From the most important principles that should be followed when building relationships with people are:

1. Correct the relationship between yourself and Allah and Allah will then correct the relationship between yourself and others.
2. Studies have proved that every individual has his own unique pattern of understanding and that patterns are usually one of the following:
   • A visual pattern, i.e. one looks at the world and deals with it from a physical point of view.
   • A hearing pattern, i.e. one looks at the world and deals with it based on the words that one hears (one better understands by hearing).
   • An emotion-based pattern, i.e. one looks at the world through one's emotions and inner feelings.  

3. Put yourself in the place of others and let them hear from you what you like to hear from them, and behave with them the way you like them to behave with you.
4. Always keep smiling, especially during difficult situations and incidents.
5. Keep your calm and self control when provoked.
6. Always be sensitive to feelings of others, their rights and their needs.
7. Choose your words carefully, especially during the first encounter. Be cheerful when speaking and beware of dull facial expressions and tough looks even if your words are very nice.
8. When the atmosphere is not appropriate to talk about a particular subject, then it is better to end the talk about that subject in a courteous way and postpone it to a more appropriate time.
9. Decorate your talk with jokes and proverbs without making this overwhelming in your talk, and tell only the truth. This will induce an interactive discussion.
10. Give away gifts even if small ones and rush to help others even if in little ways, because these are means of winning hearts and of building relationships. It is related in Adab al-Mufrad of Al-Bukhari that the Prophet (peace and blessings be upon him) said: "Give gifts as it will create love amongst you."
11. Spread Salam (Islamic greeting) and reply to a greeting with a better one. This is a key to winning others' hearts, so be eager to own this key.
12. Keep your promises and be truthful in your talk. This will make others love you even when you cannot accomplish what they want.
13. Be generous within your means. Even whatever little that you may give will put you in a high position in the hearts of people. No one can win the hearts of others while he is described as stingy and not generous.
14. Be simple and spontaneous in dealing with others. Being organized in your life will make you win others' respect, even that of your enemies.
15. Be clean in your body, mouth and clothing, be stylish without exaggeration, and put on a nice fragrance; all these will make others that are dealing with you more comfortable, instead of making them avoid you.
16. These principles can be applied under all circumstances and in all roles - at work, at home, with our husband or our wife, our father, our sons, our friends, or with strangers.

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

Lying is a common part of human relationships.  People lie for a variety of reasons.  They may lie as part of self-presentation, in order to present a more favorable image to others.

People may also lie in order to minimize conflict, because lying may make disagreements less obvious.  Although lying may serve useful functions in these respects, it can also be damaging to relationships. 

 An exposed lie undermines trust and sows suspicion, because a person who has been lied to is likely to mistrust the person who lied in the future.

Some people even lie due to habit at first impulse.  ‘Everyday lies are really part of the fabric of social life,’ says Bella DePaulo, a psychologist and lying expert at the University of Virginia. 

 Her research shows both men and women lie in approximately a fifth of their social exchanges lasting 10 or more minutes; over the course of a week they deceive about 30 percent of those with whom they interact one-on-one.

Furthermore, some types of relationships, such as those between parents and teens, are virtual magnets for deception.  Lying is considered integral to many occupations: we see lawyers constructing far-fetched theories on behalf of their clients or reporters misrepresenting themselves in order to gain access to good stories.

Lying is a despicable vice, rampant in our societies.  Deceiving others with the canny use of words is seen as clever.  Public figures lie. Governments lie.

 One of the distinctions of our age is that lying no longer carries the stigma it once did.

Today lying has become institutionalized.  It is the way many of us live now, right from the top, because we figured out that if we are persuasive enough, lying works. Countries are invaded and wars are started based on lies.

“We” never lie, we just bend the truth a little, put a spin, having no intention to mislead, but the “others” are liars.  Ours is a society that has perfected the “art” of lying.  Gone are the days when a lie destroyed the liar’s dignity and deprived him of our trust. Islam views lying as a serious vice.  God says in the Qur'an:

{And do not say that of which you have no knowledge.} (Al-Israa’ 17: 36)

The Prophet (peace and blessings be upon him) stressed the importance of always being truthful and the seriousness of habitual lying,

Truthfulness leads to piety and piety leads to the Paradise. A man should be truthful until he is written down as truthful with God. 

 Lying leads to deviance and deviance leads to the Fire.  A man will lie until he is written down as a liar with God.” Truth is to state what corresponds with reality, how things are, and is the opposite of lying.

The malice of lying is tied to hypocrisy as described by the Prophet Muhammad, 

If anyone has four characteristics, he is a pure hypocrite, and if anyone has one of them, he has an aspect of hypocrisy until he gives it up: whenever he is trusted, he betrays his trust; whenever he speaks, he lies; when he makes an agreement, he breaks it; and when he quarrels, he deviates from the truth by speaking falsely.

Islamicly, the most heinous lie is against God, His prophets, His revelation, and bearing false witness.  We should be careful not to make false excuses like ‘I was too busy or I forgot,’ or say words that can be taken as promises by others like ‘I’ll call back tomorrow,’ with no such intention.

At the same time, not lying should not be confused with impoliteness, ‘saying at it is,’ but we should be careful not to lie about little things when no one apparently gets hurt.  

This can be done by carefully choosing our words. Is “Never lie!” an absolute principle of Islam or are there exceptions?  Suppose that a would-be murderer comes knocking on your door, looking for his victim.

Is the morally correct answer, “She’s hiding upstairs, hoping you will go away”?  Philosophers like Kant wrote as if this was in fact the morally correct thing to do, but Islamicly, lying is justified in such cases.

Taken with slight modifications from: www.islamreligion.com

Ibn Salmaan says that he heard one of the Sahabah of our Prophet Muhammad (peace and blessings be upon him) narrating:

 " When we had won the battle of khayber, we began to buy and sell among ourselves the booty that had fallen to our lot.

One of us came and said 'O Rasul Allah (peace and blessings be upon him), no one else has earned so much profit as I have obtained in today's trade.' How much did you earn?' asked Rasul Allah (peace and blessings be upon him).

  Three hundred ooqiya of silver come to about thirty six and a half kgs. According to the Prophet (peace and blessings be upon him), the perishable gain of this world stands no comparison with the everlasting gain of the Aakhirah (judgment day).

Our life will be pleasant and worth living if we develop our iman (faith)to an extent where two rak`ahs of salah, in our sight, are more valuable than all the riches of this world.

Salah is really a great treasure and that is why the Prophet (peace and blessings be upon him) has called it " the comfort of His eyes " and has enjoined its observance right up to His last breath.

Ummu Salamah (May Allah be pleased with her) narrates that the last words of the Prophet (peace and blessings be upon him), which he could hardly utter, were about taking care of the salah and kindness towards the slaves. May Allah guide us all. Allah Hafiz.

 Part 1

Further, if you are quick to declare things haram/halal, remember this: you are putting your word against that of Allah and those who have studied His deen. Pretty scary, huh?

But inevitably, becoming more practicing may make you more quick to declare things as haram/halal.  A word of advice: don’t. Just because someone holds a different opinion on a matter than yours, doesn’t make their opinion less valid.

There were differences of opinions during the time of the Prophet (peace and blessings be upon him) and after his death! But these differences did not divide Muslims as they do today – instead, they highlighted the beauty of Islam and how it is truly a religion that has transcended time, history, and culture.

5. You Isolate Yourself

Just because you have become more practicing, doesn’t mean that you should only limit yourself to your home or Islamic events, activities, the MSA, etc.

Listen to me: LIVE YOUR LIFE

Allah has set boundaries that cannot be transgressed. If you remove your head from the sand for 5 seconds, you will realize that there is a LOT of leeway as to what we can do as Muslims.

As long as they do not transgress the bounds of Allah, feel free to engage in the things that bring joy and happiness to your life.

Do not limit your days to locking yourself in your room and only studying Islam. You will go nuts, trust me.

And my dear Sisters, becoming more practicing should never impede on your rights as a woman. You should never become invisible or unheard. You should never be silenced.

Islam is empowering and anything that makes you feel otherwise is not – in my humble opinion – Islam.

Becoming more practicing should open you to the world and new possibilities. Also, it should make you more engaged within your community, whether it be through non-profit organizations, sports, etc.

6. You Lose Your Identity

This is a big one. Sisters and Brothers, you are all unique, creative and different human beings. You should never feel that you now have to wear all black, roll up the bottoms of your pants, or start interjecting Arabic terms like ukhti or akhi into your vocabulary.

Also, if you are a revert – you can keep your legal name (unless it is specifically un-Islamic)!

Getting closer to Allah should bring you closer to your truer self. Embrace your culture, language, experiences and unique nuances. Despite what you may have seen or heard, a “Muslim” can’t truly be categorized, labeled or molded. Embrace your identity and be proud of how Allah has created you.

7. You Look Down On Others

This speaks for itself. Again, humble yourself because as they say:

Every righteous person has a past, and every sinner has a future.

Also, cut out the discrimination against non-Muslims. They may not be your sisters/brothers in faith, but they are certainly still your sisters/brothers in humanity and deserve every ounce of your respect and kindness.

8. You Instantly Become a “Scholar”

Do not make fatwahs, do not rebuke others and do not think that you know everything. Simply assume the position of a student. Recognize, too, that being on the receiving end of knowledge is a life-long thing.

9. You Get Married

This is mainly for new reverts to Islam who may have become Muslim for the sake of marrying someone OR who are now being pressured to get married to “preserve their deen.”

To simply put it, if you have just turned back to Allah (and by just, I mean within the last few years of your life) then let marriage happen, do not try and force it.

In the mean time, you have just started the best relationship of all: the one with your Lord. Allow it to come into fruition. Bask in its glory. Truly love and revere those intimate moments you enjoy when you praise, thank, and pray to your Lord.

We talk about completing “half our deen” without realizing that we are not complete. Marry your deen, and the rest will fall into place, bi’ithnillah (by the will of Allah).

10. You Race to Catch Up

Please go easy on yourself. Yes, you may have less Qur’an memorized than your friends. Yes, you may have less Islamic knowledge. Yes, you may not be as steadfast on Islamic acts of worship. Yes, you may constantly stumble, fall, and falter.

But remember, this is your personal journey to Allah, it is not a race. It makes no sense to compare the beginning of your story to another person’s middle.

Start from whatever level you may be at and keep going. Do not give up and purify your intentions. It is not about quantity, it is about quality. Remember that.

And Allah knows best.

Thinking about and trying to understand meanings of the Glorious Qur’an, which Allah has sent down for His slaves to clarify all things and as a Light that He gives to whom He wills among His slaves.

Indeed, the Qur’an contains tremendous medicine for all ills of the heart, as Allah said:

 {And We sent down from the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism).} (Al-Israa’ 17: 82)  ...The Qur’an contains Islamic Monotheism; Allah’s promises, warnings and commandments; stories of previous nations; and codes of the best conduct and behavior.

These various subjects in the Qur’an have different effects on the heart. Some Surahs (chapters) of the Qur’an are more frightening than others. The Messenger of Allah (peace and blessings be upon him) said,  "Hud (chapter 11) and its sisters (chapters 56, 77, 78 and 81) have brought me white hairs before their due time." (As-Silsilah As-Sahihah).

Hud and its sisters brought white hairs to the Messenger of Allah because of what they contain of matters of Iman.

These Surahs, and the rest of the Qur’an, showed their effect on the Messenger of Allah and his companions, exactly as they were ordered in the Qur’an:

 {So stand (ask Allah to make) you (Mohammad) firm and straight (on the religion of Islamic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allah) with you.} (Hud 11: 112)  The companions would also be deeply moved with emotions when they recited the Qur’an.

Abu Bakr, for example, who was a soft-hearted man, used to cry while reciting the Qur’an when leading Muslims in prayer. Once, Umar became ill as a result of his reciting the Ayah:

 {Verily, the Torment of your Lord will surely come to pass. There is none that can avert it.} (Al-Baqarah 2: 7-8) 

On another occasion, `Umar ibn Al-Khattab wept when he was reciting the Ayah: 

{I (Prophet Jacob) only complain of my grief and sorrow to Allah.} (Yusuf 12: 86), and he was clearly heard by those who were standing behind him.

Furthermore, `Uthman ibn `Affan  said, "If our hearts were pure, they will never have enough from reciting Allah’s Speech (the Qur’an)."  As for later generations, Ayyub said, "I heard Sad Ibn Jubayr recite the Ayah, {And be afraid of a Day when you shall be brought back to Allah.} (Al-Baqarah 2: 281), repeating it more than twenty times."

This is the last Ayah that was revealed to the Messenger of Allah, and it ends with:

 {Then every person shall be paid what he earned, and they shall not be dealt with unjustly.} (Al-Baqarah 2: 281).  Also, Ibrahim Ibn Bashshar said, {If you could but see where they will be held over the (Hell) Fire! They will say, 'Would that we were but sent back (to the world).'} (Al-An`am 6:27), was the Ayah that Ali Ibn al-Fudhayl died while reciting.

Furthermore, when our Salaf would reach a portion of the Qur’an were Sujud (bowing down) is warranted, they treated this incident different than ordinary people. A man once recited,

{And they fall down on their faces weeping and it adds to their humility.} (Al-Israa’  17: 109), and then fell in Sujud.

Then, he said to himself, "Here you are, you do the Sujud, so where is the crying?"  …..Ibn Al-Qayyim said with regards to what one should do to cure his weak Iman using the Qur’an”

"First you should remove your heart from the life of this world and settle it in the Last Life. Then, pay your full attention to pursuing the meanings of the Qur’an, and try to comprehend and understand them and what they were sent down to accomplish.

Then, offer these meanings to the sickness that your heart feels, and when they touch the disease, they will cure the heart, Allah willing."

Taken with slight modifications from: www.islamicfinder.org

A Few Days ago, my mom came home from work and related a conversation she had there. The talk turned to exercise, and her colleague endorsed walking as a good option, since one can also make use of it for other purposes.

I pray for others while I walk, she said. That way I don't waste the time.  I thought, subhanallah, she is selfless enough to exercise to stay healthy and still put her time to wise use. And she was not Muslim.

What do we, as Muslims, do with our time? Do we make use of every second? Time, the Sunnah tells us, is the most precious of all worldly commodities, for once it's gone, it never comes back.

We need, then, to ensure we don't let it pass in vain. We should make certain that when we stand before Allah for Judgment we can justify how we spent His priceless gift.

The Prophet Muhammad, (peace and blessings be upon him), said: "Take advantage of five, before five! Youth before old age. Good health before sickness. Free time before occupation. Wealth before poverty. And life before death" (Al-Hakim).

In the fast-paced societies we live in, people really do come to feel they have no time.

They are working, studying, chauffeuring children, doing business on the cell between errands-running a gauntlet of daily obligations.

Time itself seems to be shrinking- a true sign, in fact, of our approaching Hour of Judgment, according to the Prophet, (peace and blessings be upon him).

Days become weeks. Weeks, months. Months, years. Before you know it, a decade's got behind you. And you wonder, What have I done with my life?

In the course of our talk, my mother pointed out her colleague's admirable concern with giving time to others. Walking is no waste of it, of course.

It is worship, if properly intended to please God and maintain His grant of health.

Still it is done for one's own benefit. What, my mother asked me, have you done for others? I answered honestly. Not as much as I would like, though helping others- as countless ahadeeth attest and the Prophet's own glowing example ceaselessly shows-can take on many forms.

Teaching people a skill you have, making dawah, organizing masjid events, or just taking the time to talk to others about their problems-all are shapes of volunteerism, of help.

Giving for the sake of God means more than donating money. Time can be a gift. By offering some of it for a good cause, you diminish none of what you have for yourself.

When I tell others I have no time, I wonder, What am I trying to achieve? Am I making up selfish excuses about why I can't part with it? Or is it just me trying to persuade myself of this? Sure, I am busy. But I can't fool myself. There are times when I have nothing to do, or am doing nothing. No doubt, we all "do" some of this.

Yet if we reconsider our priorities and refine our attitudes, we will find we have substantial time on our hands. We can choose to put it to some good use, or lose it.

Taken with slight modifications from: www.islamicity.com

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.

There can be no doubt that human beings need each other. We all need other people. Likewise, many other people depend on each one of us. People in society assist each other and serve each other’s needs, even in ways that we are often unaware of. 

However, we do not rely on others in the same way that we rely on Allah. We know that He alone is Self-Subsisting, Self-Sufficient. All the sustenance we have and all the success we enjoy ultimately stems from Him. 

Being aware of this fact is crucial. Someone who understands this and believes this will always retain his or her dignity.  There is a great difference between helping one another in a dignified manner as part of the natural course of social existence – the best manifestation of which is to help one another in righteousness and piety – and the ignoble state of debasing oneself before other than Allah in an unseemly fashion where one’s dignity is compromised.

A believer who is assured that Allah is Self-Subsisting, upon who all others depend for their existence and their needs, will be safeguarded from such ignobility. 

When misfortune befalls us and we cry out to Allah, we know with certainty and assurance that we call upon one who will not fail us. When we appeal to other people, they may or may not be willing or able to help us.

We know they are people like ourselves. Allah calls upon us to ask of Him. He wants us to turn to Him with our needs, and to submit ourselves to His greatness and His honor.

  Ibn `Abbas relates the following advice that Allah’s Messenger (peace and blessings be upon him) gave him when he was still a youth:

“Young man, I will teach you something: Remember Allah and He will remember you. Keep Him in your heart and you will find Him with you. If you beg of someone, beg of Allah. If you rely on someone, rely on Allah. Know that if the whole world united in order to provide you with some benefit, they could only benefit you with what Allah has already decreed for you.

And know that if the whole world united in order to bring you harm, they could only harm you with what Allah had already decreed to befall you. The pens have been lifted from the pages and the ink has dried. [Sunan At-Tirmidhi (2516)]

Prophet Muhammad (peace and blessings be upon him) gave this advice to a young man who was at the brink of adulthood, but it is good advice for anyone.

Whatever need we have, we should turn to Allah to fulfill that need, beseeching Him in our prayers and supplications.  We should turn to Him with our hopes and fears, with our worldly concerns as well as our spiritual aspirations, in all matters great and small.

The emirates of Northern Nigeria are recognized as the epitome of a system of collaboration between the British colonial rule and the local aristocracies. Kano was no exception in history. This can be termed an indirect leadership.

There have been several writings about the operation and evolution which transformed Northern Nigeria’s way of leadership, since the British colonial rule, till date.

The Hausa city of Kano, located 12 degrees north and 8 degrees 30 minutes east, is long-known to the world for its industries, art, wealth and commerce.

It holds a strategic position in the trans-Saharan and trans-Sudanic trade. Encompassed by unique fortifications where agriculture fed thousands and plantations which surrounded the terrains it was ruled by authority in a palace at the city center.

Kano became the intellectual, commercial and political ground of the Sokoto Caliphate in the 19^th century. Kano was a regional economy. It was home to a set of hierarchal titled chiefs who govern Kano and laid policies for the indigenous people to follow.

Let’s take a look at history. The Kano emirate was founded and made to be part of the Seven true Hausa states (Hausa Bakwai) in 999 by Bagauda, the grandson of Abuyazidu, the patriarch of the Hausa people.

The capital was then moved to Kano (1094-1134) under the reign of King Gajemasu. Islam was introduced to Kano in the mid-fourteenth century from Mali, by its scholars.

Today the Emir of Kano enjoys status and roles of a representative personage of dynasty in Nigeria and Africa as a whole.

Although there were historical persons who held the role of the Emir, Alhaji Dr. Ado Abdullahi Bayero was the previous Emir of Kano who died recently (6^th June 2014) before Alhaji Sanusi Lamido Sanusi preceded him.

Emir Ado Bayero was a business man and diplomat besides his kingship role. He was the 13^th Emir after the Fulani battle led by Usman Dan Fodio.

During Alhaji Bayero’s 50 year tenure as Emir which is the longest serving in Kano history, agriculture and stock market were primary to his wealth asset and he also was a very influential man in Northern Nigeria.

He was a custodian to Hausa and Islamic heritage, and contributed to the fundamentals of Islamic teaching in Northern Nigeria.

When Bayero became Emir in Nigeria’s first republic, there were troubles and turmoil springing up in Nigeria which threatened the Emir’s role. This was later resolved and power became consolidated.

Bayero embraced western education for he was an educated man both in Islamic theology and modern studies. He was out-vocal against the Boko Haram sect in Nigeria which advocates the ending of western studies in Nigeria.

There was an escape assassination of the Emir in 2013 by a group most susceptibly from Boko Haram in which a body guard was killed and caused injuries on others.

The current Emir of Kano, Alhaji Sanusi Lamido was crowned 8^th of June 2014. His ascension to the throne has caused some controversy in that he has not resumed into the palace while there is an issue by the Nigerian government for his arrest.

His term as Emir cannot be discussed now since he is fresh on duty but he has received applause from some groups for his position, while others protest against it.

Those who protest believe the late Emir’s son is more eligible for the position of Emir than the grandson of the Emir’s brother, Sanusi. The Emir of Kano is very influential, not only in Kano or the North, but in Nigeria as an entity. 

By virtue of his office, a lot of people are sure to look up to him and his views, and in this instance, will continue to carry more weights in shaping public opinion in all facets of life.

. Wikimedia Foundation, 6 Nov. 2014. Web. 12 June 2014. <http://en.wikipedia.org/wiki/Ado_Bayero>.

. N.p., n.d. Web. 12 June 2014. <http://www.bellanaija.com/2014/06/11/emir-of-kano-sanusi-lamido-sanusi-ordered-to-be-arrested-for-fraud-report/>.

Smith, M. G.. Government in Kano, 1350-1950. Boulder, Colo.: Westview Press, 1997. Print.

Stilwell, Sean. Paradoxes of Power. Portmouth, NH: Heinemann, 2004. Print.

Yakubu, Mahmood. An aristocracy in political crisis: the end of indirect rule and the emergence of party politics in the emirates of Northern Nigeria. Aldershot, England: Brookfield, Vt. :, 1996. Print.

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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).

Onibeere: Ahmad

Eyin onimimo, Asalamu alaykum. Ejowo e se alaye nipa osu Rajab, ati wipe kini itumo gbolohun “Rajab”? Nje awon ijosin kan wa ti o ye ki a maa se ninu osu yii? Olohun a san ni esan oloore.

Idahun:

Sheikh Ahmad Ash-Sharabasi

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.

Omo iya wa ninu Islamu, adupe pupo lowo yin fun ibeere yii, eleyi ti o nfi daniloju wipe eko islamu se pataki ni okan yin. Bakanna ni e si nfe lekun ninu eko Islamu.

Owo ati iyi ti o wa fun awon Masalasi meteta paapajulo Masalasi Qudusu ti ilu Palastine ti awon Israel elesin Yahuudi je gaba le lori.

Lekun rere si oro yii, agba alufa Sheikh Ahmad Ash-Sharabasi, oluko imo oye ati adisokan, ile-iwe giga Al-Azhar, so wipe:

Ninu awon osu Larubawa ati Islamu ni Rajab wa. Gbolohun rajab wa lati ibi tajrib, eleyii ti o n tumo si yiyin ati fifi ogo fun, awon Larubawa a maa fun osu yii ni owo ati aponle pupo, idi niyii ti won fi npe ni oruko rajab.

Raja Osu Owo

Awon Larubawa a ma pe osu yii ni osu owo, tori wipe ninu awon osun owo merin ni o wa, eewo sini fun fun enikeni lati ba ara won ja tabi tae je sile ninu awon osu yii.

Olohun so nipa awon osu owo ninu Al-kurani Alaponle wipe: 

{ Dajudaju onka awon osu ni odo Olohun je osu mejila ninu Tira Olohun lati ojo ti O ti da sanma ati ile na, osu merin ti o je abowo nbe ninu re. Eyini ni esin ti o duro deede nitorina e mase abosi funra  nyin ninu won. Ati ki e si maa ba awon osebo ja patapata gegebi nwon ti se ba nyin ja patapata ki e si mo amodaju pe Olohun nbe pelu awon olupaiya (Re).} (Suratu Taobah 9:  36).

Awon osu owo yii Dhul-Qi`dah, Dhul-Hijjah, Muharram ati Rajab

Rajab Alaso

Bakana won tun ma pe osu yii ni osun aso (Rajab Al-Fard). Idi ni wipe osu yii da yato ninu awon osu owo meta toku, leyin osu marun ti awon osu owo meteta akoko ba lo tan- Dhul-Qi`dah, Dhul-Hijjah ati Muharram ni osu Rajab  ma nde.

Beeni, won tun ma pe osu yii ni Rajab Mudar, oruko yii waye ninu Adisi Anabi Muhammad (Ike Olohun ki o ma baa) ti o so wipe: “..Ati (osu elekerin) Rajab (ti idile Mudar) osu eleyii ti o wa laarin osu Jumada (Thani) ati osu Sha`ban”.

Idile kan ni  Mudar ninu awon idile Larubawa, awon idile yii a maa fun Rajab ni owo ati aponle pupo ju idile miran lo, idi niyii ni Ojise Olohun fi pe ni Rajab Mudar.

Osu Al-Israa' ati Al-Mi`raj

Ninu osu alaponle yii ni irin-ajo nla Al-Israa' and Al-Mi`raj wa ye, irin-ajo ti Olohun fi se alekun aponle ati iyi fun Anabi Re. Ni ijeri si oro yii, Olohun so ninu oro Re wipe:

{ Mimo ni fun Eniti O je ki olujosin Re rin loru lati Mosalasi Abowo lo si Mosalasi ti o jinna rere ti Awa fi ibukun yi ka re ki Awa le fi ninu awon ami Wa han a. Dajudaju on (Olohun) ni Olugboro, Oluriran.} ( Suratu Israai 17: 1)

Olohun fi ariseemo irin-ajo yii pon Asiwaju Eda le, gbogbo ohun to pamo sinu samo mejeje ni Oluwa fi han Ojise Re.

O dara pupo lati gba awe ninu osu yii, oore ati ibunkun wa ninu awon ojo Rajab. Ki a sit un ma fi osu yii ranti oore ti Olohun se fun Ojise Re ati gbogbo Musulumi nipa irn-ajo nla ti o waye ninu osu na.

Olohun ni onimo julo

According to the Quran, the purpose of marriage is to attain sukun (tranquility and peace), which can never be achieved through impulsive sexual fulfillment unless it is accompanied by mutual love, affection, caring, and sharing, which are all part and parcel of a fulfilling and productive marriage relationship.

Islam, as we know it holistically from the sources, is a balanced way of looking at things.

Following are the 8 important factors that can in sha’ Allah strengthen a marriage relationship in Islam:

1.    Good Attitude

A Muslim must always have a positive attitude toward life. We say, “Alhamdulillah” (Praise be to Allah) for whatever He gives us (or doesn’t give us).

2.    Help

Our Prophet (peace and blessings be upon him) stressed the importance of men helping their wives and Allah tells us the importance of women being mates and helpers to their husbands. This is a real “win-win” situation, if we just follow it.

3.    Trust

4.    Respect

You get respect, when you give respect. This is mandatory for all Muslims toward all people, how much more toward the spouse?

5.    Joy

Our prophet (peace and blessings be upon him) used to entertain his wife Aishah (may Allah be pleased with her) and she used to play and race with him. She said, “I used to out-run him, but then when I got heavy he used to outrun me”. He told us to play with our wives and have some fun.

6.    Forgiveness

Clearly, this is one of the most important aspects of Islam. Whoever does not forgive – will not be forgiven. This comes from Allah, Himself. We must learn to forgive each others for a good relationship.

7.    Time

Spend time together. Go for walks. Take a bus ride. Visit a friend or someone who is ill (you get big rewards for that). Fast together on Mondays & Thursdays if you can. Make hajj – this is a great way to get a “new start” on life.

8.    Worship

Our prophet (peace and blessings be upon him), used to lead his wife in salah, even though he lived connected to the mosque. He told us not to make our homes like grave yards. We should offer some of our sunnah prayers at home.

Taken with slight modifications from: www.orbitislam.com

Ibeere: As-salamu ‘alaykum. Nje ola ati oore wa nibi gbigba aawe ninu osun Rajab? 

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.

Rajab je ikan ninu awon osu owo merin ti aawe gbigba dara ninu gbogbo won.

Ni idahun lekun rere si ibeere yii, Agba alufa ati onkowe orileede Saudi Arabia, Sheikh Muhammad Saleh Al-Munajjid, so wipe:

Read Also: Alaye Nipa Osu Rajab Aawe Ojoketadinlogbon Osu Rajab; Nje Oranyan Ni? Osu Muharam ati Awon Ise Daada Ramadan : Osu Ipa Ese Re by Alhaji Mufutau Adewole Osu Sha`ban; Kini Awon Ijosin ti o Ye Ninu e? Iranti Al-Israa’ ati Al-Mi`raj; Nje O leto?

 {Dajudaju onka osu ni odo Olohun je osu mejila ninu Tira Olohun lati ojo ti O ti da sanma ati ile, osu merin ti o je osu owo nbe ninu re. Eyini ni esin ti o duro deede nitorina e mase abosi funra nyin ninu won. Ati ki e si maa ba awon osebo ja patapata gegebi nwon ti se ba nyin ja patapata  ki e si mo amodaju pe Olohun nbe pelu awon olupaiya (Re).} (Suratu Taobah 9: 36)

“Osu mejila ni o wa ninu odun, merin ninu awon osu yii ni osu owo: Meta tele ara won ninu awon osu owo yii, Dhul-Qi`dah, Dhul-Hijjah ati Muharram, ti osu kerin ninu re Rajab si wa ni aarin osu Jumada ati osu Sha`ban.” (Imamu Bukhari ati Muslim ni o gba Adisi na wa)

 Akoko: Eewo ni fun enikeni lati ja ogun ninu e, ayafi ti o ba je wipe awon ota Islamu ni won koko bere ogun na si awon Muslumi.

 Olohun sofun wa ninu oro re wipe ki a jinna si iwa ese ninu awon osu yii:

 {… nitorina e mase abosi funra nyin ninu won.} (Suratu Taobah 9: 36)

 Bakana, kiise wipe o leto lati da ese ninu awon osu miran, tabi kosi ijiya fun ese ninu osu toku, gbogbo igba ati asiko ni ese dida je eewo, sugbon iwa aida ninu awon osu won yii burujayi.

	Idekun Iyapaenu nipa Ibere Ramadan

Olohun sofun wa wipe Ohun se awon igba yii ni asiko ijosin, itele awon Ojise Re ati idupe oore ti Olohun se fun awa eru re.

 Fun idieyi, ako gbodo lo awon asiko na fun iwa ibaje ati iyapa ojuona Olohun.

Bakana, gbolohun “won” ninu Oro Olohun yii tun le tumo si, awon osu owo mererin ti Olohun so nipa won ninu Oro Re wipe, eewo ni beesi ni iwa ese nla ni fun enikeni lati kolu igba ohun Olohun ninu awon osu owo yii.

Sugbon, adisi Anabi kan so wipe, (mustahab) iyen ohun ti o dara ni aawe inu awon osu owo ti Rajab je ikan ninu awon osu na. Ojise Olohun (Ike ati ola ki o ma baa) so ninu adisi yii wipe:

“E maa gba aawe ninu awon ojo osu owo”

 Fun idi eyii, a ko le fi jeri oro nipa aawe gbigba ninu osu Rajab.

Ni ododo, kosi ohun ti o buru nibi gbigba aawe ninu awon osu owo, sugbon ki a se adanyanri osu Rajab  nikan fi  gba aawe kosi eri to daju fun lati odo Anabi Muhammad (Ike Olohun ki o ma baa).

Imamu Ibn Taymiyah (Ki Olohun yonu si) so wipe, “gbogbo adisi ti o wa lori aawe inu osu Rajab ni kofi esemule, beeni opolopo re ni agbelero (mawdu`) ti a ko le fi jeri oro.

	Gba Aawe Ramadan Gege bi Anabi Se Gba a

O tun so wipe, awon onimimo kogbodo maa fi awon irufe adisi bayii jeri oro. Ninu tira Al-Musnad, adisi kan wa ti o so wipe, Ojise Olohun Muhammad a maa gba aawe ninu gbogbo awon osu owo kiise inu osu Rajab nikan.” Tira (Ibn Taymiyah, Majmu` Al-Fatawa, 25/290).

Bakana, Imamu Ibn Taymiyah (Ki Olohun yonu si) tun so wipe, “gbogbo adisi ti o so nipa aawe inu osu Rajab ati irun kiki ni oru re ni ko mu ina doko beeni gbogbo e ni won fi pa iro ma Asiwaju Eda.” (Al-Manar Al-Munif)

Sheikh Sayyed Sabiq (Ki Olohun yonu si) so wipe, kosi esa oore kan pato nibi gbigba aawe inu osu Rajab ati awon osu miran ju wipe osu owo ni Rajab. Kosi eri Kankan ti o so wipe oore ati laada pataki kan wa fun aawe inu Rajab. (Sayyed Sabiq,Fiqh As-Sunnah, 1/282)

Olohun ni onimojulo.

There are many evidences in Qur’an and Sunnahh proving the excellence and merits of praying Tahajjud – the night vigil prayer. This article explains the benefits, when and how to pray it.

Allah Most High said:

{Establish worship at the going down of the sun until the dark of the night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed. And some part of the night awake for its recital, as voluntary worship for you. It may be that your Lord will raise you to a praised estate.} (Al-Israa’ 17: 78-79)

Abu Hurairah ( may May Allah be pleased with himMay Allah be pleased with him) reports that the Messenger of Allah (peace and blessings be upon him) said:  

“Our Lord (glorified and exalted be He) descends each night to the earth’s sky when there remains the final third of the night, and He says: ‘Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?’” (Al-Al-Bukhari ,also by Muslim, Maliki, At-Tirmidhi and Abu Dawud).)     

“The best prayer after the obligatory prayers is the night prayer.” (Muslim)

Abu Hurairah (May Allah be pleased with him) reports that the Messenger of Allah  (peace and blessings be upon him) was asked, “What prayer is most virtuous, after the obligatory prayers?”

He said, “Prayer in the depths of the night.” (Muslim, Abu Dawud, At-Tirmidhi, An-Nasai’  , Ibn Majah.

`Abdullah ibn Salam (May Allah be pleased with him) reports that the Messenger of Allah (peace and blessings be upon him) said:

“O people! Spread the salams, feed others, maintain family ties, and pray at night when others sleep and you will enter Heaven safely.”(Tirmidhi, Hakim)

Abu Umama al-Bahili (May Allah be pleased with him) reports that the Messenger of Allah (peace and blessings be upon him) said:

“Hold fast to night prayer, for it was the way of the righteous before you, a way of drawing closer to your Lord, an expiation for wrong deeds, and a shield from sin.” (Tirmidhi, and others] In some narrations, there is an addition, “And it repels sickness from the body.”

Ibn Mas`ud (May Allah be pleased with him) said,

“The virtues of night prayer over day prayer is like the virtue of secret charity over open charity.”(Tabarani]

The scholars explain that this refers to voluntary prayers.

Imam Saffarini, the Hanbali faqih and sufi, explained in his Sharh Mandhumat al-Adaab:

“Night prayer is superior to day prayer because:It is more concealed and closer to sincerity. The righteous early Muslims (salaf) used to strive hard to hide their secrets (f: i.e. the actions between them and Allah].

Hasan (al-Basri) said, “It used to be that a person would have guests staying over and he would pray at night without his guests knowing…”

Some have said, “The best of works are those the lower self is forced to perform.”

And because recitation in night prayer is closer to contemplation, because things that busy the heart are mostly absent at night, so the heart is attentive and is with the tongue in understanding, as Allah Most High said, ‘o! The night vigil is (a time) when impression is more keen and speech more certain.

{.. You have by day a chain of business. So remember the name of your Lord and devote yourself with a complete devotion.}’ (Al-Muzzammil 73: 6-7)

It is because of this that we have been commanded to recite the Qur’an in night prayer in a steady recital (tartil).

And it is because of this that night prayer is a shield from sin…

And because night vigil time is the best of times for voluntary worship and prayer, and the closest a servant is to his Lord.

And because it is a time when the doors of the sky are opened, supplications answered, and the needs of those who ask fulfilled.

Allah has praised those who wake up at night for His remembrance, supplication, and to seek forgiveness and entreat Him, saying:

{They forsake their beds to cry unto their Lord in fear and hope, and spend of what We have bestowed on them. No soul knows what is kept hid from them of joy, as a reward for what they used to do.} (As-Sajdah 32: 16-17)

And He said, {Those who pray for pardon in the watches of the night.} ( Aal Imran 3: 17)

And,

{The (faithful) servants of the Merciful are they who walk upon the earth modestly, and when the foolish one address them answer: Peace;) And who spend the night before their Lord, prostrate and standing…} (Al-Furqan 25: 63-64)

{Is the one who worships devoutly in the watches of the night, prostrate and standing, fearful of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say: are those who know equal with those who know know? But only people of understanding will pay heed.} (Az-Zumar 39: 9)

Imam Abu Sa’id al-Khadimi said,

“There is scholarly consensus (ijma`) that among the best of virtuous acts is the night vigil prayer.” (al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya)

The scholars derived the following from the Qur’an and prophetic hadiths:

1. The minimal night vigil prayer is 2 rakats. (Hindiyya, quoting Fath al-Qadir)

2. Its optimal recommended amount is 8 rakats, because this was the general practice of the Messenger of Allah (peace and blessings be upon him). (Hindiyya, quoting Fath al-Qadir)

Narated By Ibn Umar : Once a person asked ALLAH’s Apostle about the night prayer. ALLAH’s Apostle replied, “The night prayer is offered as two Rakat followed by two Rak`ah   and so on and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one Raka and this will be a Witr for all the Rak`ah   which he has prayed before.”

Nafi’ told that ‘Abdullah bin ‘Umar used to say Taslim between (the first) two Rak`ah   and (the third) odd one in the Witr prayer, when he wanted to attend to a certain matter (during that interval between the Rak`ah  ).

3. Lengthier recitation is superior to a larger number of rak`ah  s prayed. (Durr al-Mukhtar, Radd al-Muhtar)

4. If one divides the night in thirds, then the final middle third is most virtuous. (Durr al-Mukhtar)

5. If one divides the night in half, then the second half is more virtuous. (ibid.)

6. Voluntary (nafl) prayer at night is more virtuous than voluntary prayer during the day.

This is also understood from the very linguistic meaning of tahajjud, which is to struggle rid oneself of sleep. (Ibn Abidin, Radd al-Muhtar, quoting Ibn Amir Haajj’s Halba)

7. Ibn Nujaym and Haskafi both affirmed that night prayer is recommended. (al-Bahr al-Ra’iq, and al-Durr al-Mukhtar; chosen in al-Fatawa al-Hindiyya) Kamal ibn al-Humam, the brilliant mujtahid who was the greatest Hanafi faqih of the latter half of Islamic history, however, wavered between it being recommended or a confirmed Sunnah.

This is because while the spoken hadiths indicate recommendation, the continued practice of the Prophet Muhammad (Allah bless him and give him peace) would seem to indicate it being a confirmed Sunnah. This was also chosen by Ibn al-Humam’s student, Ibn Amir Haaj in his Halba. (Ibn Abidin, Radd al-Muhtar)

8. It is disliked to leave the night vigil prayer for one who has made it their habit, unless there is an excuse, because the Prophet Muhammad (peace and blessings be upon him) said to Ibn Umar (May Allah be pleased with him),

“O Abd Allah! Do not be like so-and-so. He used to pray at night and then left it.” (Al-Bukhari and Muslim)

Therefore, one should take on an amount of works one can sustain, for the Messenger of Allah (peace and blessings be upon him) said,

“The most beloved of actions to Allah are the most constant, even if little.” (Al-Bukhari and Muslim) (Ibn Abidin, Radd al-Muhtar, from Ibn Amir Haajj’s Halba)

9. It is recommended to start the night vigil with two short rak`ah  s, because of the hadith of Abu Hurayra that the Prophet Muhammad ((peace and blessings be upon him) said:

 “It you get up for night prayer, start with two short rak`ah  s.” (Muslim, Ahmad, Abu Dawud)

10. Supplications in the depths of the night are answered, as the hadiths have mentioned.

Ibn Mas`ud (May Allah be pleased with him) was asked, ‘I cannot pray at night.’ He said, ‘Your sins have prevented you.’

Ibeere: Asalam Alaykum

Eyin Alufa, alejo ni mi ninu Islamu, awon inkankan ru mi loju nipa sise adua fun oku, leyin isinku awon obinrin ninu ebi oku ati awon ore won o ko ara won jo ti won o maa se adua fun oku, odidi Alkurani  tabi suratu Yasin tabi suratul Ikhlas tabi sura miran ni won ma n ka ni iye onka ti won ba fe, jije ati mumu a ma waye  nigba miran ti won ba setan. Mo ri gbo wipe Bid’ah Adadaale ni iru iwa bayi je ninu Islamu kosi ninu ikose Ojise Olohun (Ike Olohun ki o ma baa). E jowo e se alaye oro yii fun mi pelu eri lati inu Adisi Anabi.

Idahun: Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

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

Adupe lowo onibere yii fun afokantan ti won ni siwa lati bere ibere yi lowo wa, a be Olohun ki o maa ranwa lowo lori gbogbo awon igbese wa ki o si fi awon ise yii sinu akosile daada fun wa.

Ni akoko, a kiyin wipe e ku abo si inu Esin Islamu, Olohun yoo se alekun imole re fun yin ati fun gbogbo wa.

Ni idahun si ibeere yin, Sheikh Ahmad Kutty, Oluko agba ni ile-iwe giga ilu Toronto, ipinle Ontario, orileede Canada, so wipe:

Akoko: Ki a ma ranti awon oku wa ni gbogbo igba ti a ba nse adua, Oluwa so ninu oro re wipe:

{Atipe awon ti o de lehin won nsope: Oluwa wa, foriji wa ati awon omo iya wa ti nwon gba iwaju wa ninu igbagbo ododo, ki O mase jeki adisokan buburu wa ninu okan wa si awon olugbagbo ododo} (suratu Hashr 59: 10)

Ikan ninu awon Saabe asiwaju wa bi Anabi lere wipe: “Nje Mo tun je awon obi mi ni inkankan man leyin iku won?” Ojise Olohun (Ike Olohun ki o ma baa) fun lesin wipe:

“ Beeni, o je won ni inkan, maa se adua fun won, ki o si maa toro aforinjin lodo Olohun ni oruko won, ma se saara fun wa ni gbogbo igba, ki o tun ma se daadaa si awon ojulumo won eleyi ti won se nigba aiye won”.

Eketa: Opolopo awon alufa ni won pa enu po wipe o dara ki a ma kaa Al-kurani fun oku. Sugbon won tun so wipe dida ojo si adua  bii ojoketa, ojokejo, ogoji ojo ati beebe lo si adua fun oku tabi sise ajoyo re ko ba ilana Islamu mu, ninu adaadale Bid’ah sini iru iwa bayi wa.

Oranyan ni fun gbogbo Musulumi lati jina si Bid’ah gege Anabi ti kiwa nilo lori re wipe:

“Gbogbo adaadale ona anu ni, ina sini o ma n gbeyin ona anu”. Ki Olohun towa si ona ododo.

Olohun ni onimo julo.

Medinat Timbuktu

Timbuktu is a historical Islamic city in the modern Republic of Mali. It is approximately 20 kilometers north of River Niger.

The roots of Timbuktu is not closely known. Local tradition and indigenous chronicle was written in the 17^th century namely, Tarikhes Soudan, which was a nomad group spanning 1100. It soon became a center of  Muslim learning.

The southern Saharan caravan route became famous throughout Europe as a market place of slaves and gold.

The Center Tarikhes Soudan was well maintained by slave groups, and old women, the Buktu.

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Tin Buktu meanings in the literary sense, “the place of Buktu.” Camps were set seasonally which changed into more permanent settlements owing to the town’s placement at “junction of riverine” and land transportation paths. Discovery is yet to be confirmed in archaeology findings.

After the foundation of Timbuktu, trade centers became scattered all around the region.

The city was under the control of the Mali Empire between the period of 1325-1433, periods in which there appeared to be significant changes in the region.

Occupation of Timbuktu

Moroccans also invaded Timbuktu in 1591, and the French seized the area by 1893 because of an important trading commodity at the time, salt.

During the Mali reign, there was increased prosperity and political stability. Governments were structured in a well-organized fashion giving rise to good trading benefits. Monumental buildings were raised.

Sankore and Djinguereber mosques (1327) were built, and this structure still stand today. All these were built during the 14^th century.

When the empire of Mali collapsed, Timbuktu fell under nomadic Berber control for a period of 32 years, between 1433 and 1468 and the economic prosperity of the great city declined.

The process was exacerbated by the capture of the city by the Sonni Ali, head of Songhai in 1468. The city became incorporated with the Songhay Empire. Historical sources say there was bloodshed in the conquest.

Sonni Ali passed away in 1492 following an unsuccessful reign by his son. After the short and untimely reign of Sonni Ali’s son, Timbuktu became controlled by a new dynasty of Songhay namely the Askias.

At this point, a golden age was reached and trades and scholarship prospered within the city.

The Askias were Muslims, and Timbuktu acquired Islamic learning in Sub-Saharan Africa.

The Koran, Hadith, Islamic sciences and Sharia were studied and taught in universities of various institutions of learning for adults and children alike.

Sankore mosque became the central declarer of Koranic injunctions and trade flourished. Gold and ivory were traded for items such as ceramics, textiles and beads.

	Islam and Formation of Identities in Africa (P.2)

Therefore, in 1590, an army was assembled under the leadership of Judar Pasha, a military general, and following a walk across the desert, the forces defeated the Songhay armies at the battle of Tondibi in 1591.

At that point on, the Moroccans took over the city. Many leading Moslem scholars became exiled from the land.

The Moroccan garrison in Timbuktu was left to its own devices, with a living legacy of their presence being the Arma, a Songhai group who claim Moroccan descent.

The conquest was severe to the Moroccans leading them to end an oppressive administration in 1618.

After 1618 to the early 19^th century, Timbuktu came into a period of quietness, having insignificant role in the historically perspective.

Though it seem from an intellectual and economic stand point that the city was unprogressive, Europeans still viewed the city as a land of opportunity.

However, it was in August 1826, that an European Major named, Alexander Gordon Laing succeeded. Although he became murdered.

A more fortunate or perhaps lucky traveler was Frenchman Rene Caillie, who arrived in Timbuktu in 1828 pretending to be an Arab by dressing like one.

	Islam in the Empire of Mali

After that did many European adventurers traveled to view the city, in their travel—they provided information about the trade, markets, mosques, peoples and products manufactured in Timbuktu.

After the documentations by the French, such information provided helped the French army devise means of conquering the land and making it fall into European powers.

The French troops reached the city in December 1893, but some of them became killed by the Tuaregs. The occupation became achievable the following year causing the colonial reign of Timbuktu to last for sixty years.

After sixty years of reign, Timbuktu gained independence and a new nation of Mali was formed in 1960.

Since that time, Timbuktu has continued to function as the center power administrator and trade route serving both the nomadic and sedentary population of the area.

Tourism has also increased, with Europeans and Americans visiting structural sites as documented in their text at home.

"Timbuktu." Encyclopedia of African History. London: Routledge, 2004. Credo Reference. Web. 12 September 2013.

"Timbuktu." Philip's Encyclopedia. London: Philip's, 2008. Credo Reference. Web. 12 September 2013.

Sheikh Mustafa Tajudeen Adewunmi, Imamu Agba ilu Ilaro, se alaye itumo abosi ati ewu ti o wa nibe. E ma bawa bo lori eto yii.

When asked about the people who taught us the most, who were there for us through hardships, who laughed with us during the good times, who put up with us on our off days, most of us think immediately of our parents. And it is true: our parents are the ones who have been with us through almost everything in our lives.

Our mothers carry us for nine grueling months before we are born, and for at least eighteen years afterwards, our parents, to list a few things, take care of us, teach us, help us, and provide for us financially and academically. Without them, most of us would not be in the places we are today.

Unfortunately, however, many people do not treat their parents in the manner they deserve.

As we get older, we tend to forget that our parents are growing older as well, and they are pushed aside to living on their own or in nursing homes while we start our own families.

Not only is this disregard unfair to our parents, it is also strictly forbidden in Islam. God has commanded us to treat out parents with utmost respect, no matter the situation we are in.

Respecting parents is one of the most significant aspects of Islam. God says in the Quran:

{Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor.} (Al-Israa’  17:23)

The first decree in this verse is to worship none but God. This is the first and most important pillar of Islam, and enjoining partners with God is the only unforgivable sin.

The order right after this is kindness to parents. There are other major sins in Islam that could have been mentioned here, but the one God has forbidden us against here is disrespect to parents.

We are told not to speak contemptuously to them: the word given in Arabic is “oof,” and even this simple groan of scorn is forbidden. Instead, God has told us to address them with honor and deference.

The next verse tells us:

{And, out of kindness, lower to them the wing of humility, and say: ‘My Lord! Bestow on them your Mercy even as they cherished me in childhood’} (Al-Israa’  17: 24).

The phrase {lower to them the wing of humility} has been interpreted as an image of the way birds spread their wings out of protection and love for their young. Our treatment of our parents is shown in the same way: we should be humble, respectful, and loving towards them.

It is truly a beautiful prayer, as we are asking God to bestow mercy on our parents, as they were merciful to us when we were young.

Holding one’s parents in high esteem is so important that, even if they tell us not to obey God’s command, we are still to treat them kindly. God says in the Quran,

{But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not; yet bear them company in this life with justice (and consideration}. (Luqman 31:15)

Even if our parents strive to make us commit the worst act in Islam, we must still treat them with justice.

There is no concept of leaving our parents in Islam, even if they are disbelievers. To further elaborate this point, there is a saying from the Prophet Muhammad, peace be upon him (pbuh), narrated by Asma, the daughter of the Prophet’s good friend, Abu Bakr.

Asma once asked the Prophet (peace and blessings be upon him)how she should treat her mother, who was a polytheist. The Prophet (peace and blessings be upon him) replied, “Treat your mother well.”

While we should obviously respect both our parents, our mothers are given special treatment in Islam. This is because our mothers carried us for nine months, and were our primary caregivers when we were children.

The Prophet (peace and blessings be upon him) replied, “Your mother.” The companion asked again, and again the reply was “Your mother.”

The companion asked a third time, and once more the Prophet (peace and blessings be upon him) said, “Your mother.” When the companion asked for the last time, the Prophet (peace and blessings be upon him)then answered, “Your father.”

Our mothers deserve the utmost respect and good treatment, and there is no excuse otherwise.

We are told this three times over. In another narration, the Prophet Muhammad (peace and blessings be upon him)said that paradise lies under the feet of the mother.

This further reiterates the fact that our mothers are to be the most revered and cared for people in our lives. In yet another saying, we are told that a man did the entire pilgrimage, Hajj, with his elderly mother on his back.

The Prophet Muhammad (peace and blessings be upon him)told him that this did not even repay his mother for a single kick the man gave his mother while she was bearing him in the womb.

Abraham, instead of losing control, merely prayed to God to have mercy on his father and to help him find the truth.

Many youth today shout obscenities if their fathers give them a stern lecture. From our prophet we learn that this is never acceptable, no matter the situation.

Finally, there are many ways to fix our relationships with our parents. First and foremost, of course, we must recall the importance our parents have in our lives, and the various verses that remind us to be kind to them.

There are also many sayings from the Prophet Muhammad (peace and blessings be upon him) that teach us how to act with them

In one narration, he likened caring for parents to fighting for the cause of God, the best deed a Muslim can do in his life. In another, we are told that smiling kindly at our parents is as though we have done the pilgrimage to Mecca, the Hajj.

We should make it a habit to do these small things in our daily lives. Talking to our parents on a day-to-day basis, no matter our age, is also a way to close any gaps we may have with them. Lastly, it is always important to remember to pray for our parents.

We have been told that several people’s prayers will always be answered, and among these is the child’s prayer for their parents.

May God help us all to be more respectful to our parents.

Taken with slight modifications from: http://www.whyislam.org/social-values-in-islam/social-ties/the-importance-of-parents/

 Ibeere:

 As-salamu `alaykum.       

Eyin Onimimo, Nje oore tabi ola kan wa fun ojo ketadinlogbon Osu Rajab? Nje gbigba aawe se Pataki ni ojo na? Nje ni otito ni irin-ajo Al-Israa’ ati Al-Mi`raj ti Asiwaju Eda (Ike Olohun ki o ma baa) se waye ni oru ojo na?

Idahun:

Wa `alaykum as-salam wa rahmatullahi wa barakatuh.

Ope ni fun Olohun, ike ati ige fun Asiwaju Eda Muhammad.

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 otito, Anabi Muhammad se irin-ajo nla Al-Israa’ ati Al-Mi`raj losi sanmo keje, sugbon iyapa enu awon alufa wa ni ori ojo ti irin-ajo na waye, ojo ti awon alufa so nipa re ju ni ojo ketadinlogbon, idi niyii ti ojo yii fi gbooro ni aarin awon Musulumi lati ma se iranti irin-ajo na.

Fun alaye lekun lori oro yii, Agba Alufa, Sheikh Yusuf Al-Qaradawi, so wipe:

“Ninu aawe ti ko leto ki a maa gba ni eleyii ti a se ni oranyan le ara wa lori laisi eri fun ninu Shari`ah, iru re ni aawe ojo ketadinlogbon Osu Rajab, ni aniyan wipe ojo aawe, ope ati alubarika ni ojo na, beeni kosi eri aridaju wipe ojo yii ni ojo irin-ajo Al-Israa’ ati Al-Mi`raj bo si, bakana kosi eri wipe ojo aawe ni ojo na”.

Awon Musulumi kan gba wipe awon nfi aawe ojo yii du ope fun Olohun lori oore ti o se fun Musulumi, beesini gbogbo igba ati asiko ni Musulumi ododo gbdo ma fi du ope fun Olohun Oba Aseda Oba ti ope tosi lori gbogbo oore ti o nse fun wa.

Kiise aawe gbigba nikan ni Musulumi nfi du ope fun Olohun, Olohun so ninu oro re wipe:

{Enyin ti e gbagbo  ni ododo, e ranti     idera Olohun lori    nyin, nigbati  awon omo  ogun  kan  de ba nyin, Awa  si ran  ategun  si won  ati awon omo  ogun  kan  ti e ko  ri. Atipe  Olohun  ri ohun  ti e nse} (Suratu Ahsaabu 33: 9).

Ibn Al-Qayyim so ninu Tira Zad Al-Ma`ad, wipe: “kosi enikankan ninu awon omoleyin Anabi Muhammad tabi awon Alufa ti o saaju ti o so pato igba ti irin-ajo Al-Israa’ ati Al-Mi`raj yii sele, beeni a ko ri enikankan ninu won ti o so wipe ola tabi iyi wa fun gbigba aawe ojo na”.

Ni ipari, sise aawe ni oranyan ni ojo yii ko si eri Kankan fun u, beeni a ko gbodo se nkan ti ko si eri fun ninu Islamu, Asiwaju Eda Muhammad (Ike Olohun ki o ma baa) lodi si gbogbo iru iwa bee, Ki Olohun towa si oju ona ododo.

Olohun ni onimo julo