In this Khutbah, Sheikh Tawfeeq Abdul Hameed explains the rights of prophet Muhammad (Peace Be Upon Him).

{Nigbati Ibrahima ati Ismaila si gbe ipile ile na duro, (nwon wipe) Oluwa wa gba a lowo wa, dajudaju Iwo ni Olugbo, Olumo} (Suratu—Bakorah  2: 127)

Anabi Ibrahima ati omo re Anabi Ismaila ni eni akoko ti o se atunko Ile Nla, Ile Oluwa Ka’aba Sherif, lati igbana ni won ti nse ijosin fun Olohun Aleke Ola ni be. Gege bi a ti mo wipe ninu aromodomo Anabi Ibrahima ni Ojise Olohun Anabi Muhammad wa (Ike Olohun ki o maa baa).

Leyin opolopo odun ti awon ojise Olohun lo tan ni iwa ibaje, abosi, ebo sise ati beebelo gba gbogbo aiye kan, paapajulo ni agbegbe erekusu ile Larubawa.

Opolopo awon Larubawa ni o ma nwa lati ilu won lati wa se ijosin oosa ni idi Kaaba ni odoodun nigbana. Idile Quraysh ti o je idile Anabi Muhammad ni o ma nmu ojuto isele ijosin yii nigbana loun.

Ile Oluwa ti Anabi Ibrahima ati omo re ko ki won to ku ni awon Larubawa ti so di ile ebo ati orisa. Eleyameya, iwa abosi, ole, ifi tipa gba nkan lowo araeni wa laarin won nigbana loun.

‘Abrah Al-Ashram’ ni alokoso ilu Yaman nigbana lohun,  arakunrin yii ko ile nla kan ti o da gege bi Kaaba si ilu re, o si pa gbogbo Larubawa lase paapajulo awon ara ilu Makkah wipe ki won o ma wa se ijosin won nibi ile yii, sugbon a ko ri enikankan ti o je ipe oba yii, eleyii fa aawo laarin Oba yii ati awon ara ilu Makkah.

Aawo yii ni o fa ti ‘Abrah oba ilu Yaman fi gbe ogun dide wipe owun lo wo Kaaba, gbogbo omo ogun ilu Yaman ati awon Eerin lorisirisi ni oba yii kojo lati lo wo ile Oluwa ni aniyan wipe ti owun ba  wo ile Oluwa tan gbogbo Larubawa pata ni yoo ma wa se ijosin nibi ile ti owun ko.

Oba yii ati awon omo ogun re gbera  ati awon eerin ti won ko dani lo si ilu Makkah lati lo ja ogun na, o ku dede ti won fe de ilu Makkah Abrah fi tipa gba eran rakunmi lowo eniti on da a.  

Abdul Mutalubi baba agba fun Anabi Muhammad (Ike Olohun ki o ma baa) ni oni rakunmi ti oba yii fi tipa gba. Abdul Mutalibi gbo si oro yii bi o ti jade wipe owun lo koju Abrah lati gba eran owun pada lowo re.

Lai fa oro gun, Oba yii da eran pada fun Abdul Mutalibi leyi opolopo oro ti owun pelu Abdul Mualibi jijo so.

Oba yii bi Baba Agba Anabi lere wipebi lere wipe “kilode ti oro ogun ti mo fe o ko ja Kaaba ko jeyo ninu oro ti o bami so?” Baba Agba Anabi dahun wipe emi ni oluwa rakunmi ti o fi tipa gba, idi niyii ti mo fi wa gba eran mi pada, Olohun ni Oluwa kaaba ti o fe lo kogun ja owun sini yoo fi isore so ile na.

Oro yii ko tu irun Kankan lara Abraha, won tesiwaju lati wo ile na, igbati won de Makkah bi awon eerin ti won ko dani se duro ti won taku ti won o lomo, won ngbiyanju lati jeki awon erin na o tesiwaju,  bi Olohun Oba Aleke Ola ti ran awon eye pelu okuta lenu lati inu ina Sijjili wipe ki won o ma ju lu awon erin yii ati awon omo ogun ti o tele, Oluwa so ninu oro re wipe:

{ Nje ire ko ri bi Oluwa ti se pelul awon ijo elerin (Fili)?. Nje ()Oluwa ko so ete won di ohun to kuna?. Atipe O ran awon eiye si won ni opolopo (lowolowo). Ti nwon ju won ni oko ti a sun ninu ina (Sijjili).  O si se won gegebi erun koriko ti a (eran) jeku.} (Suratu Al-Fili 105: 1-5).

Olohun so ero awon ijo elerin di ibanuje, ofo ati adanu, idunun ati ayo ni o gbeyin iberu ati ikayaoke awon ara ilu Mekkah nijona loun.

Leyin igba dire ti isele yii sele ni Olohun so wipe bibi asiwaju Eda to, imole, alafia, isokan ati deede to asiko lati gba gbogbo aiye. Ninu odun ti isele elerin yii sele ni won bi Anabi wa Muhammad lati wa fi opin si abosi, eleyameya, aigbagbo, ebo sise ati gbogbo iwa ibaje pata.

{Atipe Awa ko wule ran o nise ayafi ki o le je ike fun gbogbo aiye} (Suratu Anbiyai  21: 107)

Ojo kejila, ojo aje  Osu Rabiu Awal ni imole Olohun Oba Aleke ola de si aiye, ayo ati idunnu ni awon ara ile Anabi fi gba ni alejo, orisirisi iyanu ati kayeefi ni o sele nijona loun.

Idile Quraysh ti o je olori awon idile gbogbo larubawa ni Anabi ti jade, Abdullahi ni oruko baba ti o bi, Aminah ni oruko iya re. igba dire ti bibi re to ni Baba re jade laiye, baba agba re Abdul Mutalibi ni o toju re.

Ki Olohun fiwa sinu awon olutele isesi Asiwaju Eda.

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Sheikh Adam Kewuyemi, imamu masalasi ijoba ipinle Ogun Nigeria, se alaye ninu khutubah yii nipa oore ati alubarika ti bibi Asiwaju Eda Muhammad (Ike Olohun ki o ma baa) je fun gbogbo omo adarihunrun.

Editor’s note: In the first three parts of this Series, the author has explored some significant features of the formation of Islamic identities in Africa.. Here, he continues to trace and study other important features.

“Hakuri” or patience and forbearance: Greene pointed out that many of Hausa customs, as well as their language, reveal the status of such moral value among them.

For, the conventional daily salutation phrase is “ina hakuri?” which means “how is your forbearance in life? How are you”, while the phrase of a apology to a beggar is “Allah ya ba hakuri”, meaning may Allah grant you patience? Or may Allah enrich you!

- Rationality or acumen and cleverness: A wise man – as defined by Green according to the Hausa view – is the one who behaves or speaks well in a manner that suits the occasion, while the opposite is an ignorant person.

- “Kunya” or bashfulness and sense of disgrace: What distinguishes this value is its collective dye, since disgrace in the view of the Hausa does not befall the main responsible person for it, but it infiltrates and diffuses a complex network that knots the Hausa social fiber itself.

As it vertically extends, it also horizontally extends in time, going beyond its perpetrator to affect his/her offspring. Therefore, this value forces the individual/community to adhere to the moral limits acknowledged among the Hausa, even if it contradicts with Almighty Allah’s saying, {And no bearer of burdens will bear the burden of another} (Al-Israa’ 17: 15)

Hence, Hausa express hurting the feelings of an individual or affronting them by the phrase “eating their dignity”, an expression that parallels the sensory image of eating their flesh.

- “Adalci, Hikima” which means justice and wisdom: Greene illustrated that the value of justice is that which encapsulates the rest of values in terms of the Hausa’s judging a person to be good. Here, justice means that a person inures himself/herself to do that which “duty” dictates on him no matter the circumstances or impediments.

Such are the group of moral values that Hausa deem inevitable for the good person, regardless of their social status, be they presidents or subjects, rich or poor.

It is clear in this regard that such moral values are identical to what is preached in Islam. And if Greene asserted that such values among Hausa precede the Islamic presence, he still affirmed on many occasions that Islam is a strong enforcer of such values.

This primarily manifests in brief linguistic borrowing from Arabic language (the language of Islam) to express these mentioned values, which is not a haphazard borrowing, but is rather a conscious one where the individual term carries along its religious valence.

The powers opposing Islam have already gained precedence by attempting to sever the bonds of fraternity, solidarity and convergence of identities among Muslim peoples

Furthermore, the Islamic influence clearly manifests in the denotative shift that occurred to a number of these values, from their narrow and limited conventional denotations to their profound and broad Islamic indications.

So, “Adalci” or justice, for instance, has come to mean “fear of Allah”. Therefore, one of the characteristics of an ideal Hausa leader is “belief and devout observance of worship acts”.

To sum this point up, what is claimed by each of Fulani and Hausa as a necessary constituent of their identity is, in fact, no more than a necessary constituent of the Muslim’s identity anywhere in the world.

Therefore, both groups have - consciously or unconsciously – borrowed most of Arabic terms bearing Islamic weight in reference to what they claim to be among their own specificities.

If Islam has clearly influenced a group of tribes, restructuring and remolding their identities, it has also been the direct cause behind the emergence of a number of “semi-ethnic” groups that formed in a pure Islamic womb, including Jakhanke and Torodbe groups that emerged as a result of Islamic education and Da`wah activity in Africa.

Torodbe and the Emergence of a Semi-ethnic Islamic Identity

Torodbe is considered an excellent model for the illustration of Islamic influence on the formation of identities in Africa, since this section has developed through a purely Islamic formation out of the remnants of freed and runaway slaves, who used to live under the yoke of injustice and exploitation by the class of warriors in Sudan lands.

In light of this oppression, Islam alone would be the element uniting the Torodbe, in which they found an outlet and a safe refuge through which to get rid of such condition.

Nothing is more indicative of what is stated above than the appellation itself, as the verb “torade” in the Fulbe language means “to ask”, while “Torodo” – singular of Torodbe – indicates supplication, asking or begging.

This refers to a group of the Torodbe that formed as a result of Islamic scholarly and missionary activity that emerged in the region of the Western Sudan.

Then, students would gather in scholarly sessions and Sufi centers around Sheikhs to receive knowledge and to carry out missionary tasks and handicrafts, in which they engaged, knowing that they were marked for their ascetic life.

Among their educational methods was that students would roam the villages begging. They are called “Torodo” in the Fulfulde language, of the Fulani, or “Toronkawa“ in the Hausa language, meaning beggars.

So, this description has become a designation for them, and they are known in Islamic literatures, in West Africa, as “Turudiyya” or “Torodbe”.

Distinctive Characteristics of the Torodbe

There is no tribal source that unites them: Rather, they are a mixture of diasporic tribes that suffered slavery, including Kunta, Fulbe, Jakhanki, Manding Hausa, Sarakhuliyya, Wolof, Seres Ibo, in the region surrounding the Senegal River or what is now known as Senegambia.

- Speaking in the Fulfulde (Fulani language) and Arabic literacy for the proficient among them. So, Fulfulde was the common language among them, while Arabic was the language of correspondences or the like.

- Dedication to knowledge seeking and preaching, and to trade in itinerant groups: They abandoned handicrafts and professions that are considered lowly in  Futa Turo community, like “somono (sea fishing)”, “sulbalbe (folk medicine)”, “bailo (smithery), and the like of handicrafts.

In John Ralph’s terms, the “craft of Islam”, that is knowledge and Da`wah, is the one that ensured solidarity and cohesion for the Torodbe, and in turn their turn from the state of inferiority into a state of social power and distinction.

For, the quality of knowledgablility was then, in the seventeenth century, the shortest means to advancement on the social ladder in the Sudanese land.

Rather, the Torodbe came to power by establishing an Islamic caliphate that was known as “Almamy (of the Imams’ State)”, as their leaders used to work as Sheikhs, scholars and Imams.

The initial achievements of the Torodbe before their establishment of the Islamic caliphate in Futa Turo, involve the following:

- Eliminating tribal disparities in Futa Turo community through shifting affiliation from the domain of blood relation and lineage to a pure Islamic domain, where loyalty goes to Islamic creed and to the desire for release from slavery only.

Among the proofs of this point is that the first group that emigrated with the founder Imam Malik Sy to Bondu was head by three leaders, Tamba Kante (blacksmith), Sevi Laya (griot) and Keri Kafo (slave).

- Uplifting the Futube and Guirobe tribes, who belonged to the primitive Fulbe, from primitivism and cave and forest life to stable agricultural tribes after their embracement of Islam.

- Stirring up the spirit of liberation and solidarity for the purpose of obtaining freedom for all. When Imam Malik Sy gained power and emigrated to Bondu, large numbers of tribes and individuals came to him with no condition, other than embracement of Islam.

Later on, some masters would approach him and then would purchase slaves to free them. Then, the spirit of solidarity was peaking among Torodbe student and Sheikhs, and among the group members as a whole.

Hence, affinities thrived among them regardless of former tribal restrictions or social disparities. So, Bondu city became a safe refuge for all those among the people of the Mali and Senegal region seeking to engage an identity with a religious dimension.

To Be Continued…

Eyin Alufa, Asalamu Alaykum. Mo nfi asiko yii sofun yin wipe awon ijo tuntun kan ti bere si ko arawon jo ni orileede mi Bangladesh.

Adisokan awon ijo yii ni wipe Oro Olohun nikan tito fun Musulumi, kosi owun ti a fe fi Adisi Anabi se mo ni odiwon igbati Al-Kurani ti wa gege bi eri.

Awon ijo yii a maa ka Al-kurani soke ni ori gbogbo irun, ohun kan soso ni gbogbo won si ma fi nkaa, eyin irun Magrib ni won ma nje ounje aro nitiwon, bakana ile ni won ti nkii irun won, orisirisi iwa ti a ko si ninu Islamu ni o wa ni owo awon  ijo yii.

Opolopo awon eniyan ni won ti darapo mo awon ijo yii ni agbegbe odo mi. Ojoojumo ni awon ijo yii npo si, Yoruba sini ati kekere ni a ti pa ekan iroko ti o ba dagba tan yio ma gba ebo.

E jowo e ba wa gbe igbese lori oro yii ki awon ijo yii ma lo ba Imani opolopo awon eniyan agbegbe won je. Olohun a sanyin ni esan ti o ni oore.

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Ni Oruko Olohun Oba Ajoke Aiye Oba Asake Orun.

Ike ati ige ki o ma baa Ojise Olohun Anabi Muhammad.

Adupe lowo omo iya wa fun akolekan ti e  ni lori gbogbo Musulumi lati ma se kuro ni oju ona otito, ki Olohun to gbogbo wa si ona ododo.

Islamu duro lori inkan meji; Al-kurani Alaponle ati adisi Anabi Muhammad (Ike Olohun ki o maa baa). Mejeeji jijo nrin ni, kosi seese ki a ya won. Oranyan si ni fun gbogbo Musulumi lati ni igbagbo si awon  Iwe ilana mejeeji.

Enikeni ti o ba ngbero lati pa Sunnah re a je wipe kiise Musulumi ni, nitori wipe Olohun pawa ni ase wipe ki a tele ti Ojise Re.

Alaye lekun rere si oro yii  , Sheikh Ahmad Kutty, Oludanileko ni ile eko giga elesin Islamu ni ilu Toronto, orileede Canada so wipe:

Gbogbo Musulumi ni o mo wipe Al-Kurani ati Adisi nba arawon sise ni, ko seese ki a mu eyokan ninu re , ki a si gbe ekeji jusile.

O soro ki agbo Al-kurani yee lai ni fi Adisi Ojise Olohun tumo re, Oro Ojise Olohun ni yio ma so itumo Oro Olohun fun wa. E jeki a mu awon eri melo kan wa lati tan imole si oro yii:

Akoko; Al-kurani jeki o ye wa wipe Anabi Muhammad  (Ike Olohun ki o maa baa) ko gba Oro Olohun lasan, beeni kiise wipe kika lasan ni oro na wa fun,  pelu itumo, oye ati alaye ni Olohun ni ki o ma fi jise fun awon omo adarihunrun. Orisirisi ona ninu Al-kurani ni Olohun tise alaye oro yii, O so wipe:

O tun so pe:

{ Ko si ohun ti A tori re so Tira na kale fun o bikose pe ki o le se alaye fun won nipa ohun ti nwon se iyapa enu si, afinimona ni ati ike fun awon enia ti nwon ni igbagbo ododo} (Suratu Nahli 16:  64)

Fun idi eyii, itumo, ilaniloye ati alaye ni Adisi Anabi je fun Oro Olohun, Ojise Olohun ni yio se alaye Oro Olohun fun wa, alaye yii ni Adisi Re ti Olohun pawa lase re wipe ki a tele.

Ekeji: Opolopo ijosin ninu Islamu ni a ko ni le gboye ti a ko ba ri Adisi Anabi se alaye re. Ni apere: Irun kiki, Aawe gbigba, Zakah yiyo ati Ise Hajj. Gbogbo awon ijosin won yii ni Anabi Muhammad se alaye re funwa ni ekun rere.

Eketa; Kiise Al-kurani nikan ni Olohun so kale fun Ojise Re, Ogbon wa pelu owun ti Olohun fun u, Olohun so ninu Al-kurani wipe:

{ Olohun si so Tira ati ogbon kale fun o, o si fi owun ti o ko mo (tele) mo o, ore ajulo Olohun ti mbe fun o si tobi} (Suratu-Nisai 4: 113).

Awon Alufa onimo tafsiri so fun wa wipe Adisi Anabi ni Olohun gba lero pelu ogbon ti o daruko.

Ekerin; Olohun so fun wa ninu Al-kurani so fun wipe ki a ma tele oro Ojise Re ki a si gba gbogbo inkan ti o ba mu wa fun wa, Oba Aleke Ola  so wipe:

O tun so pe:

{ Atipe Ohukohun ti Ojise na ba fun nyin e gba a, ohunkohun ti o ba si ko fun nyin ki e ko o, ki e si paiya Olohun. Dajudaju Olohun le koko lati fi iya je ni} (Suratu Hashri  59: 7)

Leyin gbogbo awon eri won yii, nibo ni awon ijo yii ti ri eri won wipe kiise oranyan ni ki a tele ti Ojise Olohun ti a ba ti ri Al-kurani?

Ona kan soso ti a le gba sunmo Olohun ni ki a tele ti Anabi Muhammad, nigbati won bi Iyawo Anabi  Asiwaju wa `Aishah lere wipe bawo ni iwa Anabi Muhammad ti ri? o dahun wipe Al-kukrani Alaponle ni iwa Re.

Ninu opo Islamu ni ki a gba wipe Anabi Muhammad Ojise Olohun ni ti O ran si gbogbo aiye pata.

Nje o seese ki a pa Adisi Anabi ti bi? Bawo ni a se fe sunmo Olohun lai fi oro Anabi se? Bawo ni a se fe se ijosin?

Aimokan, ailoye ati aini agboye ni o nba awon ijo yii ja, kosi owun ti o ruju ninu oro yii. Gbogbo alaye ni Olohun ti se funwa ninu Al-Kurani Alaponle.

Ki Olohun to wa si oju ona ododo, ki o fi ese wa rinle ni oju ona Re.

Olorun ni Onimojulo.

Ibeere: Asalam Alaykum

Nje oranyan ni ki Musulumi o  gba aawe ni ojo ibi Anabi? Ti ojo yii ba se deede ojo Jimoh, nje o leto ki agba aawe ni ojo na?

Idahun:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh. Ope ni fun Olohun, Ike ati ola Olohun ko ma ba Anabi wa Muhammad (Ike Olohun ko maa baa)

Omo iya wa ninu Islamu, a dupe lowo yin wipe e gbe ara lewa lati fi ibeere yin ranse siwa . A be Olohun ki o se gbogbo wa ni olutele ikose Anabi Muhammad ki o w ajeki a ba wo inu Ogba Idera ni Ojo Ikehin.

Kosi eri ti o so wipe oranyan ni aawe gbigba ni ojo ibi Asiwaju Eda Ojo Kejila osu Rabi’ul Awwal (Ike Olohun ki o ma baa), bakana kosi  ijosin kan pato  ti o je oranyan lati se ni ojo na. Ona Pataki ti a le ma fi se ajodun fun Anabi Muhammad ni ki a ma tele ikose re.

Ni idahun si ibeere yii lekun rere, Sheikh ‘Atiyyah Saqr, Olori awon oni idajo esin tele ni ileewe giga Al-Azhar, so wipe:

Ki a se esa awon ojo kan lati fi ma fi gba aawe je owun ti o dara pupo, bakana Islamu ti se alaye awon ojo ti aawe gbigba je eewo nibe, lapejuwe: Ojo Odun Itunu Aawe, Ojo Odun Ileya, Awon Ojo Tashereek (Ojo kokanla, Ojo kejila ati Ojo Ketala osu Dhul-Hijah).

Awon ojo miran tun wa ti aawe o leto nibe, bi ki a se esa ojo Jimoh nikan fun aawe tabi ojo Satide.

Esin irorun ni Islamu, awon ojo alaponle wa ti Islamu se oju kokoro wa lati ma gba aawe nibe, bii awon ojo abiyi ninu awon osu alaponle (Muharam, Rajab, Dul-Qi`dah ati Dhul-Hijjah), Ojo Arafah, Ojo Ashourah, Ojo Aje ati Alamisi ninu gbogbo ose, (ojo ketala, ojo kerinla ati ojo kedogun) ninu gbogbo osu oju orun, ojo mefa ninu osu Shawwal. Gbogbo awon ojo yii ni Ojise Olohun a ma gba aawe nibe.

Opolopo Musulumi ni o ma n fi ojo kejila osu Rabi’ Awwal se ajodun ati ajoyo fun bibi Asiwaju Eda, ojo yii kosi ninu awon ojo ti Islamu se oju kokoro wa lati ma fi gba aawe, kosi iyato nibi ki aawe ojo yii ati ojo miran yato si ojo Jimoh.

Gege bi a se mo wipe ojo odun ni ojo Jimoh je fun gbogbo Musulumi, Islamu ko fi aramo ki agba aawe ni ojo yii nikan, ni ijeri si oro yii, Imamu Bukhari ati Muslim  gba egbawa adisi wa lati odo Anabi Muhammad (Ike Olorun ki o maa baa) wipe:

“Enikeni ninu yin ko gbodo gba aawe ni ojo Jimoh nikan ayafi ki o gba ojo kan saaju re ati ojo kan leyin re”.

Anabi Muahammad a ma gba aawe ni ojo Aje ati ojo Alamisi ni gbogbo ose, aawe ojo aje Asiwaje Eda fi aawe na ndu ope fun Olohun, toripe o se deede ojo ibi re, ojo yii kana ni Olohun gbe dide gege bi Ojise re ti o si ran si gbogbo aiye.

 Ni ipari, ti ojo ibi Anabi ba se deede ojo Jimoh o dara pupo ki a jinna si aawe ni ojo na, toripe ojo Jimoh ojo odun ni fun Musulumi, bakana ojo kejila yii kosi ninu awon esa ojo ti Anabi fe ki a ma fi gba aawe.

Titele awon ikose Sunnah Ojise Oluwa ni o se pataki ju, di duro ti Sunnah re yii ni ife ododo ti a le fi han si Anabi Muhammad, Asiwaju Eda so ninu adisi re wipe:

“ Enikeni ti koba tele ikose mi, kosi ninu awon omoleyin mi”.

“ Enikeni ti o ba nife mi lotito, o gbodo tele ikose mi”(Imamu Bukhari ati Muslim ni o gba awon adisi yii wa)

Olohun so ninu Al-Kurani Alalponle wipe:

{  Wipe: Bi enyin ba je eniti o feran Olohun, e tele mi, Olohun yio feran nyin, yio si fi ori awon ese nyin jkin yin. Olohun je Alaforijin, Alaanu. Wipe: E tele ti Olohun ati Ojise na; sugbon bi nwon ba pada, dajudaju Olohun ko feran awon alaigbagbo} ( Suratu Ali-Imrana 3:      31- 32).

Olorun ni Onimo julo

Islamu; esin alafia, iyi ati irorun ni, gbogbo omo adarihunrun pata ni Olohun ran Asiwaju Eda si lati fi esin na jise fun. Olootu eto yii Alhaji Mufutau Adewole Olaleye yoo ma se alaye fun wa nipa oro yii...E ma bawa bo.

The community led by the Prophet (peace be upon him) was full of love, justice, and security. Also, Muslims and non-Muslims lived together in peace and tranquility.

In the occasion of the Prophet’s birthday, we present this folder to introduce some of the great morals of the Prophet Muhammad who was sent by God as mercy for all.

Opolopo Ife, iwontunwonsi ati aabo ti o peye lo joba ni awujo ti Ojise nla Muhammad dari re. Bakanna ni Musulumi ati elesin miran gbe igbe aye irorun ati gbedemuke.

Nitori ati sami si ayeye ojo ibi Anabi wa Muhammad, apamo yii yi o se afihan awon iwa abiyi ti Olohun fun Ojise ti O fi aanu ran si gbogbo Agbaye.  

Universal Values/ Iwa Amuyangan

The Prophet’s Courage Ali (may Allah be pleased with him) said: 'When the war become hot and we met and faced the enemy, we shielded ourselves behind the Messenger of Allah. Eko Islamu lati Odo Anabi by Alhaji Mufutau Olaleye Islamu; esin alafia, iyi ati irorun ni, gbogbo omo adarihunrun pata ni Olohun ran Asiwaju Eda si lati fi esin na jise fun. Olootu eto yii Alhaji Mufutau Adewole Olaleye.

Mercy for All/ Ike fun Gbogbo Aiye

Do We Give Prophet Muhammad His Rights? In this Khutbah, Sheikh Tawfeeq Abdul Hameed explains the rights of prophet Muhammad (Peace Be Upon Him). Nje A Le Pa Sunnah Anabi Ti Bi ? Eyin Alufa, Asalamu Alaykum. Mo nfi asiko yii sofun yin wipe awon ijo tuntun kan ti bere si ko arawon jo ni orileede mi Bangladesh. Rabiul-Awal, Osu Ibere Imole fun Gbogbo Aiye Sheikh Adam Kewuyemi, imamu masalasi ijoba ipinle Ogun Nigeria, se alaye ninu khutubah yii nipa oore ati alubarika ti bibi Asiwaju Eda Muhammad.

African Traditions/ Asa Mawludi Anabi

Musulumi Ile Yoruba ati Ojo Ibi Anabi Dr. Zakir Naik's Nigeria Tour Abuja Stadium: Similarities between Islam and Christianity Ojo Ibi Anabi; Asa ati Ise re Maulid an-Nabi tunmọ si bibi ojiṣẹ Ọlọrun, Anabi Muhammad, Abu al-Qasim, ibn ʿAbd Allah ibn ʿAbd al-Muttalib ibn Haṣim, olupolongo ododo pẹlu ododo Abdullah Akinbode- Ayafi Olohun ABDULLAHI AKINBODE - AYA FI OLOHUN

Figures and Monuments/ AwonEniyan Pataki & Aye

Owun Ti Elesin Miran So Nipa Muhammad (Apakini) "Ojogbon, Onilakere ati Oloye ni Muhammad, o gbin emi daadaa, emi ije eniyan emi Islamu si okan Larubawa. O mu won kuro ninu igbekun, emi keeta. Ja`far; The Refugee Who Brought Islam to Africa When the Holy Prophet Muhammad (peace and blessings be upon him) began to preach religion of Islam in Mecca, those who did not believe in him and his message. Ajosepo Laarin Odun Elerin Ati Bibi Anabi Anabi Ibrahima ati omo re Anabi Ismaila ni eni akoko ti o se atunko Ile Nla, Ile Oluwa Ka’aba Sherif, lati igbana ni won ti nse ijosin fun Olohun Aleke Ola ni be.

"Ojogbon, Onilakere ati Oloye ni Muhammad, o gbin emi daadaa, emi ije eniyan emi Islamu si okan Larubawa. O mu won kuro ninu igbekun, emi keeta, emi ije eru ati eleyameya lo sinu imole, emi dada isokan ati aye giga.

Okan mimo Muhammad ati iwa rere ti o wa ninu adamo re ko ipa to poo laarin ibiti o ti Olorun ti mu jade. Eda kan ti o yato ni, gbogbo irohin ije omoeniyan ni o pe si ni ara, a o ri alebu Kankan ninu iwa re ati iseda re, idi niyii ti ise ti o gbe dani fi lapa kaakiri gbogbo aiye paapajulo laarin Larubawa".

A mu ayoka yii lati inu iwe Geesi ti Arthur Glyn Leonard ko, ti akole re si je “Islam, Her Moral and Spiritual Value: A Rational and Psychological Study”

A mu ayoka yii lati inu iwe Geesi ti

Arthur Glyn Leonard ko, ti akole re si je “Islam, Her Moral and Spiritual Value: A Rational and Psychological Study”

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Lori eto yii, olotu eto Abdul Hakeem Adam fi oro jomitoro oro pelu sheikh Abdul Razaq Kolawole, chief missioner istijabah Prayer Group of Nigeria, nipa ike ati oore ti Ojise Olohun je fun gbogbo aiye.

Ibeere:

Eyin onimo wa, as-salamu `alaykum.  Nje  a lee se ojo ibi Anabi Muhammad bi ?

Idahun:

Wa `alaykum as-salam wa rahmatullahi wa barakatuh.

Ope ni fun Olohun, ike ati ige fun Asiwaju Eda Muhammad (Ike Olohun ki o ma baa).

Adupe lowo Omoya wa ti o bere ibere yii, a si tun ki won pupo pelu afokan si won lati mo nipa Islamu lekun rere ati lati mo ojuse ti o ye ki Musulumi o se ti isele bayii ba sele.  

Ni idahun si ibeere yii, Sheikh Ahmad Kutty, eni o je Oludanileko ni ile eko giga elesin Islamu ni ilu Toronto, orileede Canada so wipe:

'Opolopo ariyanjinyan ni o waye lori sise ojo ibi Anabi yii, awon onimo pin si meji lori wipe se Sunna abi bid`ah ni sise ojo ibi Anabi.

Apa kini tako gbogbo owun ti o le muni se ayeye ojo ibi Anabi. Won so wipe adadaale bid`ah ti ko baamu ni.

Aye wa fun wa ninu Islam lati fi ife ododo han si Anabi (Ike Olohun ki o ma baa), eni ti o je apeere rere fun wa ninu igbesi aye wa.

Nipa bayi, a le se ayeye ojo ibi Anabi ti a ba le sa fun awon aseju ati awon ikoja-aye ti Islamu lodi si. A o ri wipe itan so funwa wipe pelu idunu, eye ati ilu ni awon eniyan fi pade Anabi Muhammad nigba ti o de ilu Madinah.

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In this sermon, sheikh Abdul Hakeem, chief imam of Fountain University, Osogbo city Osun State Nigeria, explained real followers of Prophet Muhammad, and the proper way to celebrate Mawlid Nabiy. Listen to this sermon in two languages (English & Yoruba).

Alaafia Ọlọhun ati ore ajenje tan re ki o maa ba gbogbo Musulumi ododo. Pelu orukọ Ọlọhun ti o wi bayi wipe:

{Dajudaju Ojiṣe kan (Anabi Muhammad) ti wa ba nyin lati inu yin; ohun ti o ni nyin lara je ohun ti ko dun mọ ọ, o je olutara (lati fi nyin mọna), alaanu onike ni fun awọn olugbagbọ ododo.} (Bakọra 128)

Ike ati ige ki o maa ba Anabi, eni to fi nini ife si Ọlọhun kọ wa ati itele aṣe Re. O je ki a mọ bi a ṣe le huwa daada si enikeji, ibọwọ fun agba ati imojuto awọn ọmọde.

Anabi tun je ki amọ wipe ikanna ni gbogbo wa ni iwaju Ọlọhun, kosi eni ti o dara julọ ayafi pelu iberu Ọlọhun.

Kini awọn ojuṣe ti o ṣe pataki ki gbogbo Musulumi moju to si Anabi?

Ọlọhun ti je ki o yewa ninu Al-Kurani wipe;

{Dajudaju Awa ni A ran ọ (Anabi) niṣe ni eleri ati ni oniro-idunnu ati ni olukilọ. Ki e le ba gba Ọlọhun gbọ ati Ojiṣe Re ati ki e le ma ṣe iranlọwọ fun ati ki e le ba ma fun ni ọwọ. Ati ki e le ma ṣe afọmọ fun U ni owurọ ati ni aṣale} (Suratul Fatih 48: 8-9)

Akọkọ, Musulumi gbọdọ je ki igbagbọ re rinle si Anabi gege bi o ṣe je wipe Igbagbọ si Ọlọhun ati Anabi ni akọkọ ni  opo to gbe esin Islamu duro. Ọranyan ni ka gba Anabi gbọ gege bi erusin Ọlọhun, ojiṣe Re ati opin awọn Anabi.

ekeji, A gbodo ma ko ipa nibi ipepe si oju ona Olohun. O ṣe pataki lati maa ran iṣe ipepe si oju ọna Ọlọhun ti Anabi gbe kale lọwọ pelu kikọ awọn eniyan ni esin Islamu ati ihuwasi Anabi ti Ọlọrun fun ra Re wipe:

{Atipe dajudaju ire je eni ti o ni iwa ti o dara julọ} (Suratul Kọlami 68: 4)

eketa, dandan ni ki Musulumi maa bọwọ fun Anabi. Nigba aye re awọn saabe maa n bọwọ fun u ni ibamu pelu ọrọ Ọlọrun to wipe;

{enyin eniti e gbagbọ ni ododo, e maṣe gbe ohun yin ga bori ohun Annabi mọle atipe e ko gbọdọ kegbe ba a sọrọ gegebi ikegbe sọrọ apakan nyin si apakeji sọrọ ki iṣe nyin ma ba baje nigbati eyin ko ni mọ} (Hujirati 49: 2)

Agbọdọ maa bọwọ fun u nigbati a ba gbọ orukọ re, ti wọn ba ka ọrọ re (Hadisi) si wa leti, ti a ba gbọ itan (Sira) re ati nigbati wọn ba darukọ awọn ara ile re.

Lara awọn ọna ti o tọ lati fi bọwọ fun ni ki a ṣiṣe wipe owa ni iwaju wa, ki a tọrọ ibukun fun un ati awọn ara ile re pelu gbolohun “Sọla Allahu alaehi wa alihi wa salam” (Ike Olohun ki o ma baa).

Mu’asab ọmọ Abdullah so wipe; “Igbakigba ti wọn ba ndarukọ Anabi niwaju Imọmu Malik, awọ oju re maa n yin pada latara ife ti o ni si i, o si maa n te ori re ba.

Gege be naa ni Muhammad ọmọ Munkadir ati Jafar ọmọ Muhammad Sadiq ṣe maa nṣe. Koda Jafar ọmọ Muhammad Sadiq ma nka Hadisi nigba ti o bani aluwala (Ike Ọlọrun ki o maa ba gbogbo wọn).

ekerin, ọranyan ni ki a ni ife si Anabi ki a si maa wo awokọṣe re. Ọlọhun wipe:

ekarun, o ṣe pataki ki a maa mu ọrọ Anabi lo (Hadisi) loore koore pelu titele Ilana re (Sunah) nitori Anabi ko je eni to nsọ ọrọ ife-inu. Olohun so wipe:

{Atipe kin so oro ife-inu. On ko je kinikan bikose ise ti a ran (si i)} (Suratul Najmi 53:  3-4)

ekefa, agbọdọ maa tọrọ ibukun (asalatu) fun u nigbogbo igba. {Dajudaju Ọlọhun ati awọn malaika Re nfi ibukun fun Anabi. enyin ti e gbagbọ ni ododo, e ma tọrọ ibukun fun u, ki e si ki i ni kiki alafia} (Suratu Ahsabu 33:56)

eje ki a pe ojuṣe wa si Anabi, ki a le je ọmọleyin re ni ọjọ idajọ.

Ọlọhun wa, bawa ke Muhammad ati awọn ara ile Muhammad gege bi o ṣe ke Ibrahim ati awọn ara ile Ibrahim, ki o si ge Muhammad ati awọn ara ile Muhammad gege bi o ṣe ge Ibrahim ati awọn ara ile Ibrahim, Iwọ ni Ọlọpe ti Osi tobi julọ.

Part1, Part 2, Part 3, Part 4

Editor’s note: In the first four parts of this Series, the author has explored some significant features of the formation of Islamic identities in Africa.. Here, he draws important conclusions from his in-depth study.

The names of tribes, like the Manding/Jula, Fulbe, Hausa, Wolof .. Tribes delving deep into Islam have become synonymous to Islam

The real link between the Torodbe and the point under discussion, that is the influence of Islam in the formation of individual and collective identities, lies in the distinction of the Torodbe that turned them into a real semi-ethnicity in West African lands.

For, it has become familiar that some people affiliate with Torodbe considering it an ethnicity for them, while in fact it is not. Rather, it is – in the words of a researcher – a “Fulbe-like” ethnicity. 

Concluding Remarks

Perhaps what is presented in the preceding passages of cut-short shots, leads to a clear view about the dynamic impact of Islam in the formation of identities of Muslim people in Africa, and the constant development of it the deeper those people delve into Islamic religion.

This is, at least, in the way such Muslim tribes view themselves as Muslims in Toto, and in the way others view them through the same perspective too.

It is well-known that view of the “other” is the other side of the coin in determining identity.

This opinion is manifested, for instance, through the researchers’ discussion of the Hausa ethnicity.

The moot point here is whether the Hausa is considered an racial ethnicity or not! In this regard, researcher Badin denied the existence of a Hausa ethnicity in the scientific sense of  term on the plea that what is defined by such term has become unrealistic.

For Hausa, since a distant time, has become more of a race and a lineage. So, through desire, an individual can speak the Hausa language, embrace Islam and then claim to be Hausa.

A similar claim is stated by historian Hiskett, who affirmed that different ethnicities of which Hausa consists share nothing other than “language and belonging to Islam”.

Here, it is interesting to note that the names of tribes, like the Manding/Jula, the Hausa, the Wolof, etc.; the tribes that have delved deep into Islam, have becomes synonymous with Islam.

So, if some individuals from among the Gebin or Senoufo tribes (Northern Ivory Coast), for instance, embrace Islam, they are described as having “become Jula” (a kera jula ye). And in Nigeria, the new Muslims from among the Yoruba and the Ibo are described as having become Hausa (ya zama bahaushe).

It is also well-known that such phenomenon is general all over the domain of Islam in Africa and in Asia. For, until the middle of the preceding century, Islam was called “hui-jiao” in China, meaning the religion of the “Huiji” nationality, and whoever embraced Islam would be called “Huijiao tu”, meaning a person from the Huiji, regardless of his/her origin.

Also, in colloquial Melayu, a person who entered Islam would be called “masuk Melayu”, meaning that he has joined the Melayu.

Here, in particular, the allegations of some researchers who claim that Islamic identity in Africa is determined in opposition to three parallel dimensions, namely non-Muslim Africa, the Arab world and Western civilization, meaning that the identity of the African Muslim is identified through its difference from what is mentioned of these three classifications.

Such is a false and invalid equation due to the presence of the “Arab world” marker in it. For, at the very least, it is not possible to investigate an Islamic identity in Africa apart from the Arab world.

In other words, the identity of the African Muslim cannot be determined unless it is joined with the Arab world, due to the known organic relation between these variables.

Out of our care for the foregoing to have its share in realism, we should ascertained necessity of investing this organic relation between Islam and the identities of African Muslims towards consolidating the interconnections between them and the Arabs, on one hand, and between Muslim peoples.

Such investment should be employed and utilized in promoting common issues, mobilizing powers, and extracting rights that are no longer bestowed except in the presence of major blocs and mergers.

The powers opposing Islam have already gained precedence by attempting to sever the bonds of fraternity, solidarity and convergence of identities among the Muslim peoples.

Among their popular terms is “l’Islame noire” or “black Islam”, which emerged at the hands of colonial French ethnologists, like Klozel, W. Ponty and A. Gouilly.

They used this term as opposite to “l’Islame Maghrébine / Arabe”, meaning Maghreban/Arab Islam, to denote that Islam in Africa differs (or should differ) from what it is in the Arab lands.

They even crowned such calls with warnings against Afro-Arab rapprochement. The then French envoy to Western Sudan, William Ponty, elaborately warned against what he termed as “l'influence maghrébine (Maghreban Influence)” in Western (French) Africa.

Besides, the French governor of Western Sudan, L. Faidherbe, asserted this colonial desire to effect a rupture between the lands of the Maghreb and the peoples of Muslim Africa in a speech he delivered before a class of French colony students, in 1860 A.C., saying to them “O people of Senegal, indeed most of you have inherited the religion of the Arabs from your fathers.

We do not oppose that, even though we regret it for your own benefit. However, you are not bound at all to follow  Arabs in their customs, traditions, values or nescience.

So, do not got to the Moors (!) in quest for your ideals and intellectual models. Rather, you would find it with us; we, the lovers of peace and order”!

According to this imperialist vision, France and the rest of colonizers have engaged in internecine wars and struggles in Africa and other places for the imposition of such “ideals and models,” which governor  Faidherbe mentioned, on Muslim peoples.

Perhaps the sharpest weapon in our hands today is persistent work towards enforcement of the Muslim peoples’ relation to their faith, and bridging the gaps effected by misleading projects aimed at distorting the image of their fellow Muslims everywhere, embracing the spirit of the Qur’anic verse on acquaintance, which is quoted in the beginning of the present article.

Ibeere:Eyin Onimo Islamu, as-salamu `alaikum, mo mo wipe awa Musulumi ni awon eya eran kookan ti a ko gbodo je, sugbon ibeere mi ni wipe nje o ye ki a maa je , eran Esin, rakunmi ati bee bee lo? Bakanna ni mo fe mo iru awon eye ti o ye ki a ma je ati eyi ti ko to ni jije, Olohun a san yin ni esan oloore.

Idahun : Rif`at Fawzi `Abd Al-Muttalib

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Ni Oruko Olohun Oba Ajoke Aiye Oba Asake Orun. Ike ati ige ki o ma baa Ojise Olohun Anabi Muhammad.

 Adupe lowo omo iya wa fun akolekan ti e  ni lori gbogbo Musulumi lati ma se kuro ni oju ona otito, ki Olohun to gbogbo wa si ona ododo.

 Gege bi ibeere yin alakoko, ko si eewo nibi ki Musulumi je eran Esin ati Rakunmi rara , ni odiwon igba ti a ba ti pa ni ilana Anabi wa Muhammad (Ike ati ola olohun ki o maa baa).

Ni idahun si ibeere elekeji, Omowe Rif`at Fawzi `Abd Al-Muttalib, olukoni agba ni eko Shar`iah ni ile eko giga Cairo Universty so wipe:

 Eranko ti npa eran egbe re je gege bi Kiniun, Ekun, Amotekun, Kolokolo ati beebee lo ninu awon eranko buburu inu igbo.

Awon apeere eye ti ko leto lati jeni  eye bi Asa, ati beebee lo. Nipa bayi awon eye elekanna Sobolosobolo ko ye ni jije sugbon awon eye ti ko ni ekanna sobolo ti ko si ki nje egbe re ni eto fun jije.

A si ri wipe awon apakan Alfa so wipe awon eran ti o ba ni eyin sosoro nikan ni ko ba ofin Islamu mu fun jije , ko ki nse eye ti o ni ekanna sobolo.

Sugbon, eyi ti o fi ese rinle ju ni wipe gbogbo eranko ti o ba npa egbe re je tabi o ba ni eyin sosoro ati eye ti o ba ni ekannna sobolo ni ko ni eto si jije ni abe ofin Islamu.

Olohun ni Onimo Julo.

We have seen it time and time again. We may have even experienced it.

For so long, you were a Muslim only by name. You did not know much about Islam and its teachings, and you were content with your ignorance.

But something changed. Like the shifting of the earth before a quake, something happened in your life that suddenly opened your eyes to the beauty of your religion. You realized that you needed Allah and in that instance, you turned back to Him.

Or, you were never a Muslim, but the story that was your life fell upon a new chapter: Islam. You left whatever you were (or were not) practicing for His sake.

In both these instances, you have tried to claim or reclaim the Muslim identity that you finally realized and accepted as being yours. Yet, it was during the birth of your new spiritual self that things began to go downhill. You may not have seen it, but everyone around you certainly did…

Here are a list of 10 things that shouldn’t happen as a result of you turning a new leaf and becoming a more practicing (or new) Muslim:

This is probably one of the worst – and ironic – things that can result from you becoming a more practicing Muslim.

Islam has richness and diversity embedded within its history; from its revelation to the interpretations and rulings, from great scholars and intellectuals (think: Imam Abu Hanifa, Imam Malik, Imam Ash-Shafi’i & Imam Ahmad), Islam is not something that can be limited to what you have learned from one person within your community, or after watching a few videos on YouTube.

Contrary to what you might think, becoming closer to Allah, subhanahu wa ta ‘ala (exalted is He), and the teachings of Islam should make you far more OPEN minded.

That is, the more educated you become, the more you realize that differences of opinions within Islam are not a curse, but a blessing. They make the religion easy & practical – a stark juxtaposition to the Islam you may be viewing through your narrow lenses.

Most of the time, it’s narrow mindedness that leads individuals to do the following:

2. You Rebel Against Your Family

Now that you have seen the light, you begin to notice the sins that your family may be immersed in. How dare they not pray? Why do they not attend these lectures? Why don’t they support me – I’m following the same religion as them after all!? Why wasn’t I born into a more practicing family? Why didn’t my parents teach my Qur’an from a younger age!? Why, why, why…?

These, and many more, are thoughts that might cross your mind. But you have to remember a couple of things: a) You will probably never be able to completely change your family – especially your parents b) Humble yourself. It was only a short while ago that you were immersed in the same sins and was it not by the mercy of the Most Merciful, your plight may have never changed.

Coming closer to Allah should indeed bring you closer to your family (despite their flaws) as now you realize the great importance of kinship in Islam, and the enormous rights of your parents upon you.

3. You Rebel Against Society

You have not only become hyper aware to the ills within your home, but those outside of it too.

Becoming more practicing in the deen (religion) shouldn’t mean that you revile the very society that may have raised you and to which you owe your cultural traditions, norms and values. Instead, it should make you more involved. Being a Muslim means to be balanced – enjoy the good your society has to offer.

Of course, none of us enjoy societal ills such as misogyny, corruption, pollution, poverty and so forth, but that does not mean that we have to turn our backs on it.

Let’s be honest, we (especially those born in the West), should be thankful for the peace and civility that we find here but which lacks in many parts of the Muslim world. And remember that Allah says:

{Indeed, Allah will not change the condition of a people until they change what is in themselves,} (Ar-Ra`d 13: 11)

This verse is very important for us to remember before we start to revile our family, friends, and societies.

4. You Declare Everything as Haram/Halal

This is an extremely dangerous thing to do. Just because you have learned a bit about Islam, you still have no right to be declaring fatwahs (Islamic legal rulings). This is something left to the most learned of Muslims; those who have dedicated their lives to the study and teachings of Islam.

 To be continued…

Taken with slight modifications from: www.suhaibwebb.com

Onibeere: Dokita Rabia Adnan

 Ibeere: As-salamu `alaykum. Eyin onimo wa, ibeere meji ni mo fe beere. Akoko, nje eni ti won fi ipa balopo le se oyun ti o ni latara ibalopo yii, nitori oyun esin ni? Nje Islamu gba eniti irufe isele buruku yii sele si lati ba oyun yii je?

Elekeji, awon apakan onimo sayensi Science fi yeni wipe ajogunba ni isesi ibalopo homosexuality je, ti o ba je looto ni , kilode ti a w ape homosexuality ni ese? Sebi Olohun lo da wa , o si mo idi ti O se da gbogbo wa. E bami se alaye idi ti imo Sayensi se le tako islamu ni aarin yii.

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh. Ni Oruko Olohun Oba Ajoke Aiye Oba Asake Orun. Ike ati ige ki o ma baa Ojise Olohun Anabi Muhammad.

 Adupe lowo omo iya wa fun akolekan ti e  ni lori gbogbo Musulumi lati ma se kuro ni oju ona otito, ki Olohun to gbogbo wa si ona ododo.

 A fe ki o ye yin wipe awon apakan onimo ijinle Islamu so wipe won gba eniyan laye lati se oyun ni akoko ose kejila ti obinrin ba sese loyun.

 Ni idahun si ibeere yii, Sheikh Ahmad Kutty,Olukoni agba ati onimo Islamu ni ile eko giga the Islamic Institute of Toronto, Ontario ni ile Canada so wipe:

Sugbon sise oyun yii gbodo waye ni aarin ose mejila sirawon , ko si gbodo ju bee lo. Nitori asiko yii ni won nfe emi si ara re, leyin asiko yii, a ko gbodo se oyun , ayafi ti o ba je nitori lati da aabo bo emi iya omo.

 Elekeji: Oro wipe Imo Sayensi Science fi rinle wipeibanilopo eleya kanna (homosexuality) je ajogunba ko lese nile rara, nitori ti o ba je imo yii kanna lo fi rinle wipe wiwu iwa odaran, ole, idaluru, isekuse je ajogunba ati kadara owun ayanmo ni, se ki awon ti o nsee ma se niso bi?

 Awon onimo Islamu ti fi yewa wipe oniranran iwa ati isesi ni o wa ninu adamo eniyan, gege bi iwa eranko, Obo, Aja, Elede ati beebee lo . Bee si ni awon oniwa tutu bi adaba nbe ninu isesi eda eniyan.

Idi niyi ti eniyan gbodo ko ara re ni ijanu lati yo ara re kuro nibi iwa eranko ti ko dara .Bakanna ni a se gbodo ni esin lati le fo ara eni mo kuro nibi iwa idoti ati irira pelu.

 Olohun to dawa ti o si mo isesi wa naa lo gbe awon inkan eewo kale ti a npe ni Maharoumaat, o si je eewo fun eda eniyan lati de idi re, o si se awon kan ni eto Halal fun eda eniyan lati see. Imo Sayensi kin se Olohun rara, ki sin se esin, Islamu ko tako imo

 Nidi eleyi, a ko gbodo ro wipe Sayensi ti dahun gbogbo ibeere wa. Ko le se alaye iwa omoluabi ti o ye ki a maa wu lawujo tabi eyi ti ko ye. Nipa bayi a gbodo gbe ara le owun ti o fi ese mule.

Eri ti o si se gbe ara le owun naa ni ilana Olohun eleyi ti o fi ranse siwa lati odo Ojise nla Muhammad ( Ike Olohun ki o maa baa) ati awon ojise to kun. E gbodo mo wipe gbogbo awon esin ti o siwaju ni won tako iwa buruku ti o wa ni awujo.

Igbalode ati asa buruku to gbode lo wa so awon esin miran di owun ti won gbabode fun Olohun won, ti won si gba awon alailesin ni aye lati mu iwokuwo wonu esin won bayi ni oruko olaju. Ti won si wa npe ibanilopo eya ako pelu ara won tabi eya abo pelu ara won ni olaju ti ko ni laifi ninu.

 Olohun Ni Onimo Julo