Nupeland is a theatre of charade & shenanigans. Perhaps one of the catalysts for the pervasive absurdities in Nupeland is the Sūfī's unnecessary emphasis on, nay exaggeration of the concepts of wilāyah & karāmāt, & their inability to differentiate between the latter & sorcery.
As a Muslim & researcher, I totally believe in the concepts of wilāyah & karāmāt. However, I have a problem with the fact that Sūfīs tend to have monopolized these concepts & arrogated to their acclaimed saints the power to exhibit karāmāt almost to the exclusion of others.
Allāh defines his awliyā in the Qur'ān as:
الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
"The ones who believe and are God-fearing." (10:63)
Thus, the criteria to be a waliyullāh are: Īmān (faith) and Taqwā (piety) and this is open to every Muslim.
It's very hard to see ahlussunnah making claims of wilāyah the way Sūfīs do. How many scholars among the ahlussunnah have you heard claimed wilāyah for himself or was attributed to same by his disciples? This is unlike in Sūfism where wilāyah is shared like gúgúrú & groundnut!
Sometime in the early 2000, a certain underage Tanzanian boy named Sherifdeen Kalifa made headlines with his Khutbahs & lectures. People became fascinated by his eloquence despite his age & he was soon branded a waliyy. His pictures were hung in many homes and people were
seeking tabarruk from them. Some even went as far as calling him the much awaited Mahdi. So many stories were told about him and his parents. Today, all of that nonsense have vanished.
People of Nupeland fall cheaply for fake and deranged fellows parading themselves as awliyā.
It is very common to see criminals who call themselves Sheriffs (grandchildren of the prophet) & descendants of Shaykh Ahmad Tijani or Ibrahim Niyās moving around freely and exploiting the gullibility of the people to extort them. When dad رحمه الله was alive, some of these
con men were brought to greet him by their hosts as the Chief Imām of the town. Dad رحمه الله was NEVER convinced about their claims of lineage and wilāyah. So many times, he criticized them and ask their hosts, "what intellectual value have they to offer to the people?"
Just take a look at the deranged fellow, Hasan Patigi, & His protégé, Yunusa Mokwa ask yourself, what value have they added to people's life in Nupeland? What's their spiritual, social, economic or even intellectual significance and contribution to Nupeland?
In the unnecessary quest for wilāyah and karāmāt, our people have become so naive and vulnerable that sorcerers, mentally deranged and Jinn infested persons as well as fake witchdoctors are easily mistaken for awliyā!
It's a shame!
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Summary of Professor Akanji's lecture on dietary habits: 1. You only have control over what is between your mouth and throat. Between the throat and the anus, you have absolutely no control over it. That is, once food has passed your throat, it's out of your hands;
2. After a meal, it takes 5 to 7 hours for the digestive system to complete its work. Assuming you eat @ 7am, your next meal should be @ 12pm or 2pm;
3. Eating in-between meals disrupts digestion and puts pressure on the system. It's like putting pepper in a grinder and before
4. it completes its task, you add corn or cassava to it;
5. It's healthier to eat just once in a day and take plenty of water and fruits;
6. It's dangerous to sneak into the kitchen at night to chop meat or snacks after taking dinner. Drink water instead.
Recently, a famous social media couple announced divorce days after their second child was born. What is most shocking is that this couple lived their entire matrimonial life on instagram, portraying themselves as a perfect match, living the best marital life anyone can wish for.
Many of their followers might have felt so miserable with their own lives, hoping and praying they can be as happy as the now estranged couple. In fact, some may have thought that they were in the wrong marriage, torturing themselves emotionally and mentally.
Lessons: 1. There's no perfect human being on earth. Such characters only exist in Zee World;
2. Thus, there cannot be a perfect marriage. Every marriage has its problems and challenges, even when couples wear cosmetic and forced happiness to disguise their emotional struggles;
1/Many who are otherwise spectators on either side of the aisle on this matter are unfortunately oblivious of the historical as well as empirical facts therein. Understandably, though inexcusably, many amongst them are irked by positions & counter-positions
2/This sentiment-based bitterness is further fueled, by a mischievous few, who know the truth, but would rather capitalize on the ignorance of many, to heat up the polity. It is, therefore, a fact that this situation, if allowed to linger for much longer will only lead to anarchy
3/Fundamentally, there are two court judgements that conclusively address the ongoing brouhaha.
The first unambiguously ruled that the government owns these schools, while the second unequivocally ruled that it remains a fundamental human right for the girl child to choose to
The Sincerity of the Sahābah: Jarīr bn Abdil-A'lāh Al-Bajalī رضي الله عنه in Focus
It is narrated that Jarīr bn Abdil-A'lāh Al-Bajalī رضي الله عنه once sent his servant to purchase a horse and he got one at about 200 Dirhams. When he saw the horse, he asked his servant:
He: How much did you buy it?
Servant: 200 Dirhams
He: Indeed, you have underpriced this horse. Do you recognize the seller?
Servant: Yes, I do
He: Take me to him immediately.
On getting to the owner, Jarīr رضي الله عنه said to him, "You have sold this animal for a lesser
value than its actual worth. I'm going to pay you more for it. So he continued to add more and more money to it until the final payment came at 800 Dirhams from 200."
Shocked by this rare kindness, the seller asked him, "why did you pay me this much for the horse?"
1. Today, in our explanation of the Hadīth لا يقبل الله صلاة أحدكم إذا أحدث حتى يتوضأ “Allāh will not accept the prayer of any one of you if he breaks wind, until he does wudū”, we examined the juristic polemics on the application of the word قَبول ‘acceptance’.
2. The reason for the differences in its application can be traced to the differences in its connotations. Basically, jusrists have defined this word in two ways:
a. ترتب الثواب على العبادة qualification of an act of worship for reward. The major point here is الثواب (reward).
3. If this definition is taken, it would simply imply that an acceptable act is one that qualifies for reward (having satisfied all required conditions), likewise an unacceptable act is one that is not rewarded (even if it satisfies all the required conditions).