when the ruling Za or Dia dynasty first accepted it.  It was a prosperous region because of its booming trade with Gao.

By the 13th century it had come under the dominion of the Mali Empire but had freed itself by the end of the 14th century when the dynasty was renamed Sunni.

The frontier of Songhay now expanded and in the 15th century, under the leadership of Sunni ‘Ali, who ruled between 1464-1492, the most important towns of the Western Sudan came under the Songhay Empire.

The great cities of Islamic learning like Timbuktu and Jenne came under his power between 1471-1476.

Sunni ‘Ali’s was a nominal Muslim who used Islam to his ends.  He even persecuted Muslim scholars and practiced local cults and magic.  When the famous scholar Al-Maghilli called him a pagan, he punished him too.

The belief in cults and magic was, however, not something new in Songhay.  It existed in other parts of West Africa until the time the revivalist movements gained momentum in the 18th century.

It is said of Sunni ‘Ali that he tried to compromise between paganism and Islam although he prayed and fasted.  The scholars called it merely a mockery.

Sunni ‘Ali’s syncretism was soon challenged by the Muslim elites and scholars in Timbuktu, which was then a center of Islamic learning and civilization.

The famous family of Agit, of the Berber scholars, had the post of the Chief Justice and were known for their fearless opposition to the rulers.  In his lifetime, Sunni ‘Ali took measures against the scholars of Timbuktu (in 1469 and in 1486).

But on his death, the situation completely changed: Islam and Muslim scholars triumphed.  Muhammad Toure (Towri), a military commander asked Sunni ‘Ali’s successor, Sunni Barou, to appear before the public and make an open confession of his faith in Islam.

On his coming to power, he established Islamic law and arranged a large number of Muslims to be trained as judges.  He gave his munificent patronage to the scholars and gave them large pieces of land as gifts.

He became a great friend of the famous scholar Muhammad Al-Maghilli.  It was because of his patronage that eminent Muslim scholars were attracted to Timbuktu, which became a great seat of learning in the 16th century.

Timbuktu has the credit of establishing the first Muslim University, called Sankore University, in West Africa; its name is commemorated until today in Ibadan University where a staff residential area has been named as Sankore Avenue.

Like Mansa Musa of Mali, Askia Muhammad Toure went on a pilgrimage and thus came into close contact with Muslim scholars and rulers in the Arab countries.  In Makkah, the King accorded him great respect; he was turbaned.

The King gave him a sword and the title of the Caliph of the Western Sudan.  On his return from Makkah in the year 1497, he proudly used the title of Al-Hajj.

Askia took such a keen interest in the Islamic legal system that he asked a number of questions on Islamic theology from his friend Muhammad al-Maghilli.  Al-Maghilli answered his questions in detail which Askia circulated in the Songhay empire.

Some of the questions were about the fundamental structure of the faith, such as ‘who is a true Muslim?’  and “who is a pagan?”  When we read Shehu ‘Uthman Dan Fodio’s works, we can see some of his arguments quoted on the authority of Al-Maghilli.

In other words, Al-Maghilli’s detailed discussions of the issues raised by Askiya Muhammad played a great role in influencing Shehu.

Islam in Kanem-Bornu Empire

Kanem-Bornu in the 13th century included the region around Lake Chad, stretching as far north as Fezzan.  Kanem today forms the northern part of the Republic of Chad.

Umme-Jilmi became a devout Muslim.  He left on a pilgrimage but died in Egypt before reaching Makkah.  Al-Bakri also mentions that Umayyad refugees, who had fled from Baghdad following plans to liquidate their dynasty at the hands of the Abbasids, were residing in Kanem.

With the introduction of Islam in Kanem, it became the principal focus of Muslim influence in the central Sudan and relations were established with the Arab world in the Middle East and the Maghrib.

Umme’s son Dunama I (1092-1150) also went on a pilgrimage and was crowned in Egypt, while embarking at Suez for Makkah, during the third pilgrimage journey.  During the reign of Dunama II (1221-1259), a Kanem embassy was established in Tunisia around 1257, as mentioned by the famous Andalusian historian Ibn Khaldun (d. 1406 C.E.).

It was almost at the same time that a college and a hostel were established in Cairo, named Madrasah Ibn Rashiq.  Toward the end of the 13th century, Kanem became a center of Islamic knowledge and famous teachers came from Mali to teach in Kanem.

By the middle of the 13th century, Kanem established diplomatic relations with Tuat (in the Algerian Sahara) and with the Hafsid state of Tunis at embassy level. 

The Kanem scholars and poets could write classical Arabic of a very high standard.  We have evidence of this in a letter written by the Chief scribe of the Kanem court dating from 1391 to 1392.

The historian Ibn Khaldun calls Dunama II as the ‘King of Kanem and Lord of Bornu,’ because his empire had expanded as far as Kano in the west and Wadai in the east.  It is said that Dunama II opened a Talisman (Munni or Mune), considered sacred by his people, and thus brought a period of hardship to his people.

In the late 14th century, a new capital of the Kanem empire was established in Bornu at Nigazaragamu by ‘Ali b. Dunama, also called ‘Ali Ghazi, who ruled during the period 1476 to 1503.

This thriving capital continued until 1811. ‘Ali revived Islam.  He was keen on learning its principles.  He used to visit the chief Imam ‘Umar Masramba to learn more about the Islamic legal system.  He, by his own example, persuaded the nobility and Chiefs to limit the number of their wives to only four.

The Islamization of Bornu dates from the time of Mai Idris Alooma (1570-1602).  We come to know about him through his chronicler, Ahmad bin Fartuwa.

  In the 9th year of his reign, he went on a pilgrimage to Makkah and built a hostel there for pilgrims from Bornu.  He revived the Islamic practices and made all and sundry follow them. 

He also set up Qadhis courts to introduce Islamic laws in place of the traditional system of customary law.  He built a large number of brick mosques to replace the existing ones, built with reeds.

In 1810 during the period of Mai Ahmad the glories of the Empire of Bornu came to an end, but its importance, as a center of Islamic learning, continued.

To be continued...

{mp3;oimedia/onislamen/audio_files/2014/10/02-11-14_History-of-Ashura.mp3;}

In this sermon, Sheikh Abdul Wahed Adeyemi, imam of federal polytechnic Offa, Kwara sate Nigeria, explained the meaning and history of Ashura

Anobi Muhammad (Ike Olorun ki O ma baa) so wipe: “Oore nla wa nibi gbigba Aawe Ojo Kewa osu Muharram Ashourah, ese odun kan seyin ni Allah ma n fi aawe na pare” Imamu Muslim ni o gba Hadisi na wa.

Gbogbo igba ni Musulumi ododo o ma gbiyanju lati sun mo Aseda ati lati ri oju rere Oluwa paapajulo ninu awon ojo aoaponle won yii. Asiwaju wa Muhammad (Ike Olorun ki o ma baa) se alaye oore nla ati laada ti o wa nibi Aawe Ashura .

Nigbati Ojise Olorun Muhammad de ilu Madinah ti o ri awon Yahoudi ti won n gba aawe Ojo Kewa Osu Muharam , Anobi bere pe kini itumo aawe ti won ngba yii? Won dahun wipe ojo yii ni Anobi Mussa segun Fir’aona ati awon omo ogun re, Anobi waa so wipe awa Musuluni ni a leto ju lati ma gba aawe yii, bi Ojise Olorun se bere si ni gba aawe yii niyen o si tun so fun awon Musulumi ki won o ma gbaa.

Leyin igba die ti awon Musulumi n gba aawe yii, awon Saabe so fun Ojise Olorun wipe ojo yii kana ni awon Yahoudi n gba aawe ti won na - ninu ohun ti ko si leto ninu Islamu ni ki awa Musulumi ma kose awon elesin miran - Ojise Olorun so fun won wipe

“Lati odun to n bo a o bere si ni gba aawe ojo kesan pelu re, lati fi yapa awon Yahoudi”. Imam Ahmad ni o gba adisi na wa.

Ibn Abas (Ki Olorun yonu si) so wipe: Ninu aawe  ti Ojise Olorun ka kun pupo lati gba leyin Ramadana ni aawe Ashura wa.   Anfani nla ni ojo yii je fun awa Musulumi, ese odun kan ni Olorun o fi pare fun eniti o ba gba aawe ojo kewa osu Muharam yii.

 Ninu Ike Olohun nipe O fe ki awa ninu awon eni mimo ni aiye ati ojo ikehin, idi niyii ti O fi fun wa ni awon ojo alaponle paapa julo Ashura ojo alalubarika ati ipa ese re.

 Ni afikun, pelu Aawe ojo Ashura yii, o leto ki a tun gba aawe ojo Kesan ati ojo Kokanla gege bi egbawa Hadisi miran se wa .

Sheikh Ibn Al-Qayyim so ninu oro won wipe ona meta ni a fi le gba aawe Ashura:

1- Gbigba aawe ojo meteta (Ojo Kesan, Ojo Kewa ati Ojo Kokanla) osu Muharam

2- Gbigba aawe Ojo Kesan ati Kewa.

3- Gbigba Aawe Ojo Kewa Ashurah nikan soso.

Pelu gbogbo alaye ti a se yii, eniti o ba ni agbara lati gba ojo meteta ki o gba, ti o ba si je wipe ojo meji –Ojo Kesan ati Ojo Kewa - ni agbara wa fun ki a gba bakana, eniti ko ba ni agbara lati gba aawe ojo meji lera won pelu idi pataki, ti o si n beru ki ojo nla Ashura yii ma bo man ohun lowo ki o gba ojo yii nikan.

Ki Olorun gba ni esin fun wa.

{mp3;oimedia/onislamen/audio_files/2014/10/02-11-14_History-of-Ashura.mp3;}

In this sermon, Sheikh Abdul Wahed Adeyemi, imam of federal polytechnic Offa, Kwara sate Nigeria, explained the meaning and history of `Ashura’.

Ibeere:

As-salamu `alaykum. Kini Islamu so nipa obirin ti o ntu asiri ibusun ati ajosepo pelu oko re fun awon ore re?

Idahun:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Ni Oruko Olohun Oba Ajoke Aye, Oba Asake Orun. Ope ni fun Olohun, Ike ati ige ki o maa ba Asiwaju eda Muhammad.

Ni akoko, adupe lowo arabinrin ti o bere ibeere yii. Adua wa ni wipe ki Allah fi oore ati opolopo alubarika si gbogbo aarin lokolaya ki o si tun le aburu jinna si won.

Idahun si ibeere yii, Sheikh `Atiyyah Saqr, olori ijohunn, igbimo ti o nmu ojuto Al-azhar idajo esin, so ninu awon idajo won wipe:

Ninu awon asiri lokolaya ti ko leto ki o han si elomiran lailai ni asiri ori ibusun won.

Imamu Ahmad ibn Hanbal gba egbawa adisi kan lati odo Asma' bint Yazid ibn As-Sakan wipe, Asma' wa ni odo Ojise Olohun (Ike Olohun ki o ma baa), pelu awon okunrin ati obirin lorisirisi, Anobi Muhammad so nibi ijoko yii wipe:

“ O seese ki o wa ninu eyin okunirn ti yio maa tu asiri ajosepo re pelu iyawo re si ita, beeni  ninu eyin obirin ti yio maa tu asiri ajosepo re pelu oko re si ita” gbogbo awon ti o wa nibi ijoko yii dake.

Sugbon Emi (Asma’) so wipe: Ire Ojise Olohun! Iru iwa yii wa ni owo awa obirin, bakana o wa ni owo awon okunrin na.

Asiwaju Eda so wipe: “E jinna si iru iwa bayii, iwa yii da gege bi Esu lokunrin ti o pade Esu lobirin ni gbangba ita, ti awon mejeeji wa ba ara won ni ajosepo ni iwaju awon eniyan”.

Bakana, Abu Sa`id Al-Khudri gba adisi wa lati odo imamu Muslim wipe, Ojise Olohun (Ike Olohun ki o ma baa) so wipe: “Dajudaju, awon eni ti o buru ju lodo Olohun ni Ojo Ikehin ni, Okunrin ati iyawo ti won ni ajosepo pelu ara won, ti awon mejeeji wa lo ntu asiri re fun awon ore won.”

Ko leto ki asiri oko ati iyawo maa han si ara ita, iru iwa bayii a ma tu ebi beeni a ma da igbesiaye lokolaya ru.

Oro ti o ba ti koja arin eniyan meji ti kuro ni asiri. O ye ki asora fun awon eniti o je wipe oro-oloro ni awon ma nse iwadi re kaakiri papaajulo oro oko ati iyawo lati de ile won ru.

Eewo ni fun oko ati iyawo ki won o maa fi asiri ara won han si ita. Tokotayo otito kii bawon da iru e lasa koda ki o je si awon ara-ile ati awon ebi awon mejeeji.

Kosi ohun ti oburu nibi ki iyawon so iru asiri bayii ni ile ejo tabi fun awon alatunse ododo ti won fe alafia ati irorun fun awon mejeeji.

Ni ipari, Ko leto fun okunrin ati obirin lati maa tu asiri lokolaya won si ita, ko ye ki alagata o mo ohun ti o nsele ninu ile won, paapajulo lori ibusun won, iwa buruku, iyepere ati ainitiju  ni fun enikeni ti o ba yan iru iwa bayii ni aayo.

Musulumi ododo gbodo jinna si iru iwa yii, Islamu lodi si iru igbese yii beeni kosi ninu iwa omoluabi.

Olohun ni onimo julo

This is not an article about how to pray or when to pray, this can be found in other places, it is instead a commentary on the power entrenched in the postures and phrases of the prayer.

In the previous article we looked at some of the benefits of the postures imbedded in the prayer.

We learned that the obligatory actions benefit us in many ways, physically, emotionally and spiritually.

Prayer establishes and reinforces our connection to God; from it we gather numerous blessings and benefits.

Any study of Islamic prayer will explain that there are two forms of prayer. One is ritualistic with formal requirements and manners; certain postures and phrases.

This is what Muslims refer to as prayer and our discussion about benefits of the postures, movements and positions began in part 1.

In ritual prayer the postures we make and the words we say are for a specific purpose. They are a means to a specific end.

Prophet Muhammad said that, “When any one of you stands to pray, he is communicating with his Lord, so let him pay attention to how he speaks to Him.” (Sahih Al-Bukhari)

The postures of prayer are symbolic of humankind’s relationship with God. We stand and assert our existence, we bow to show humility and we prostrate in awe of our Creator’s Power and Strength.

From this state of complete abasement we acknowledge our complete reliance on and need of God.

God however is not in need of our prayers; it is us, the frail human being that is in constant need of His protection and love.

Thus the postures of prayer are not a random set of movements.  We are about to discover that the phrases of prayer, the words we repeat at least 17 times every day,  are also not a random set of sounds and syllables.

Let us begin with the words Allahu Akbar. God is the greatest. It is an affirmation that there is none greater and thus none more worthy of worship then God himself.

We raise our hands and say Allahu Akbar and this signifies the beginning of our audience with Almighty God.

We put the world behind us and the prayer has begun, our connection is secure. Throughout the prayer we repeat the phrase, Allahu Akbar, God is the greatest, over and over.

It keeps us focused on the awe and reverence of the one before whom we’re praying. It constantly reminds us of the greatness of the Creator and the insignificance of this world.

After beginning the prayer, the believer seeks refuge from Satan and recites the opening chapter of the Quran.

This is the chapter that is often referred to as “the mother of the book”. At that time the Arabs named anything that concisely summarized something, as the “mother” of that thing. 

Al-Fatihah or The Opening is the name of the first chapter of Quran. Due to the magnificence of the words in this chapter hundreds of books, articles and essays have been written on it.

A believer repeats these words every day, again a minimum of 17 times and the blessings it brings roll off our tongues and tighten the bonds between God and His human creatures.

The Al-Fatihah is a cure of all despondency and all melancholia. It is an obligatory part of our audience with God and it confirms our belief in all that Islam entails.

{You alone do we worship and from you alone do we seek assistance.} (Al-Fatihah 1: 5)

Another small portion of Quran is recited before we begin to move through the postures already discussed. Allah  uses very specific words with very specific meanings and contemplating His words of guidance and reassurance is very much recommended.

However, reciting Quran is not allowed as we move into the body of the prayer. The phrases we use in the prayer are predominantly to praise God.

The bowing position, known in Arabic as ruku` is established by bending until the back is horizontal, putting one's hands on one's knees, and remaining in that position until one becomes calm.

In his book Inner Dimensions of Islamic Worship, Islamic scholar Al-Ghazali said: “Bowing and prostration are accompanied by a renewed affirmation of the supreme greatness of God.

In bowing you renew your submissiveness and humility, striving to refine your inner feeling through a fresh awareness of your own impotence and insignificance before the might and grandeur of your Lord.

To confirm this, you seek the aid of your tongue, glorifying your Lord and testifying repeatedly to His supreme majesty, both inwardly and outwardly.”

“The closest a person is to His Lord is when he is in prostration.” (Sahih Muslim)

Prayer is a gift from our Creator and Sustainer; it is a gift that allows us to get through each day, each hour, each minute of this worldly life, that even at the best of times can be fraught with uncertainty and fear.

There is great wisdom in the postures and phrases of prayer.

Taken with slight modifications from:islamhouse

Ibeere:

As-salamu `alaykum. Mo nlo oogun kan bi igba die seyin si aisan ti o nsemi, sugbon oti oyinbo tabi ibile ni mo fi nlo oogun yii. Ibeere mi ni wipe nje o leto lati maa fi oti lo oogun bi ? Bakanna lofinda ti o ni oti ninu, nje o dara lati lo?

Idahun:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Ope fun Olohun, ike ati ige ki o ma baa Ojise Olohun Muhammad.

Adupe lowo onibeere yii, eleyi ti o nse afihan wipe iberu Olohun wa ni okan won, ki Olorun fi alekun iberu re si okan gbogbo wa.

Oranyan ni fun Musulumi lati mo nipa gbogbo ohun ti o ba fe maa je tabi mimu, koda ni lilo gege bi oogun si aisan ti nda ago ara laamu.

 Gege bi Musulumi ododo, a gbodo gba wipe aisan ati iwosan lati odo Olohun ni gbogbo e ti nwa. Anobi Muhammad (Ike Olohun ki o ma baa) pawa ni ase wipe ki a maa lo oogun si aisan ti o ba nse wa, sugbon ki a jinna si fifi ohun eewo se iwosan ara wa.

O leto ki a maa wa iwosan si aisan ara wa, wiwa iwosan yii a tun maa je oranyan ni igba miran.

O ye ki a maa fi awon inkan daadaa se iwosan si aare, ko leto ki a maa fi inkan eewo se iwosan rara.

Won gba adisi wa lati odo Asiwaju Eda wipe:

“Olohun fi aisan ati aare si aarin awon eda, O si fi iwosan aisan na pelu re, gbogbo aisan pata ni Olohun pese iwosan fun. E wa iwosan si awon aisan yin, sugbon e ma se fi inkan eewo se iwosan.” (Abu Dawuud ni o gba adisi na wa lati odo Abu al-Darda’).

Fun idi eyii, ko leto ki ama fi inkan eewo gege bi oti, ogogoro, emu ati beebelo se oogun si aisan.

Tariq ibn Suwayd al-Ju‘fi (Ki Olohun yonu sii) bi ojise Olohun leere oro nipa oti ti Asiwaju Eda se ni eewo fun lati ma mu, Tariq nsofun Anobi Muhammad wipe ohun nfi oti yii lo oogun ni, Ojise Olohun dahun wipe:

“ Oti kiise iwosan rara, koda aare ati aisan ni o je.”

Siwaju si, gbogbo inkan ti o ba ti npa lakaye, tabi ti kiije ki a mo ohun ti a ba nse,tabi o ba nfa akoba fun ara ni eewo. Anobi Muhammad so wipe:

“Gbogbo inkan ti o ba ti nfa inira tabi akoba fun ara ni eewo.” (Imamu Bukhari ati Muslim ni won gba adisi na wa lati odo Abu Musa)

Leyin gbogbo awon eri aridaju ti a ka seyin wonyi, kosi iyemeji nibi eewo fifi oti lo oogun si aisan. Bakanna opolopo awon

Shaykh-ul-Islam Ibn Taymiyah (Ki Olohun yonu sii) so ninu awon oro re wipe, “Ti oti ba da sinu omi ti oti yii si leke re, ti iyipada Kankan ko ba omi yii, kosi ijiya Shariah hadd fun eniti o ba mu iru omi bee, toripe kosi iyato Kankan ti o de baa.”

 Awon igbimo agbaye ti o nmu ojuto agboye Islam so wipe: “…O leto ki a lo oti lati fi toju oju egbo tabi apa, bakanna o leto lati lo fun pipa eera ati awon kokoro miran. Igbimo yii tun so wipe kiise eewo ni lilo ipara tabi lofinda ti o ba ni eronja oti ninu.”

 Ni ipari, gege bi afenuko awon opolopo awon onimimo, ko leto ki a ma lo gbogbo oogun ti o ba ti ni oti ati awon inkan eewo miran ninu lati fi se iwosan, ni odiwon ti anfani bati wa lati fi inkan eto se iwosan aare.

 Gbogbo aisan pata ni Olohun ti pese oogun re pelu re. Gbogbo oogun oyinbo tabi ibile tabi lofinda tabi ipara ti o ba ti ni oti ninu ni a gbodo jinna si.

Olohun ni Onimo Julo.

A feature story published by Anadolu Agency last week (1^st. week of June, 2014) drew the attention of an international audience to Chrislam, a religion or faith said to be combining Christianity and Islam together as can be seen from the name.

Therefore, I googled the name and I would like to share with you a great deal of what I have found out regarding that ‘religion’ and, then, Chrislam will be put to the test of authenticity as far as Islam is concerned.

Historical background

According to the sources this article is based on, Chrislam /krɪslɑːm/ is a Nigerian syncretic religion which mixes elements of Christianity and Islam.

Chrislam was originally founded by Tela Tella in the 1970s and it predominantly exists in Lagos, Nigeria.

Its followers recognize both the Bible and the Qur’an as sacred texts, and practice “running deliverance,” a distinctive practice of spiritual running which members liken to Joshua’s army circling Jericho, or the Muslim practice of circumambulating the Ka`bah in Makkah.

Today, adherents of Chrislam follow Shamsuddin Saka, a religious leader in Nigeria, who claims to be a messenger sent by Allah to bridge the religious divide and to bring together Muslims and Christians like never before.

It is worth-mentioning here that while Tela Tella’s congregation had about 500 worshippers only, Saka’s has about 1.500 adherents who endeavor to attract others to join their faithful community.

Faith and rituals

Saka, who was a born Muslim but is now a renegade as he converted to Christianity, claims that he felt called by God to launch his Chrislam ministry following a pilgrimage to Makkah.

He told Public Radio International (PRI) that God told him to “make peace between Christian and Muslim,” thus he has sought to embark on that very mission.

In the weekly congregation, the worshippers led by Saka begin their worship by praying at the Jesus alcove and then “running their deliverance” - sprinting laps around the mosque’s mosaic-tiled courtyard, praying to the one God for forgiveness and help.

They say it’s akin to Israelites circling the walls of Jericho - and Muslims swirling around the Ka`bah shrine in Makkah as is mentioned above.

To facilitate this trend, namely, the merging between elements of Christianity and Islam, Saka keeps a copy of the Qur’an side by side with a copy of the Bible in his house of worship.

Moreover, he frequently preaches from both books to his congregation of followers. He uses Christian and Muslim religious chants and, amazingly enough, his sermons are shown on local television to gain a maximum impact.

Saka is revered by his followers, as they call him “His Royal Holiness,” “The Messenger” and “Ifeoluwa” (or “The Will of God).

Sunday morning services begin with recitation from the Qur’an. While Islamic invocations are uttered, the environment is reminiscent of a Pentecostal church service.

The Chrislamic people believe that Muhammad, Moses and Jesus were all great prophets and we need to love them all.

The people of the congregation are also free to shout out the name of Allah or God in worship.

Christmas, Easter, Ramadan and other Christian and Islamic religious celebrations are accepted and celebrated.

Inside their place of worship there is an altar where the worshipers pray and seek the face of God.

They believe in evangelism and try to convert new members every day. Finally, they see no fault with mixing the two religions.

Criticism leveled at Chrislam

Many Christian leaders, particularly in the evangelical realm, reject the central tenets of Chrislam. Here I will cite some accounts of their reactions which may contain bad words about Islam and Muslims.

These accounts are cited to see how these ‘called’ religious leaders see us and the faith we do adhere to!

Some have criticized Chrislam, citing irreconcilable differences between its two component religions, namely Christianity and Islam.

On his Christian Post blog back in 2011, David Dollins wrote a piece denouncing the concept called, “Chrislam - A Spirit of Antichrist.”

Therein, he proclaimed, “Scripture itself declares ‘Chrislam’, the mixing of Christianity and Islam, to be a Spirit of Antichrist!” Dollins continues:

What should the Church do now? We must get back to proclaiming that Jesus Christ is the only way of salvation without fear of reprisal.

We must defend and preach the deity of Jesus, that He is the one true God and there is no other. Then we must also boldly proclaim the Holy Scriptures, not the Quran, as the inspired and inerrant Word of God.

Faith commentator Bill Muehlenberg agrees with this assessment, calling those Christians who embrace Chrislam “misguided.”

He claims that the use of a mixed-faith approach allows Muslims to enter into Christian circles in an effort to make those who do not embrace Islam “second-class citizens.”

The two faith systems, he believes, are “fully incompatible” and that their differences far outweigh their similarities. He continues:

Bringing a false religion like Islam into the Christian churches is really the beginning of the end of those Christian houses of worship.

Effectively signing your own death warrant by foolishly seeking for some sort of theological equivalence here is not the way to go.

We help no one with that approach. It simply undermines the Christian faith and does an injustice to our Muslim neighbour who desperately needs to be set free from the bondage of Islam and released into the freedom of the gospel of Christ.

“Clearly, Islam and Christianity are mutually exclusive. Both claim to be the only true way to God, but both cannot be right,” adds Christian Pastor John MacArthur.

“There is no atonement in Islam, no forgiveness, no savior, and no assurance of eternal life. The gospel of Jesus Christ is a message of hope; Islam is a religion of hopelessness.”

These, of course, are some of the objections some prominent Christian figures have in relation with the faith of Chrislam.

Moreover, these accounts show the way these religious figures see Islam and Muslims and this is not the right place to refute their false allegations and poisonous opinions.

As for Muslims in general and Muslim scholars in particular, my recent search on the Internet proved that none has ever tackled the issue of Chrislam – not even the major Islamic websites; a matter which suggests that either they accept it, or consider it too unworthy to be tackled.

Certainly, I do believe in none of the above. I do believe that there is no sane Muslim scholar who can accept such a hoax and blasphemy and at the same time I cannot ignore the issue as international media have brought it to the surface and investigated its origin, rituals and objectives.

That is why this article came to life by the grace of Allah and thanks to the efforts of the diligent staffers of www.onislam.net.

To be continued…

Al-Mubarakpuri, Safiur-Rahman (2000). Tafsir Ibn Kathir: Abridged. Dar-u-ssalam Publications, Riyadh.

Anadolu Agency: https://www.facebook.com/AnadoluAgency.AR?group_id=0&filter=1

Chrislam homepage: www.chrislam.org

Hallowell, Billy. What Is ‘Chrislam’ & Why Are Its Followers Merging Christian & Islamic Theology?, www.theblaze.com.

Hammad, Ahmad Zaki. The Gracious Qur’an: A Modern-Phrased Interpretation in English. Arabic-English Parallel Edition. 2009. Lucent Interpretations, LLC. USA.

http://www.alukah.net/

http://www.saaid.net/

Janson, Marloes. Chrislam: Forging Ties in a Multi-Religious Society: http://www.egodiuchendu.com/

McLaughlin, Abraham. In Africa, Islam and Christianity Are Growing and Blending. The Christian Science Monitor, January 26, 2006: www.csmonitor.com

Nick Peters. What is Chrislam?: www.carm.org

Sahih Al-Bukhari Translation. Electronic version.

Siddiqui, Abdul Hamid. Translation of Sahih Muslim. Version 1.02.

www.allafrica.com

www.Google.com

www.Islamway.net

www.johina.net

www.wikipedia.com

{mp3;oimedia/onislamen/audio_files/2014/10/Alubarika-ati-Oore-Ifokantan.mp3;}

Ninu kutubah Jimoh yii, Sheikh Adam Kewuyemi, imamu Masalasi ijoba, ipinle Ogun, orileede Nigeria, se isiti nipa pataki ola, iyi ati alubari ti o wa nibi kaki Mulumi ododo oni ifokantan.

We need to cultivate in ourselves qualities that will help us stay away from sin and make it easy for us to repent when we fall into sin. The following ten qualities can give us the strength and resolve we need: 

1. A strong resolve.

The strength and weakness of our resolve is an important factor in whether we are going to fall into sin. It is one of the reasons why people exhibit inconsistent behavior, repenting today and sinning tomorrow, then repenting again on the next. 

There are ways to strengthen our resolve. We can to turn our hearts to Allah, beseech Him in supplication, and keep wholesome company.

An optimistic outlook also helps, as is developing the habit of trying again after failure and avoiding despair. 

2. Asking Allah’s help.

We should beseech Allah in our supplications and ask Him to make us sincere in our repentance and accept it from us.

Abraham used to call upon Allah with the words:

{Our Lord, make us Muslims [in submission] to You and make our descendants a Muslim nation [in submission] to You, and show us our rites and accept our repentance. Indeed, You are the Pardoner of Sins, the Merciful.} (Al-Baqarah 2: 128).

   Prophet Muhammad used to say, “My Lord! Forgive me and pardon my sins. Indeed, You are the Oft-Forgiving, Most Merciful.” [Sunan Al-Tirmidhi (3434) and Sunan Abu Dawud (1516)]

  3. Keeping away from environments that tempt us to commit sin.

People are like the company they keep. And they will be resurrected in the Hereafter along with them. 

4. Avoiding pessimism and despair.

These negative feelings are Satan’s biggest window into our hearts.

Those who commit sin often have a defeatist attitude. It is impermissible for a Muslim to dwell in despair. Allah says: {Never despair of Allah’s mercy. No one despairs of Allah’s mercy except the unbelieving people.} (Yusuf 12: 87) 

We can help ourselves avoid despair by remembering the Prophet’s words: “I swear by Him in whose hand is my soul, if you were a people who never sinned, Allah would take you away and replace you with a people who would sin and then ask His forgiveness so He could forgive them.” [Sahih Muslim (2749)] 

We should also remember that the Prophet said: “All the descendants of Adam are sinners, and the best of sinners are those who repent.” [Sunan Al-Tirmidhi (2499)] 

5. Striving to do good.

All people are capable of doing good. We should engage more in prayer, reading the Qur’an, asking Allah’s forgiveness, fasting, and His remembrance.

We should call other people to righteousness and discourage them from sin. We should be kind to our parents and help others. We should do whatever good we can. Allah says:

{And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. This is a reminder for the mindful. And be patient, for Allah will not let the reward of the righteous be lost.} (Hud 11: 114-115) 

When we are sincere to our Lord, and therefore sincere in our repentance, Allah helps us and makes things easy for us.

In the Qur’an Allah mentions those who will be punished, then says: {Except for those who repent, correct themselves, hold fast to Allah , and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward.} (An-Nisaa’ 4: 146)

7. Avoid Distant Hopes.

Be aware that life is short The Prophet said to Ibn `Umar: “Be in this world as if you are a stranger of a wayfarer on the road.” [Sahih Al-Bukhari : 6416]  Ibn `Umar would later comment on this by saying: “When you go to sleep at night, do not expect to wake up the next morning, and when you wake up, do not expect to live until nightfall. Take advantage of your health while you have it, and take advantage of your life while you are still alive.” 

8. Contemplating the harmful effects of sin. These are many. They include: 

A. Being deprived of religious knowledge: This knowledge is the path to Paradise. Knowledge is the light that Allah places in our hearts, and sins extinguish this light.

When the eminent jurist Shafi`i was a child studying under Maliki, Maliki notices his keen intellect and quick understanding. He gave Shafi`i the following advice: “I see that Allah has placed light in your heart. Do not extinguish it with the darkness of sin.” 

B. Being deprived of sustenance: In the same way that piety draws Allah’s provisions near, abandoning piety draws poverty near. Allah says:

C. Finding life’s difficulties compounded: Allah makes things easy for his righteous servants. He says:

{And whoever fears Allah, He will make matters easy for him.} (At-Talaq 65: 4) The opposite is equally true. The effects of sin even affect the sinful person’s servants and vehicles.

They become a source of worry and stress. It is out of Allah’s mercy that everyone enjoys the world, whether they are believers or unbelievers, righteous people or sinners.

However, nearness to Allah is a source of contentment and inner peace. Allah says:

{Those who believe in Allah, He guides their hearts aright} (At-Taghabun 64: 11)

and:

{It is only through the remembrance of Allah that the heart finds ease.} (Ar-Ra`d 13: 28).

Ibeere:

Eyin Onimimo ninu Islam, As-salamu `alaykum. Moni awon ore alabarin ti won kiise Musulumi, inu awon ore mi yi a maa dun ti won ba fi oti se ebun fun won. Nje o leto fun mi gege bi Musulumi ododo lati maa fi oti se ebun fun awon ore mi yii?

Idahun:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Ope fun Olohun, ike ati ige ki o maa ba Ojise Olohun Muhammad.

Adupe lowo omoiya wa fun ibeere yii. Inu wa a maa dun ti a ba ri awon odo Musulumi ti won ba nbere nipa eko Islamu. Gege bi Al-kurani Alaponle ti se alaye fun wa wipe ki a maa bere ohun ti o ba ruwa loju lowo awon onimimo ijinle ati awon alufa esin.

Nipa ibeere yii, Islamu se oti mimu ni eewo beeni o tun se fifi se ebun na ni eewo pelu.

Alaye lekun rere lori ibeere yii, Agba onimimo ijinle nipa Idajo Islamu, Sheikh Yusuf Al-Qaradawi, so wipe:

Eewo ni fun Musulumi ododo lati gba eyikeyi ninu oti –oyinbo tabi ibile- lowo eniyan tabi ki ofi se ebun, toripe eni mimo ni Muslumi ko si leto fun lati gba inkan miran yato si ohun ti o mo peregede.

Won gba adisi wa lati odo Ojise Olohun (Ike Olohun ki o ma baa) wipe, arakunrin kan mu igo oti lile wa fun Anobi Muhammad gege bi ebun ni ojo kan, Ojise Olohun so fun arakunrin yii wipe, “Eewo ni oti je ninu Islamu”.

Arakunrin bere wipe, se eewo ni tita re na? Ojise Olohun dahun wipe: “Eniti O se mimu re ni eewo Ohun nani O se tita re ni eewo pelu.” Arakunrin tun bere wipe, nje mo le fun eniti kiise Musulumi bi? Ojise Olohun dahun wipe: “ Eniti O se oti ni eewo Ohun  nanni O se fifi se ebun re ni eewo fun eniti kiise Musulumi.” Arakunrin tun bere wipe, kini ki nfi se? Ojise Olohun dahun wipe: “Da si ile ile.” (Imamu al-Hamidi ni o gba wa ninu Tira re Musnad)”.

Ni ipari, ko ni eto lati fi oti lile, emu, ogogoro ati beebelo se ebun fun enikeni. Gbogbo ohun ti Islamu ba ti se ni eewo ko ye ki a fi se ebun fun elomiran, beeni ko ye ki a gba lowo eniti kiise Musulumi. Ki a ma tori wipe ebun ni won fi se fun wa ti Islamu o si fe ki a ma ko ebun.

Inkan mimo ni Islamu nfe ki a maa fi se ebun, beni ohun nan sini ki a maa gba gege bi ebun.

.

Olohun ni onimo julo

The Almoravids was a Berber Muslim dynasty that became established from the Western Sahara desert in the middle of the eleventh century and extended its reach to rule all of the lands from the Senegal River in West Africa to Ebro River Spain.

Leaders of the Almoravids were charismatic, powerful and vibrant. Just as people of the desert should have lived, the Almoravids had a vivid picture and understood the importance for cooperation between townsmen and farmers of the oasis. .

They were camel riders from the Western Sahara desert of the mid-eleventh century to build what became the most powerful Islamic empire in western Islam.

History

Before they were called Almoravids, they were mostly nomads that traveled the western Saharan desert at a place known as Mauritania today.

They raised goats, sheep, and camels and sustained a living in the rearing of these livestock. They endured in their effort to survive the rough weather conditions of the desert and its landform.

Lifestyle

The Almoravids designed a system of alternating their use of land and the trade of goods they produced.

Farmers produced and cultivated winter grains under date palms of oasis, spring wheat and vegetables. After a certain number of years of this cultivation, they would allow nomads to use these lands to pasture their livestock.

The nomads then traded products from their livestock such as wool or diary with the Almoravids. Because of this cooperation, which took place around Sijilmasa, the oasis city in southeast Morocco, the people of Sijilmasa requested the Almoravids to take charge of their city and expel the tyrannical rulers of the Bani Wanudin tribe.

The Almoravids became successful in ousting the tribe and extended their reach to Audaghust on the south end of the desert. Both Sijilmasa and Audaghust were port cities that were a means to transit gold from West Africa to the Mediterranean world.

With these two cities, the Almoravids became wealthy enough to build an Islamic empire. The way in which the Almoravids expanded their kingdom was to besiege cities and take control of it. They had a succession of Amirs that undertook the conquest. 

Conquests and the Islamic Revival

Now Islam was a vital strength to the Almoravids rise to power. Yahya Ibn Ibrahim, the great chief of Sanhaja confederation of tribes in the Western Sahara desert traveled on pilgrimage to Mecca along side other Sanhaja high chiefs.

In his journey, now returning home, had a commitment to bring Islam his community even though his understanding of the religion was not that much. Ibn Ibrahim heard sermons from a famous teacher, Abu Imran al-Fasi.

What he understood alarmed him and caused him to understand that Islam was differently taught from what he had seen in the great learning centers he had visited. He later understood Islam as a way of life the prophet Muhammad practiced some 400 years ago.

The then caliph and representative of the Muslim world had his base in Baghdad, Iraq. Now Ibn Ibrahim had learned that in the al Maghrib region, the religion was polarized into rival factions such as the Sunni and Shi’ite groups.

The unity of Islam has become divided because of two Caliphs, the Umayyads of Andalusia who were Sunni, and the Fatimids of Ifriqiya, who were Shi’ite.

Fall of the Empire

Ali ibn Yusuf who was not raised in the desert was just like his father, Yusuf Ibn Tashfin, the Saharan who was more adapted to the urban environment invaded Iberia in 1119 and 1121, but lost in defeat, as the French had assisted the Aragonese to recover Zaragoza.

After Ali ibn Yusuf's death in 1143, his son Tashfin ibn Ali lost ground rapidly before the Almohads. In 1146 he was killed after attempting to escape defeat in Oran.  

His two successors were Ibrahim ibn Tashfin and Ishaq ibn Ali, but their reigns were short. The conquest of the city of Marrakech by the Almohads in 1147 marked the fall of the dynasty, though fragments of the Almoravids (the Banu Ghaniya), continued to struggle in the Balearic Islands, and finally in Tunisia.

Messier A. Ronald. “The Almoravids and the meanings of Jihad” Santa Barbara Oxford, England: Praeger 2010.

Mones, H. (1988), "The conquest of North Africa and Berber resistance", in M. Elfasi, ed., General History of Africa, Africa from the Seventh to the Eleventh    Century, UNESCO. 1992 edition, Ch. 9, p. 224-46.

I was not a conscientious Muslim. As I entered my freshman year of high school, I had one very specific goal which I was determined to accomplish: to become popular. "Piety" was not consistent with this goal - at least not in my perspective.

It was for this reason that I expressed disdain when my dad announced we would be undertaking the religious journey to Mecca in the summer following my freshman year of high school.

I recall telling a friend, "Man, I'm scared. I don't want to change!" I knew people went to Mecca and then became super religious. I didn't want that to happen to me.

Mecca

  As we entered the Grand Mosque, my dad told my mom, my brother, and me to keep our eyes down until we reached the opening of the Masjid, until we were in a space which would allow for our first glimpse of the House of Allah , the Ka'ba, to be in our full view.

As we walked through the halls of the Grand Mosque, I heard my mom and dad crying. I knew this was supposed to be a spiritual experience. I could see that they were going through something incredible, but I felt nothing.

I felt absolutely nothing. Finally, we approached steps which led to a great opening. At this point, my dad instructed, "Look up." ALLAH! In that moment, my vision was suddenly filled with the beloved Ka'ba. As if awakened from the dead, as if beating for the first time, my heart was immediately gripped indescribably.

It suddenly filled with this unexplainable, fully tangible presence of the Creator of the Universe. I began to bawl; I was struck with the realization that this feeling, this closeness to God, could only happen because He truly exists.

When we returned to America, I had difficulty maintaining my spiritual awakening. I decided that I would begin to read the Qur'an.

I reasoned that I could watch hours of television a day and so, at the very least, I had an obligation to read at least five pages a day. I hadn't touched the Qur'an in years.

I'm not Arab, I was not raised knowing Arabic; I had just learnt how to read the letters when joined together when I was really young, like many Muslim children.

I hadn't practiced reading Arabic in so many years that I was painfully slow at it; reading five pages easily turned into an hour ordeal, if not longer. I didn't understand anything I read, but I kept trying.

One day, my mom passed by my room and suggested, "Maryam, why don't you read it in English? At least then you'll understand what you're reading." To me, this was a lucrative suggestion; I was a really fast reader in English.

If I read half the page in English and half of it in Arabic, it'd take much less time to get through five pages a day. I began and I transformed. Reading the Qur'an in English and being able to come to an understanding of what its message conveyed captivated me.

I began to change internally and it slowly took hold of my external being; my thoughts, my intentions, my actions... I slowly began to internalize a conscientiousness that revolutionized my life.

I was mesmerized by the Qur'an and it was then that I decided I would undertake memorizing it. It took me over seven years to memorize the Qur'an. In the time span that I spent memorizing, I had other responsibilities simultaneously.

I was either studying or working full time (or a combination of both), I was the president or lead figure of an organization or community work, and I had familial responsibilities.

However, the majority of the memorization occurred in America, amidst a crazy schedule. I memorized while I had to take care of life responsibilities; you, too, can memorize while taking care of business.

10 Tips for Serious Seekers of the Qur'an 

1- Realize the Reason, Know Allah is Your Guide 

 - Why memorize the Qur'an? Because it will give you a constant, incredible, and personally special relationship with The Creator, with The Sustainer, with The One Who has power over all things. 

 - You want the best of both worlds? It's through the Qur'an. It's through memorizing, understanding, loving and most importantly, living it. 

 - When one is sincere about memorizing it, one needs to be completely aware of the heavy responsibility and glorified honor of living as Allah's servant and carrying His words in their hearts. This must translate into their actions. The key: Sincerity.

Make the Intention to Invest in Your Akhira (Hereafter)

The Prophet Muhammad (peace and blessings be upon him) taught us, 'The Qur'an will meet its companion on the Day of Resurrection when his grave is opened for him, in the form of a pale man.

It will say to him, 'Do you recognize me?' He will say: 'I do not recognize you.' It will say: 'I am your companion the Qur'an, who kept you thirsty on hot days and kept you awake at night.

Every merchant benefits from his business and today you will benefit from your good deeds.' He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world.

They will say: 'Why have we been clothed with this?' It will be said: 'Because your son used to recite Qur'an.' Then it will be said to him: 'Recite and ascend in the degrees of Paradise,' and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.' (Ahmad and Ibn Majah)

- Allah Most High says in a Hadith Qudsi (record containing the words of God), "When my servant takes one step towards Me, I take ten steps towards him. When my servant comes walking towards me, I come running towards him."

Recognize that you are not alone; that it is the One Who revealed these words Who will help you learn and retain them. The struggle must begin with the servant, but the Lord is the One Who will continually open the way and aid you through the struggle.

- When it's Hard, There is Twice the Reward

- Wait, what? You don't understand Arabic? Wait, what? You aren't Arab? Wait, you're Arab, but your tajweed (rules of recitation/pronunciation) is really off?

For you, the Prophet Muhammad (peace and blessings be upon him) has shared words of encouragement, "Such a person who recites the Qur'an and masters it by heart, will be with the noble righteous scribes (in Heaven).

And such a person exerts himself to learn the Qur'an by heart, and recites it with great difficulty, will have a double reward," (Muslim).

3- Start Correctly and Use Technology

- Find a Teacher or Qur'an Buddy, Learn tajweed and Work Consistently

- When I first decided I would commit to memorizing, I found a teacher and told her I was ready.

But I had never studied tajweed and my recitation was completely incorrect! She asked me, "Do you want to memorize, or do you want to memorize correctly? There is no point in memorizing it wrong and then having to go back and do it all over again."

- The most difficult test I came across with memorizing the Qur'an was not being able to find a consistent teacher. This sometimes led to many months of not memorizing anything and only working on review.

When I didn't find a teacher, I turned to friends who could help me with my tajweed and we became Qur'an buddies.

On campus, over the phone, in cars in random parking lots, in-between running from one meeting to another, we would recite to one another and we would keep each other in check until we were able to find teachers. A teacher (or if you can't find one, a Qur'an buddy) is CRITICAL to progress with the Qur'an.

To be continued later..

When a quarrel/fighting intensifies, when its roots go deeper, its thorns become branches, and branches increase in number, then the freshness of the fruits of faith is adversely affected.

Softness, sympathy, satisfaction and peace, which are encouraged by the Islamic teachings, receive a setback. Performance of worship loses its righteousness, while the self get no benefit from it.

Many a time mutual quarrels and fighting perturb the persons who claim to be wise. When this happens, they take recourse to lowly and superficial things, and sometimes indulge in dangerous acts which only increase difficulties and cause troubles.

When a man is displeased, his eyes become prejudiced and ignore the camel and object to gnat. Such eyes do not appreciate the beauty of the peacock, for they only see its ugly feet and claws.

Islam disapproves of all these manifestations of ill feeling and advises to abstain from them. It declares their avoidance as the most virtuous form of worship.

The Prophet (peace and blessings be upon him) said: "Listen, may I not tell you something more important than salah, fasting and charity?" The people requested him to do so. He said: "To keep the mutual relationship on the right footing, because the defect in the mutual relationship is a thing which shaves a thing clean. I do not mean that it shaves the hair, but that it shaves (removes) the religion." (At-Tirmidhi)

Many a time Satan is not able to persuade wise men to worship idols, but since he is very keen on misguiding and ruining men, he manages to succeed in driving them away from Allah so much so that these wise men become more indifferent in respecting the rights of Allah than the idolaters themselves.

The best method adopted by the devil for this purpose is to sow the seeds of enmity in the hearts of the people. When this enmity develops into a fire and open hostilities result, he enjoys the scene.

This fire burns man's present and future into ashes and totally destroys their relationship and virtues. The Messenger of Allah (peace and blessings be upon him) said: "The Satan has been disappointed that he would not be worshipped in the Arabian Peninsula, but he has not been disappointed from kindling the fire of fighting among the people." (Muslim)

It means that when wickedness takes roots in the hearts, when people start hating love and brotherhood and sisterhood, and when these are destroyed, people then revert to cruelty and enmity, and break all those relations and links which Allah has commanded to be kept; thus spreading corruption on this earth. 

Onibeere : Abdallah

Ibeere:

As-salamu `alaykum, Kini idajo Islamu lori lilo ose ifowo aparun ajaka aisan ti a mo si ebola ti a fi oti lile pelo re, Se a le loo lati fi se iwosan ajakale arun naa?

Onidahun: Omowe Wael Shihab

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Ni Oruko Olorun , Oba Ajoke Aye , Oba Asake Orun.

Ope Ni Fun Olorun, Ike ati Ola Ki O maa ba Ojise nla Muhammad

Omo Iya wa ninu Islam, e seun pupo fun ibeere yin ati ilakaka yin lati mo imo amodaju nipa Islamu ati eko re.

Ni ododo, a ko gba Musulumi ni aye lati mu oti lile, Sugbon eronja oti lile miran kin se owun idoti, nipa bayi ko si owun ti o ko

 Ninu idahun re si ibeere yin, Omowe Wael Shihab, Ojongbon Onimo ijinle ninu imo Islamu lati ile Eko giga Al- Azhar University, ti o si tun je oludari eka Sharia ni ile ise Onislam.net so wipe:

Olorun ko funwa nipa oti lile ni mimu. Olohun Oba Aleke Ola so wipe:

{ Eyin onigbagbo ododo,dajudaju oti ati tete-tita ati orisa bibo ati fifi ofa pin nkan, egbin ni, o mmbe ninu ise esu, nitorina e jinna si, ki e le se orire. Esu nfe lati da ota ati ikorira sile larin nyin, nipa oti ati tete-tita ati ki ole ko di nyin lona kuro nibi iranti Olohun ati kuro nibi irun kiki, e ki yio ha siwo?} (Suratu Maaidah 5: 90 & 91)

Ose Ifowo tabi eronja itunarase je owun amulo fun imora yato si ose lasan ati omi. Gege bi awon onimo kookan fi yewa wipe botilejepe a ko funwa lati mu oti, sibesibe kinse owun egbin rara.

Nipa bayi, ko si owun to buru ti Musulumi ba lo ose aparun ebola ti a fi oti lile peelo re,lati fi fo owo gege bi e se so ninu ibeere yin.

Ki Olorun gba ijosin yin ati ti awa naa, Ameen.

Olorhun ni Onimo Julo. 

Sometimes life takes such a turn that the very earth beneath our feet is shaken. We scramble around blindly to make sense of what is happening to us.

In doing so, we pass from stages of shock, denial, incontrollable grief to acceptance or numbness.

Despite all our courage, we are at times helpless in taking charge of our feelings; involuntarily, we seem to sink deeper and deeper in to a dark abyss of self-pity, pessimism and worthlessness.

In times like these, we feel akin to a tree in winter that has shed all its leaves, leaving it branches stark and barren in the cold wind.

We are able to relate to this image of an entity that has nothing to give any more; frozen in stagnation and purposelessness—in, so to speak, death.

Our suffering distorts all our senses, seeping little joys in life, coloring everything in dark. We find it hard to fathom how everything around us can be so normal when there is a storm inside us.

Foremost is the fact that we are always in a flux, moving from one state to another. This is perhaps why it is said that we cannot step in to the same river twice, for on our second attempt both the river and we have changed.

The phenomenon may not be perceivable to us, it is not necessarily observable or tangible but an irrefutable nature of the world it is—nothing lasts, everything is inexorably and incessantly moving towards one culmination after another.

Our own body is a testament to this with constant reproduction of cells, countless dead cells replaced or repaired by new ones; every moment you are being changed, matured and aged with years that you live.

Look around you. The dynamics of the cosmos beckons us to believe in change; the tireless movement of the planetary objects that shapes our day and night and one season after another.

This is why Allah  says again and again:

{And [in] the alternation of night and day and [in] what Allah sends down from the sky of provision and gives life thereby to the earth after its lifelessness, and [in His] directing of the winds are signs for a people who reason.} (Al-Jathiyah 45: 5).

That you will face hardships in this life is a foregone conclusion. Allah says:

{And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give glad tidings to the patient.} (Al-Baqarah 2: 155).

During our trials and tribulation, we are being closely monitored, which is true for all times, but how we react can either please or displease Allah.

Our vibrant Islamic history is full of such examples. The Qur’an recounts the lives of so many prophets and glorifies their steadfastness (sabr).

Our beloved Prophet Muhammad (peace and blessings be upon him) faced one trial after another; orphaned before he was born, lost his mother and grandfather in his childhood, lost his loving wife and uncle in a span of a year, endured persecution from his own tribe and others.

Travelled to Taif with hopes but was rejected with cruelty, forced to immigrate from his place of birth, ridiculed by the Jews of Madinah and made to fight one ghazwa (battle) after another in such challenging circumstances.

Then one day he stood holding his dead son in his arms with tears falling profusely from his eyes. Despite all this, he remained firm in his iman (faith) and true to his cause.

And Allah rewarded every Prophet with ease after hardships; we only have to show our commitment for Allah to cool a fire, part an ocean, grant a throne, send a flock of ababeel, descend thousands of angels and conquer a city.

Allah says:

{O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.} (Al-Baqarah 2: 153).

The same ayah (verse) is followed by allusion to Safa and Marwah, which Allah says is among his signs, “sha’ar Allah.” In your misery, think about Hajar`alayha as-salam (peace be upon her), a beautiful woman who was stranded by her husband on Allah’s command, in a barren, unhabituated valley with her wee son.

As time took its toll, her son began crying for water but where can water be found in such a lifeless place? Does that daunt her? Does she make a mad dash in her anxiety? Or does she listlessly sit down, giving up and bemoaning her fate?

No, no, not this woman. She gets up and runs from one hill to another, trying to discern for any clues of a passing caravan from a vantage point.

Sure enough, a spring burst forth from a rock and forever transformed that desolate place into a bustling city.

And Allah found her act so endearing that He prescribed it as part of Umrah and Hajj which is why to this day, droves of people—both men and women—emulate this amazing woman by doing sa`i between the two hills to earn Allah’s pleasure.

In quite moments of reflection, relate your disappointments and losses in this life to that of the Day of Judgment, a day when there is no turning back from what we have earned for an eternity.

If our fleeting sorrows of this life bow us over to this extent, contemplate on how unimaginably tremendous would be a loss on that day, when every atom of good and bad will be weighed.

Indeed, if trials do not remind us of our beginning (inna lilahi—to God we belong) and end (wa inna ilaihi raji`oon—and to Him we shall we return) then we truly have bargained a great loss.

Therefore, feel a kinship with a tree in winter but do not pity it. That tree is far from a symbol of hopelessness, it is indeed a symbol of patience (sabr) as it braves the cold, quietly biding its time till the first glimmer of spring, when sun rays will rejuvenate it with lush, green leaves, when vibrant flowers will break out all over and when its boughs will droop with the weight of the fruits it will bear.

And that is what we need to do; last out the rough patch. Tell yourselves, breathe and believe. It doesn’t get any simpler than that.

In this sermon, Dr. Tawfeeq Adekunle Abdul Hameed, Imam of Federal Polytechnic, Ede Town, Nigeria, explained the roles of youths in our society. Enjoy this sermon with 2 languages (English & Yoruba).

Onibeere : Sayyed

Ibeere : Eyin onimo wa ninu Islamu, as-salamu `alaykum.. Nje Obinrin Musulumi le fun Omo Kristeni ni Oyan bi ? Ni idakeji ewe, nje Obinrin Kristeni le fun omo Musulumi ni Oyan. Kini idajo eleyi ni ilana Islamu? Ki Olorun bawa san yin ni esan oloore.

Onidahun : Muhammad Saleh Al-Munajji

Idahun: Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh, Ni Oruko Olohun Ajoke Aye, Oba Asake Orun.

Ope Ni fun Olorun, Ike ati ige ki o ma ba Ojise Nla Muhammad.

Onibeere wa pataki, a ndupe ni owo yin fun ifokantanti e ni siwa lati fi ibeere yii ranse siwa, a be Olorun Alaanu ki o sewa ni olujosin tooto, ki o si gba ise wa ni ijosin ti o lesan rere.

O se pataki lati mo wipe kosi owun ti o buru nibi ki Obinrin Musulumi fun omo Kristeni ni oyan tabi ki Kristeni se bakanna fun omo Musulumi.

Lori oro yii, Sheikh M.S.Al-Munajjid, okan pataki ninu awon Alufa ati olukowe ni orileede Saudi Arabia, so wipe:

Ko si owun ti o buru wipe ki Musulumi ati Kristeni jo fun omo ara won ni oyan mu, nitori idajo ti o gbajumo ni wipe ko lodi si Islamu bakanna ni a ko ri itoka kan to tako ninu ofin Islamu.

Eleyi je iwa aanu ati ibasepo to dara  ti olorun gbawa ni iyanju lati maa se.

Anabi wa Muhammad (Ike Olorun Oba ki o ma baa) so wipe:

“Esan oloore wa nibi gbogbo inkan abeni ti a ba se daada si”

Ofin Islamu ko lodi si fifun omo elesin miran ni oyan, bakana ifuniloyan ko yi esin eni pada.

Bi Musulimi bafun omo elesin kristeni ni oyan ko yi esin re pada si esin Kiriyo, beeni ti Kriteni bafun omo Muslumi ni oyan ko yi esin re pada si Islamu.

Olorun ni Onimo Julo.

Part 1 ,  Part 2

Editor’s Note: This Series is excerpted with slight editorial modifications from IslamHouse.

There is a well-known Hausa legend concerning the origin of the Hausa state, attributed to Bayajida (Bayazid) who came from Begh to settle down in Kanem-Bornu.

The ruling Mai of Bornu of that time (we do not have any information about the time) welcomed Bayajida and gave his daughter in marriage to him but at the same time robbed him of his numerous followers.

He fled from the Mai with his wife and came to Gaya Mai Kano and asked the goldsmith of Kano to make a sword for him.  The story tells us that Bayajida helped the people of Kano by killing a supernatural snake which had prevented them from drawing water from a well.

Whatever may be the merit of this story, it tries to explain how Hausa language and culture spread throughout the northern states of Nigeria.

Islam came to Hausa land in early 14^th century.  About 40 Wangarawa graders are said to have brought Islam with them during the reign of ‘Ali Yaji who ruled Kano during the years 1349-1385.

A mosque was built and a muedhin (one who calls to prayer) was appointed to give Adhan (call to prayer) and a judge was named to give religious decisions.  During the reign of a ruler named, Yaqub (1452-1463), one Fulani migrated to Kano and introduced books on Islamic Jurisprudence.  By the time Muhammad Rumfa came into power (1453-1499), Islam was firmly rooted in Kano.

During his reign, Muslim scholars came to Kano; some scholars also came from Timbuktu to teach and preach Islam.

Muhammad Rumfa consulted Muslim scholars on the affairs of government.  It was he who asked the famous Muslim theologian Al-Maghilli to write a book on Islamic government during the latter’s visit to Kano in the 15^th century.  The book is a celebrated masterpiece and is called The Obligation of the Princes.

Al-Maghilli later went to Katsina, which had become a seat of learning in the 15^th century.  Most of the pilgrims from Makkah would go to Katsina.  Scholars from the Sankore University of Timbuktu also visited the city and brought with them books on divinity and etymology.  In the 13^th century, Katsina produced native scholars like Muhammadu Dan Marina and Muhammadu Dan Masina (d. 1667) whose works are available even today.

The literature of Shehu ‘Uthman Dan Fodio, his brother, Abdullahi, and his son Muhammad Bello speaks of the syncretic practices of the Hausa Fulanis at the end of the 18th century.

The movement of ‘Uthman Dan Fodio in 1904 was introduced as a revivalist movement in Islam to remove Satanic practices, and what Shehu called bid`ah al-Shaytaniyya or Devilish Innovations.

The spread of Islam in Africa is owing to many historical, geographical and psychological factors, as well as its resulting distribution of Muslim communities, some of which we have tried to outline.  Ever since its first appearance in Africa, Islam has continued to grow.  The scholars there have been Africans right from the time of its spread.  Islam has become an African religion and has influenced her people in diverse ways.

Onibeere : Kazi

Ibeere:  as-Salamu `alaykum , nje a Le Pe Musulumi ti Ko Ki nKirun  sugbon ti o ngba Aawe Ramadana  Ni Kenferi Bi? Emi to wipe o ye ki Musulumi ma kirun deede ki o to le je Musulumi Ododo. Nje eni ti o pa irun ti nitori oroju je Keferi bi?

Onidahun Akoko : Ojogbon Ahmad Kutty

Onidahun Ekeji : Omowe Yusuf Al- Qardawy

Wa `alaykum as-Salamu wa rahmatullahi wa barakatuh.

Ni Oruko Olohun Oba Ajoke Aye, Oba Asake Orun, Ope ni fun Olohun, Ike ati Ige ki o ma ba Ojise Nla Muhammad

Onibeere wa Pataki, a dupe ni owo yin fun gbigbe ara lewa ati ifi okan tanwa lati  fi ibeere yii ranse siwa, ki Olorun gba akitiyan wa ni ijosin ti a o fi ri oju rere re.

A ko le pe Musulumi ni Kenferi ponbele ayaafi ti o ba tako kiki irun oranyan mararun.

Iru eniyan bayi gbodo ronu piwada ki o si maa kirun deedee ni asiko re. Bakanna ni o je eto awon Alfa ti npepe si esin lati se iranti pataki irun fun.

Ninu idahun re si ibeere yii, Ojogbon Sheikh Ahmad Kutty, Oludanileko agba ati alfa elesin Islam ni ile eko ti Islam ni ilu Toronto, Ontario, orileede Canada, so wipe:

Gege bi a se ri ninu iwe ti a mo si `Aqeedah At-Tahawiyyah,ti opogooro awon Musulumi ti a mo si Ahlu-Sunnah wal-Jama'ah gbe ara le, Owun ti eniyan fi le jade tabi wo Islam ni wiwi gbolohun shahadah (Iyen ni wipe Laillaha illa Allah…) 

Nidi eleyi, owun ti a o fi kun ni wipe eni ti o ba tako oranyan wipe a ko gbodo kirun, Zakat, Aawe ati lilo si Hajj ni o jade ninu Islamu, eru eniyii ni a le pe ni kenferi.

Sugbon eleyi yato si Musulumi ti o je oroju ni ko je kio ki irun deedee sugbon ko tako pataki ati oranyan sise awon opo esin Islamu.

Nitorina gbigba Olohun ni Okan soso ni a fi le wo inu esin Islamu, beesini titako ije Okan soso Olohun ni eniyan fi le jade ninu esin Islamu gege bi alaye ti a se siwaju.

Apanupo awon gbogbo awon onimo ijinle Islamu ni won so wipe eni to ba tako irun pelu bibu enu ate lu oranyan re ni Keferi.

sugbon won yapa enu nipa eni ti o je wipe oroju ni ko je ki o kirun. Opolopo awon onimo ri eni ti o je oloroju yii gege bi fasiq elese tabi obileje, won si ni Olorun nikan Ni O le dajo iru eni bee.

Odi dandan fun awon Musulumi , paapaa julo awon ti o n pepe si oju ona ti Olohun lati pe akiyesi irun eni ti ko kirun deedee yii, ki won si lo pelepele ati ogbon inu lati pe si oju ona ododo, sugbon ti o ba ko lati tele ona ododo yii, ki a ko ara ti  fun ki ama se jeki o ri ojuwa nile  ki o le mo wipe owun tin sina.

Ni ipari, mo fe fi yewa wipe oranyan ni fun Musulumi ti ko ki irun deedee lati toro aforiji ni odo Olohun, ki o si beresi irun kiki ni pipe pelu asiko re.

Olohun Ni Onimo julo.