₦airaland Forum

People who exercise regularly know how important it is stick to their routine but challenge their muscles as well. Recently, a training instructor said to me:

“I push you a little harder because we can all go a little more than we think we can. But I don’t want you to collapse.”

I reflected on these words and how we can apply them to our spiritual life. Just like our bodies are stronger than we think they are and can carry us a little farther than we expect them to, so can our soul. Our souls were made by the Creator for the Creator. The need of the soul is to connect to its Maker. There is always a little more we can do to strengthen that connection.

Waking up for fajr (the morning prayer) is hard. On some days it may feel downright impossible: too tired, too much work, not enough time. But once we give ourselves that push, and understand that it is Shaitan (Satan) or our own doubts that are limiting us, we realize that we can do it. And that feeling we get after prayers – after connecting to God in those early hours – is indescribable.

On the other hand, we must know ourselves and know our breaking point. Once the Prophet (peace be upon him) walked into the mosque and saw a rope hanging in between its two pillars. He asked, “What is this rope?” The people said, “This rope is for Zainab who, when she feels tired, holds it [to keep standing for the prayer].” The Prophet said, “Don’t use it. Remove the rope. You should pray as long as you feel active, and when you get tired, sit down,” (Bukhari).

Zainab would pray to the point of exhaustion such that she needed a rope to keep her standing. Praying when you are tired, but are still able hold yourself together, would be commendable. But standing to pray when you are physically going to collapse, which would probably adversely affect other areas of your life as well, is not.

Aisha radi allahu `anha (may God be pleased with her) also once narrated that a woman would “not sleep at night because she is engaged in prayer.” The Prophet said disapprovingly, “Do (good) deeds that are within your capacity, as Allah never gets tired of giving rewards until you get tired of doing good deeds,” (Bukhari). This is the same Prophet who prayed in the night until his feet swelled. So his statement is not saying not to make an effort. The lesson is to know the difference between pushing ourselves further and breaking ourselves.


Pushing ourselves helps us to feel stronger with time and gives us energy. Just like doing extra sit-ups slowly increases your muscle capacity such that you feel better and are able to do more with time, pushing ourselves spiritually is going that extra step. It means praying when we don’t feel that high. It means making du`a’ (supplication) even if we are numb. It means setting alarms for fajr even when we are tired.

And consistency will enable us to feel the effect. Not only do we eventually feel spiritually stronger, we notice the barakah (blessing) of that hard work in our daily life. And the best example was the Prophet , who was present when he was with his family, present when he was with the people, and present when he was with his Lord. One did not adversely affect the other. On the contrary, they complemented each other.

Breaking ourselves has the opposite effect. It weighs down our souls. It increases the burden. Our hearts shut down. It has a negative effect on the other responsibilities in our lives. This is not necessarily specific to ritual acts of worship, but anything that we consider a virtue. We may have heard that the righteous never complained – which is a beautiful trait to have – but our interpretation of that virtue prevents us from seeking necessary help for our situation. But Allah subhanahu wa ta`ala (exalted is He) gave us those means for a reason. Allah does not want to break us, but rather, to build us.

The Prophet’s way was one of balance. Closeness to Allah (swt) brings tranquility of the heart, not anxiety. That effort in the gym may cause sore muscles the next day, but over time everything improves, and you are stronger. Similarly with our spiritual endeavors, know yourself so you can push harder, but not collapse.

Many of us have experienced, are experiencing or will experience difficult moments that make us wonder whether there is any hope for our future. These moments rock the foundations of our inner selves. They can throw us into abysses of doubt and devastate our self-esteem, nearly obliterating our sense of hope for a life that we dreamed of.

These moments are often full of anger, sadness, regret, or a combination of all. They show up in our lives as the death of our child, emotionally painful marital strife or divorce, through difficult living situations, or health problems that wage war upon our physical bodies which leave us in constant pain. They can materialize through financial losses, physical assault, or sexual abuse and victimization.

How does one recover from these traumatic times? How does one trudge through them and come out of the other side still capable of functioning and finding some semblance of joy in life? And how does one deal with the realities of these problems, and find the strength to develop optimism and happiness again?

If you are being victimized or have thought about hurting yourself – seek help from professionals immediately.

Before we discuss how to turn towards God to withstand tribulations and heal the rifts in our hearts, I want to mention that if you are being hurt physically in any way, you should not hesitate for a single moment in seeking help from the authorities. Contact a friend, a school counselor, a teacher, or the police.

Many people hold off on doing so, thinking that their situation will get better or that reporting their victimization will somehow bring dishonor on their family; they think their abuser will one day stop. This only makes bringing an end to the abuse more difficult. You need empowering to end the situation immediately, and then we can begin to discuss your healing process. The same goes for anyone thinking about hurting themselves or have already self-harmed. Before any progress can begin spiritually, this physical complication needs to end.

Islam values the roles of expertise and professionalism, as the Prophet (peace be upon him) said:

“Verily Allah has prescribed proficiency in all things” (Muslim). [/i]

We should remember that religion alone is not a ‘cure all’ – but that each subject field has its own set of professionals and licensed workers who can help us through various issues. Thus, if victimized, we should always seek to protect ourselves through the professionals in law enforcement, and sound medical advice – in addition to prayer and faith.

The Trap We Fall Into: “When my situation is better, I will be able turn to God and practice my religion better.”

One of the reasons for Islam’s revelation, along with improving the human condition and pointing the way towards Allah’s worship and love, is to give us the spiritual sustenance we need to navigate through life’s tribulations.

As Muslims we can make the mistake of idealizing Islam as being some kind of perfect lifestyle that if implemented ‘we will have the perfect life, without the trials and difficulties we face today’. We may think that Islam is a set of teachings, rules, and acts that we can only incorporate fully when our lives aren’t so messed up. What happens when we think this?

Firstly, we may suffer withdrawal symptoms of finding sweetness in our prayers and pray just to get salat out of the way, if we pray at all. We break our relationship with the Qur’an. We might start to withdraw emotionally and spiritually from engaging with Islam as an active path to allow God’s Light to burn away the impurities, the anger, the sadness, the depression, and the burden in our hearts.

Finally we may completely stop thinking about Islam altogether, learning about it, and conversing with it. We instead believe that before we can engage with Islam and partake in strengthening an ongoing relationship with God – we need to lick our wounds and heal from the calamity that has befallen us.

This thinking is a fatal mistake that first and foremost is one of Shaitan’s (Satan) best tricks: to push us away from engaging Islam and pursuing a relationship with God, precisely when our hearts are bursting with negative emotions and sadness. Shaitan dupes us precisely when we NEED GOD THE MOST. This in turn misplaces the reason why Islam came with a form of worship to God and functional way of life.

Islam came to strengthen us, heal us, and ultimately guide us to salvation from these trials of life. Whether those trials are spiritual, material, emotional, or all of the above, we must maintain that Allah (swt) is our Friend. The One Who will never leave His worshipper alone. The One God Who will never forsake His slave. He is Allah. And His names tell us about His true attributes: As-Salam – The Source of Peace,Al-Muhaymin – The Guardian, Al-Qahhaar – The One Who Subdues with Strength, Ar-Razzaaq – The Provider, Al-Fattah – The Giver of Victory, Al-Latif – The Gentle, Al-Nur – the Light, Al-Mu’eed – The Restorer.

So, we come to the main question. If we are going through a tribulation and we are stressed with what no-one in the world understands, why would we not want the Source of Peace on our side? Why wouldn’t we want to engage with Ar-Razzaaq, The Provider to strengthen us? Why do we shy away from studying and delving into life’s trials that the Giver of Victory has sent down to us?

It is time to ask the only One Who Subdues with Strength to subdue our sorrow, and ask God to shine His light into our lives and Restore our joy. This is why Muslims use du`a’ (supplication) for anxiety as taught to us by the Prophet :

*“O Allah, I am Your servant, son/ daughter of Your servant, son/ daughter of Your maidservant, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You, which You name Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety.”*

Just look at this beautiful du`a’ taught to us by our Prophet . Here, we are reminded of Allah’s (swt) Overwhelming Dominance over everything and over ourselves. We are also reminded of His Names, so that we can feel connected to His unlimited abilities that help us understand His roles in our lives. And finally, we are reminded of the Book – the Qur’an – that He sent, and through the Qur’an, the religion that is outlined for us.

But how can the Qur’an be our heart’s light and a release for our sorrows if we never read it? How, if we did not drown ourselves in it and in learning its secrets?

We know from Surat-al-Mulk that Allah (swt) has created life and death in order to try us and test us. We also know that Allah (swt) tries those whom He loves. However, there is more to life than simply passing a test of difficulty.

The test is not only whether or not we will bear the burden we are given, with patience. The test is also accepting that for our patience, at the end of the road is a guaranteed reward. It is accepting that a child we lost will insha`Allah (God willing) play with Prophet Ibrahim (as) in Paradise. That through patience a broken marriage devoid of love will be replaced by one that is better in this world or in the Hereafter. And that a painful sickness endured with remembrance of God, only results with each ounce of pain forgiving a sin clean.

The test is not simply to remember these things either, though they are the key to being patient. The ultimate test is whether the calamity pushes us towards Allah (swt). Whether we are able to take our difficult situation, and rather than relying on ourselves alone, recognize our dependency on and rely on God. From this we can then pursue a stronger relationship with God Who can bring peace to our hearts, and we can seek knowledge of how the deen (way of life) He revealed can in fact ease our pain.

It may be easy to worship Allah and engage with His deen when our lives are perfect. But that is exactly the wrong point. Our lives are not perfect, and will never be. So will we worship Him by participating fully in His Religion, even when things fall apart around us? Will we accept that the Sovereign King has the power and the mercy to bring us what we so desperately need? We must begin turning back to Allah, today, because He loves us unconditionally every day. And how does Allah love His servants? This story from the Prophet should give us the answer:

*“…Suddenly, a woman saw an infant in the midst of the captives. She took hold of it, brought it into her bosom, and started nursing it. The Prophet then told the Companions, “Do you think that this woman would throw her child in the fire?” We said, “No, By Allah she would not, if she is able not to.” He then said, “Allah the Exalted is more merciful with His slave than this woman with her child.” (Al-Bukhari)*[i]

Nofisat Ayinke, the daughter of the chairman of NURTW, Lagos chapter, MC Oluomo, has gained a nursing licence - Her brother, King Westt, took to Instagram to celebrate Nofisat, announcing that she passed her nursing board exam - This comes two months after she graduated with a nursing degree from a US institute.

The Lagos chairman of NURTW, MC Oluomo, has reasons to celebrate as his daughter, Nofisat Ayinke, continues to make him proud. Nofisat recently passed her nursing board exams in the US and her brother, King Westt, couldn't be more proud. Don't play with my family: MC Oluomo's son celebrates sister as she passes nursing board exams Nofisat bagged a nursing degree in December 2020. Photo credit: @king_westt Source: Instagram He took to his Instagram page of over 18,000 followers to share the good news expressing that the family was very proud of her. He also seized the moment to warn people not to 'play' with their family as they were all 'educated and hardworking

Read more:

https://www.legit.ng/1403800-dont-play-family-mc-oluomos-son-celebrates-sister-passes-nursing-board-exams.html?utm_source=mailfire&utm_medium=email&utm_campaign=13

In his famous book, How to Eat to Live, the leader of the Nation of Islam (a conduit through which many African-Americans were introduced to Islam) emphatically states: “There is no way for us to learn the right way to eat in order to live a long life, except through the guidance and teachings of Allah.”

Although Elijah Muhammad’s Islamic creed diverted from traditional mainstream Islam, he understood well that the key to addressing the complete spiritual and mental vitality of his people was by placing an emphasis on their physical well-being, which he addressed through ancestral eating habits and social vices; undoubtedly a wholesome approach borrowed from the Qur’an and example of the Prophet Muhammad ﷺ (peace be upon him).

The Prophet Muhammad ﷺ placed great emphasis on physical matters in developing spiritual matters. In a famous hadith (saying of the Prophet), the Messenger of Allah ﷺ observes a man praying the ritual salah (prayer) and says to the man, “Go back, for you have not prayed.” After the man’s return, the Prophet ﷺ says to him repeatedly, “Go back, for you have not prayed.” Because the man was not implementing the true mechanics of the prayer to the best of his ability, he was likely depriving himself of its complete spiritual and emotional benefit.

Arguably every religious ritual or habit put into practice by the Prophet ﷺ holds a deep spiritual benefit that is only uncovered through regular or meticulous application. However, many traditions have obvious physical and emotional benefits as well. Within the Islamic tradition are directives that uplift the whole life of the individual. Fasting is the perfect example.

Routine, periodic fasting has been shown to have a number of positive effects:

1-Detoxification;
2-Contracted stomach (and satisfaction with less food);
3-Lower blood sugar and cholesterol;
4-Evidence for combating cancer.

During a fast, energy is diverted away from the digestive system to concentrate on metabolic and immune functions. Master regulator hormones called glucocorticoids are released to aid the body in breaking down fat cells and forming glucose molecules for energy. Side effects of this can be the release of toxins trapped in fat cells and maintenance of normal blood pressure.


What many Muslims have not truly appreciated are the Islamic and faith-based practices that influence our body’s health. Many researchers have studied the effects of Ramadan, prayer, and other religious influences on individual health, yet population-based studies have been confounded by profound cultural and ethnic diversity. Thus, it is difficult to draw conclusions about health associations from a population with so many contributing variables. Still, intriguing questions remain about the overall health benefits of Islamic mandates.

For example, what are the health implications of the prohibition of alcohol, pork, sex before marriage, etc. on the Muslim community? How has the non-reductionist, holistic perspective on healing affected the health of Muslim populations? Can common characteristics be observed in the (epi)genetic profiles of Muslims?

A 2008 study in the American Journal of Cardiology found an association with members of the Church of Jesus Christ of Latter-day Saints, better known as Mormons, and heart health. Mormons who typically fast at least once a month for a 24-hour period had a lower prevalence of coronary artery disease.5 Interestingly, Prophet Muhammad ﷺ encouraged his followers to “fast three days a month as the reward of good deeds is multiplied ten times, which is equal to one year of fasting.”6 Many Muslims even follow a more regular prophetic regime of fasting on Mondays and Thursdays.

How faith-based practices coincide with physical well-being is no coincidence. What may seem like a novel concept is actually very intentional in Islam. The Qur’an commands: “O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship. ”

How can one reach their full spiritual maturity in a poor physical and mental condition? The healthier you feel in mind and body, the easier it is for you to grow in iman (faith). Being healthy is Islamic, and Islam is wholesome health.

People who exercise regularly know how important it is stick to their routine but challenge their muscles as well. Recently, a training instructor said to me:

“I push you a little harder because we can all go a little more than we think we can. But I don’t want you to collapse.”

I reflected on these words and how we can apply them to our spiritual life. Just like our bodies are stronger than we think they are and can carry us a little farther than we expect them to, so can our soul. Our souls were made by the Creator for the Creator. The need of the soul is to connect to its Maker. There is always a little more we can do to strengthen that connection. Waking up for fajr (the morning prayer) is hard. On some days it may feel downright impossible: too tired, too much work, not enough time. But once we give ourselves that push, and understand that it is Shaitan (Satan) or our own doubts that are limiting us, we realize that we can do it. And that feeling we get after prayers – after connecting to God in those early hours – is indescribable.

On the other hand, we must know ourselves and know our breaking point. Once the Prophet ﷺ (peace be upon him) walked into the mosque and saw a rope hanging in between its two pillars. He asked, “What is this rope?” The people said, “This rope is for Zainab who, when she feels tired, holds it [to keep standing for the prayer].” The Prophet ﷺ said, “Don’t use it. Remove the rope. You should pray as long as you feel active, and when you get tired, sit down,” (Bukhari). Zainab would pray to the point of exhaustion such that she needed a rope to keep her standing. Praying when you are tired, but are still able hold yourself together, would be commendable. But standing to pray when you are physically going to collapse, which would probably adversely affect other areas of your life as well, is not.

Aisha radi allahu `anha (may God be pleased with her) also once narrated that a woman would “not sleep at night because she is engaged in prayer.” The Prophet ﷺ said disapprovingly, “Do (good) deeds that are within your capacity, as Allah never gets tired of giving rewards until you get tired of doing good deeds,” (Bukhari). This is the same Prophet ﷺ who prayed in the night until his feet swelled. So his statement is not saying not to make an effort. The lesson is to know the difference between pushing ourselves further and breaking ourselves.

Pushing ourselves helps us to feel stronger with time and gives us energy. Just like doing extra sit-ups slowly increases your muscle capacity such that you feel better and are able to do more with time, pushing ourselves spiritually is going that extra step. It means praying when we don’t feel that high. It means making du`a’ (supplication) even if we are numb. It means setting 4 alarms for fajr even when we are tired. And consistency will enable us to feel the effect. Not only do we eventually feel spiritually stronger, we notice the barakah (blessing) of that hard work in our daily life. And the best example was the Prophet ﷺ, who was present when he was with his family, present when he was with the people, and present when he was with his Lord. One did not adversely affect the other. On the contrary, they complemented each other.

Breaking ourselves has the opposite effect. It weighs down our souls. It increases the burden. Our hearts shut down. It has a negative effect on the other responsibilities in our lives. This is not necessarily specific to ritual acts of worship, but anything that we consider a virtue. We may have heard that the righteous never complained – which is a beautiful trait to have – but our interpretation of that virtue prevents us from seeking necessary help for our situation. But Allah subhanahu wa ta`ala (exalted is He) gave us those means for a reason. Allah does not want to break us, but rather, to build us.

The Prophet’s ﷺ way was one of balance. Closeness to Allah (swt) brings tranquility of the heart, not anxiety. That effort in the gym may cause sore muscles the next day, but over time everything improves, and you are stronger. Similarly with our spiritual endeavors, know yourself so you can push harder, but not collapse.

Think back to the last time you caught a glimpse of yourself in the mirror when you were stressed. Did you look approachable? What message did you send to others around you with your distressed facial expressions? What type of reaction did your family or co-workers have when they engaged with you while you were in such a state? Ever ponder the misunderstandings that may have arisen because your friend or spouse interpreted your frustration as directed towards them? Let us reflect on the power of the smile not only in the face of adversity, but also during prosperity.

The concept of spreading good cheer in Islam is, at times, neglected and/or forgotten.
Prophet Muhammad (peace be upon him) said,

*“Don’t underestimate any good deed, even meeting your brother with a cheerful face.”*

He also said,

*“Smiling in the face of your brother is charity.”*

So if smiling is charity, why are some of us so miserly? Why don’t we see more people meeting others with a welcoming face? This question has puzzled me for a long time. I once asked a person who is “smile-challenged” about this phenomenon, and he simply shrugged. After much contemplation and observation, I may have come to an understanding.

Once, a family member and I went to a restaurant. After sitting at the table for some time, I was enjoying the simple experience and smiling while my dining partner was just straight-faced. I asked what he was thinking, and he said he was analyzing how the waiter interacted differently with the people sitting at the next table than how he interacted with my dining partner. I suggested that perhaps his own reserved facial expression prevented the waiter from engaging in a more amiable manner. He couldn’t help but agree. Two important points regarding smiling should be considered:


*1-You reap what you sow.*

The level of positive energy you exude through your facial expressions (not to mention your overall body language, tone of voice, etc.) often dictates the level of positive interaction you receive in return. Anticipating positive interactions with others before they actually happen also helps to breed friendly experiences.

*2-Your facial expressions reflect your inner feelings.*

If you catch yourself spending your day with a frown, reflect on your thoughts. What negative feelings are you harboring? Consider reflecting on the positive side of each situation you encounter. Once you modify your way of thinking, you will see a change in your facial expressions and may even find yourself smiling.

To put it quite simply, smiling creates a positive cycle of good feelings. The act of exercising your facial muscles to smile helps to lighten your own mood, which reflects happiness on your face, which brings about a more positive response from others, which creates a deeper positive experience. So, what if you are not inclined to smile? Here are some tips:

1- Be conscious of the fact that you have a tendency to withhold your smiles and check yourself.

2- This may sound vain, but make a few mirror checks when you catch yourself frowning, or straight-faced. Reflect upon the negative message you are sending.

3- Put on a smile, even if you are not in the greatest mood (especially when you are around your loved ones).

4- Make a conscious effort to watch others’ expressions and reactions when they see you with this lightened expression on your face.

5-Don’t think about the possibility of someone not returning a smile. Someone else may be having a bad day, and may be completely oblivious to his surroundings. The positive effect you have on one person can never be overestimated.

6- Reflect upon the fact that smiling is charity. You are actually donating happiness to others when you flash your pearly whites. And as is with all business in which we engage with Allah; when we give charity, we actually receive much more in return. Aside from Allah’s reward, the reward of smiling is often returned with another smile, creating good cheer in a matter of seconds.

*Making a conscious effort to smile at others is not only pleasing to Allah, but it helps to create a friendly atmosphere. When you smile at your family and friends, you are letting them know you are happy with them and you love them. And when you smile at someone you don’t know, you are offering a piece of happiness. Spread good cheer, a little bit of effort goes a long way.*

Our life is a journey of change. Nothing we experience in this life is permanent; rather every situation is temporary and simply transforms into another. These consistent experiences are reminders of the temporary nature of this life – that everything in the dunya (world, this life as opposed to the afterlife), by its very nature, is meant to change. Every ease and hardship that we face does not last forever. Allah subhanahu wa ta`ala (glory be to God) says,

*“And these days [of varying conditions] We alternate among the people”* (Qur’an 3:140)

If we think back to the deep truth conveyed in this verse we will find that this is indeed a reality that we experience daily. Allah (swt) tells us that, throughout our lives, we will always experience circumstances that will challenge us, change us, and cause us to reflect upon our response to each. With the justice of Allah (swt), these conditions alternate among mankind so that no one person experiences constant happiness while another experiences constant hardship or sadness.

For a believer, it is even more imperative to be aware of these alternating conditions in life and to have a proper attitude towards them so we can derive benefit from every situation and aim to please Allah (swt) through them. So what behavior should a submitter to Allah (swt) hold through this ever-changing life?

*“Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded.”* (Qur’an 14:24-5)

Allah (swt) presents an example of the ‘good word’, which is the statement of faith (‘There is none worthy of worship except Allah, and Muhammad (peace be upon him) is His Messenger’) that it is like a ‘good tree’ which has certain qualities. According to many of the scholars of tafseer (exegesis), the ‘good tree’ with its specific qualities is a reference to the believer who affirms the statement of faith.
Narrated Ibn `Umar that the Prophet said,

*“There is a tree among the trees which is similar to a Muslim (in goodness), and that is the date palm tree.”* [Bukhari]

Allah (swt) informs us that this tree is not ordinary; rather it is a strong, firm tree whose roots extend deep into the Earth. Likewise, the believer needs to work to have his ‘roots’ deeply and firmly established by having a strong connection with Allah (swt). Salah (the 5 daily prayers), recitation and pondering upon the Qur’an, and seeking guidance in the seerah (story) of the Prophet are excellent ways to establish and strengthen our roots. The branches of this tree are described as being really high, as if they’re reaching far into the sky. One of the benefits of the branches is that it provides shade to those under it, and to the believer.

In addition, a tree that has the aforementioned qualities has to be mature, having gone through the process of growing up to reach such a height, strength, and firmness of foundation. And such is the believer—he does not have super strong imaan overnight. He goes through the process of growing his imaan (faith) and little by little it eventually strengthens. As the tree requires constant rain fall to grow and mature, the believer requires constant ‘watering’ of his heart to cultivate the growth and strengthening of imaan. As the tree can only grow with pure water, such is the heart of the believer which demands pure substances to penetrate it for proper nourishment.

Lastly, this tree is not dry without any benefit, as Allah (swt) says that it constantly produces fruits and benefits its environment regardless of the weather or season and it does so by the permission of its Lord. Likewise the believer who establishes his roots and matures in his imaan becomes a source of benefit at all times to those around him.

The tree gives its fruits consistently – in rain or shine, wind or thunder, summer or winter. It is steadfast and patient through all the different seasons and situations it encounters throughout its life due to the qualities it has acquired and embellished. This is what the believer aims to do as well, to remain connected to Allah (swt) throughout the seasons of life.

Connecting back to how our lives are constantly experiencing changes, we can now answer the initial question: what behavior should a submitter to Allah (swt) hold through this ever-changing life? He must hold firm in his roots and stand tall, he must constantly seek to water his heart with what is pure in order to strengthen his roots and soul, and he must finally aim to be of constant benefit to his environment and to those around him.

If we aim to instill these qualities within ourselves, the constant changes within our lives will cease to be a source of distress; rather they will transform into sources of strength and will define us and in turn become causes of closeness to Allah (swt).

As the Messenger said,
*‘Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.’* [Muslim]

Obesity has become a worldwide epidemic, especially in affluent and developed societies. Despite intense social pressures to have an ideal physique, rates of obesity continue to increase at alarming rates. The health impact of obesity has been staggering, as it is associated with chronic and life-threatening diseases such as diabetes, high blood pressure, sleep apnea, arthritis, and cancers.

Radical bariatric surgical procedures have become one of the most effective methods in reducing weight in morbidly obese patients. These surgeries dramatically reduce the capacity of the stomach and impact satiety. However, these surgeries have many risks and carry long-term health consequences as well. No optimal method of prevention has been formulated and adopted to address this growing problem.

The wisdom of the Prophet Muhammad ﷺ‎ (peace be upon him) and his approach to eating and satiety can fill volumes of books. One of his narrations sums up the challenge of eating and satiety that can have a profound impact on individuals, communities and whole societies.

It has been narrated that the Prophet ﷺ‎ said, “No man fills a container worse than his stomach. A few morsels that keep his back upright are sufficient for him. If he has to, then he should keep one-third for food, one-third for drink and one-third for his breathing.” (At-Tirmidhi)

This single narration defines the “eating” problem, especially as it relates to an intense struggle with one’s desires, advocates prevention, and provides practical advice.

The first portion of the hadith (narration) warns of the dangers of filling one’s stomach. Not only will there be health consequences, but an impact on our iman (faith). Eating to satiety is the tendency of the nafs (spirit), which ultimately commands to harm. There are indeed strong hunger impulses and satiety hormones that are closely related to the capacity of the stomach and one’s need for nutrition. The architecture and orientation of muscle fibers allows distention of the stomach, thus allowing one to over-consume, prior to the sensation of satiety. If we rely on our body’s feedback to stop eating, we will always eat in excess. In essence, the stomach can be seen as a trap.

Every time one eats, the body has to respond to the meal intake, not only by absorbing nutrients, proteins and carbohydrates, but by storing anything that is in excess as fat. Unfortunately, excess fat in our bodies results in many disorders, such as insulin resistance, chronic inflammation and atheriosclerosis.

In his book on “Breaking the two desires”, Imam Al-Ghazaly claims that happiness can be achieved when one struggles for control over his nafs and desires, and misery results when one is controlled by their desires. Once one is aware that consuming food is inherently a struggle between the nafs and the soul, we may start to appreciate the magnitude of the problem.

In the second portion of the hadith, the Prophet ﷺ teaches us about what our bodies really need. Very little is actually required to keep us up and running. As fasting teaches us, we can eat a third or less of what we typically eat and be fully productive. This concept has been advocated in the form of caloric restriction and intermittent fasting in recent medical literature. This was the Prophet’s ﷺ practice through out his prophethood; he fasted frequently and every week, and never ate to satiety.

The third part of his hadith gives us practical advice. While it is implied that one should ideally not fill one’s stomach, there is still understanding for our weakness, especially with the matter of food and satiety. He advises us to divide our capacity in three: a third for food, a third for fluids, and a third for air. This strategy encourages us to plan our meals, to prepare healthy foods without waste, and always be conscious of how much we put in our stomachs.

He ﷺ has encouraged us to make less while preparing foods:

“The food of two persons suffices for three persons, and the food of three persons suffices for four persons.” (Al-Bukhari)

In these few prophetic words, the Prophet ﷺ teaches us the principle of prevention and thoughtful restriction, to be conscious of our eating habits, and to prepare and eat our foods with taqwa (consciousness) and responsibility. He always looked for blessing in his food and praised Allah subhanahu wa ta`ala (exalted is He) for what he was given. Hopefully, Muslims can follow his prophetic method and expect to live healthier lives, free from excess weight and diseases, and gaining hasanat (rewards) for their actions.

Allah (swt) knows best.

http://www.virtualmosque.com/society/health-and-fitness/islam-and-obesity/

“There is nothing that has gentleness in it except that it is beautified, and there is nothing that has harshness in it except that it makes it ugly. So be calm, O Aisha!”

The above words were spoken by our beloved Messenger ﷺ to his wife, `A’isha radi allahu `anha (may Allah be please with her). A group of people had passed by the Prophet ﷺ and our Mother `A’isha, and said to him: “As-sa’amu `alaykum” (death be upon you).” It was a wordplay on “As-salaamu `alaykum (peace be upon you)”, with the intent of ridiculing the Prophet ﷺ. `A’isha (ra) became so angry that she rose up and began yelling at them that death should be upon them, and the curse of God, and so on.

At this, the Prophet ﷺ turned towards her, and spoke these words, telling her to calm down, and not to lose her composure, even in the face of personal insult. This man, our Messenger ﷺ, was the pillar of tranquility in an ocean of chaos. Our mother Aisha (ra), did this out of a pure, sincere, and unyielding love for the Prophet (saw). Not out of any arrogance or pride. For her it was an anger rooted in love, a desire to protect her Prophet from those who hated him. May Allah be pleased with her.
Unfortunately however, many of us react with harshness when faced with religious differences, especially WITHIN our own ummah – not out of love, but out of arrogance. When we examine ourselves today, especially those among us who are students of religious knowledge or believers striving to better ourselves, a tragic observation can often be made: Religiosity often turns people into jerks.
Many have witnessed this story: A young man or woman who used to be friendly, well-mannered, who treated people well, sadly turns into someone who shows mild annoyance upon meeting people who follow a different religious opinion. He shows anger when presented with arguments against his or her own point of view. Finally, he or she begins to pronounce judgment against others—pronouncing minor differences in opinion as proofs of disbelief.

When told to calm down, to stop being judgmental—the response comes in one of many flavors:

“Brother, I am enjoining the good and forbidding the evil!”
“We are defending the Sunnah!”
“When people are harsh against the Sunnah, we will be harsh in defending it!”

And so on.

Over what kinds of issues? Not the serious lack of counseling services in the community. Not the difficulty that our youth are having in protecting their faith from intellectual attack. Not the issues of domestic abuse, poverty, family breakups or homelessness afflicting non-Muslims and Muslims around us.

But the length of our pants and whether or not they are above our ankles, the lengths of our beards, etc. Perhaps one’s adherence or lack thereof to a group or organization. What we think about pseudo-philosophical concepts about the essence of God’s attributes. Such meanness and harshness occurs not over what is physically affecting people, but over a disagreement between opinions in our minds. Over varying textual interpretations that result in different legal opinions or a creedal points unknown to the majority of the world’s Muslims.

Why does this happen to us when almost nothing is more important in our religion than the subjugation of our egos to the Power and Oneness of God?

The Remedy

“Islam takes us and throws us so we fall totally in love with The Creator. Yet, somehow some of us turn it into a way to look down upon the creation.”

This happens because somewhere along the line in striving to love God, the ego—the innermost part of our soul which continuously wishes to be glorified and exalted over others—made our religiosity a means of doing just that. The religion exists to crush the ego, and enslave it towards the worship of its Creator.

When we say AllahuAkbar (God is the Greatest), the true meaning of this, when one explores Arabic grammar, is “God is the Greatest Above All Things”—including our loves, our hates, our desires, our weaknesses, our dreams, our hopes, our very essences. Success in reaching our desires is only through His permission, and the power to overcome our weaknesses is only through His Mercy. This phrase is formulated to remind us of Allah’s greatness over ourselves and over every element of our lives. It acknowledges the overwhelming power that is Allah subhanahu wa ta`ala (exalted is He).

On the ego’s path to enslavement and the realization of recognizing Allah (swt) alone as the sole object of adoration and love, our ego sought a way out so it would not have to undergo such tribulation and destruction; so that it would not have to give up its position as the one that is praised and feels valued.

That ego essentially hijacks the religiosity of the individual and takes it on a detour. What is that detour? Rather than letting Islam be Islam and allowing the soul to get lost in the wonders of Allah’s power, the limitless nature of His love, the magnanimous breadth of His Mercy, the immeasurable depth of His knowledge, the care and affection that He showers upon His creation—the ego detours the soul into LOVING ITSELF.

When the soul begins to love itself, it becomes dissatisfied with not only God, but with God’s creation. It sees its own knowledge, opinion, and worldview as superior to all others. In order to maintain its false notion of being humble, it will even fake humility to those on the outside: “I’m nobody, I’m not knowledgeable”—while secretly harboring contempt for all those who follow different opinions or ideas about Islam. It is easy to recognize this tendency in ourselves. It happens when our religious discourse, our religious speech, and our religious vocabulary become less about loving God, adoring his Messenger ﷺ, bettering ourselves and more about creedal disagreements, legal fine points, and how one group is bad or another is good.

When religion becomes more about how one person does not practice the way that pleases us (even if we are correct in expressing the opinion of orthodox Islam) than about how we can please God, the religion has essentially turned into a tool to make us feel better about ourselves.

This does not mean we should turn off legitimate criticism in religious discourse. Enjoining the good and forbidding evil means that we must take an active interest in our communities, and in striving to develop our communities and our religious practices in a way that is healthy, natural, and allows Muslims from all backgrounds to be included and non-Muslims to feel welcome.

Rather, it is time we examine our deeper motives and feelings when we criticize and put forth negativity: “Am I criticizing and putting forth negativity because my criticism and the way I am putting it forth will actively help to prevent harm and bring benefit? Or am I criticizing to ridicule, make myself feel better, and make others see me as superior?”

Answering this question correctly and being sincere is the difference between the religious jerk and a servant of God.

A group of Muslims of Igbo extraction under the aegis of the Southeast Muslims of Nigeria (SEMON) has decried what they describe as a coordinated neglect by the federal government and state leaderships of the Southeast geopolitical zone.

They said the federal government is collaborating with the governments of their states to systematically deny them their constitutional rights as citizens of the country.

These were parts of resolutions reached by the people after their meeting in Abuja where they agreed to follow all legitimate means to push for their recognition at the federal and state levels as well as attainment of all rights which every citizen of Nigeria is entitled to.

The communiqué was jointly signed by Muhammad O. Ajah Jr. Chairman, Abdurrahman Nwabueze Urama Secretary, as well as Alhaji Hassan Uzoigwe Nwakamma, Suleiman Afikpo, Nnamdi Muhammad Sani, Ukoha Amin Isaac, Chief Ibrahim Ogbonnia Amah, Mallam Abdulqadir Nnachi and Mubarak Obiahu who were state representatives.

According to the communiqué, the meeting tagged “Need for Peace and Unity in Igboland and Call on the Federal Government to Appoint Igbo Muslims into the Government”, had in attendance prominent and intellectually vibrant Igbo Muslims from across the nation.

The meeting discussed the challenges the Igbo Muslims face in their respective birthplaces in Igboland, their status as citizens of Nigeria, their stand on the agitation by some groups in the Southeast and the recent threats to lives of some members of the Igbo Muslim community by some overzealous persons in the region.

The group, however, mapped out strategies for peaceful co-existence and understanding in their different areas of living.

“A situation where Igbo Muslims have been made to bear the identity of third-class citizens by the federal and state leaderships is very worrisome. This has been part of the causes for agitations by different groups in Nigeria.

“We have been peace-loving, responsible and dexterous patriots of Nigeria in our respective states. Many of us have ventured into politics and we participate with all other Nigerians to elect the President of the Federal Republic of Nigeria and other elected representatives for our areas.

“We are not asking for favour because we have all the qualifications to compete with other Nigerian compatriots. But we are denied and neglected. We are not carried along by our leaderships.

“The Igbo people look at us as Hausa-Fulani people because we are Muslims and this is unacceptable to us. The Igbo are predominantly Christians. But they have members of Judaism, of Baha’ism, the free-thinkers and the traditionalists. All these beliefs are carried along by the state and federal governments in Nigeria. Igbo Muslims must become a subject of discussion and integration in Nigerian politics,” the communiqué said.

They therefore urged the security apparatuses in the country to grant quick responses to complaints of threats to life received by some members of Ndigbo Muslims.

It read: “We specifically call on the Honourable Minister of Interior, Abdurrahman Dambazau, the Nigerian Army, the Inspector General of Police (IGP) Ibrahim Idris and the State Security Services (SSS) to ensure that Muslims of Igbo extraction are guaranteed security of their lives and properties as any other citizen of Nigeria. Urgent measures must be taken before it is late.”

“We also call on the Southeast governors and local government chairmen who are the chief security officers to protect members of the Muslim minority and their worship places and carry them along in the socio-political and economic arrangements for their citizens without discrimination against Muslims.

“We are in full knowledge that the northern part of Nigeria has made many prominent Christians what they are today by giving them political and economic powers. It has been a recurring sad story for Igbo Muslims every political era. This agenda against us stop.”
https://www.dailytrust.com.ng/igbo-muslims-decry-neglect-threats-to-lives.html

Manchester United generated the most revenue of any football club in the world last season, according to a report published by Deloitte.

United dethrone Real Madrid - who held top spot for 11 years - after accumulating a record revenue of 689m euros (£515m) during the 2015-16 term.

The Premier League club saw commercial revenue grow by 100m euros (£71m).

Combined revenue for the top 20 clubs during the 2015-16 season grew 12% to 7.4bn euros (£6.41bn) - a new record.

It is the first time Manchester United have topped the annual Deloitte Football Money League since the 2003-04 season.

Real drop down to third, behind Spanish rivals Barcelona, who remain in second spot.

German giants Bayern Munich move up a position to fourth and Manchester City also climb a spot to fifth - having generated 524.9 euros (£392.6m) - up from 463.5 euros (£352.6m) during the previous season.

It is the first time they have reached the top five of the annual list.

Eight Premier League clubs make the top 20, with revenues totalling nearly 3.2bn euros (£2.4bn).

Champions Leicester City (20th) enter the top 20 for the first time. They produced a revenue of 172m euros (£128m) - which is almost five times the revenue generated two seasons previously in 2013-14.

Arsenal, Chelsea, Liverpool and Tottenham remain in seventh, eighth, ninth and 12th place, with West Ham in 18th position.

Dan Jones, partner in the Sports Business Group at Deloitte, said Manchester United's record revenues were achieved by "phenomenal commercial revenue growth".

He added: "In recent years, their ability to secure commercial partnerships with value in excess of that achievable by their peers has been the crucial factor in enabling the club to regain their place at the top of the money league.

"That said, they'll face strong competition from Barcelona and Real Madrid to retain the top spot in next year's edition, due to the lack of Champions League football, the weakening of the pound against the euro and, over the longer term, as other clubs enter the commercial market demanding similar deals, using United as the precedent."

Deloitte Money League Table 2015-16 season - the top 10
Teams (positions last season) Revenue in €m (£m in brackets) 2015-16 Revenue 2014-15
1 (3) Manchester United 689 (515.3) 519.5 (395.2)
2 (2) Barcelona 620.2 (463. 560.8 (426.6)
3 (1) Real Madrid 620.1 (463. 577 (439)
4 (5) Bayern Munich 592 (442.7) 474 (360.6)
5 (6) Manchester City 524.9 (392.6) 463.5 (352.6)
6 (4) Paris St-Germain 520.9 (389.6) 480.8 (365.
7 (7) Arsenal 468.5 (350.4) 435.5 (331.3)
8 ( Chelsea 447.4 (334.6) 420 (319.5)
9 (9) Liverpool 403.8 (302) 391.8 (298.1)
10 (10) Juventus 341.1 (255.1) 323.9 (246.4)

DamiBukola:
Pls take your illiteracy to Katsina where illiterates are bred, in Nigeria history, we have never had an assistant commissioner of police beating and shooting INEC officials and party agents before the public.

You don't have any politician as friend or a responsible person in your family I guess? If you do, u will criticize what the useless SARS official did because tomorrow he or she might be in opposition. If I am elected tomorrow as a president, going by your useless assertion, it means I should pay apc members back by killing and jailing all of them without trial? Are you putting on your thinking cap?

What about this : http://pulse.ng/politics/wike-gov-caught-threatening-to-kill-inec-officials-over-rerun-election-id5898848.html?utm_medium=email&utm_source=newsletter&utm_campaign=daily-2016-12-15

kITATITA:
Anti-Buhari tendency can make people deny everything. Wike hasn't denied the tape and you are doing so on his behalf

You can even check the news on the link below :

http://pulse.ng/politics/wike-gov-caught-threatening-to-kill-inec-officials-over-rerun-election-id5898848.html?utm_medium=email&utm_source=newsletter&utm_campaign=daily-2016-12-15

ijustdey:
how normal human go dey have sex for inside bush.....


abi bush don turn to bedroom and comfort zone

He dumped the dead body in the bush.

Some lawmakers have lamented that the money is drying up in Abuja under Buhari's strict financial controls.
It’s becoming increasingly difficult for Nigerian lawmakers to recoup their election campaign investments in the President Muhammadu Buhari era, various reports have suggested.

Section 91 of the Electoral Act 2010, pegs campaign spend into the Nigerian Senate at N40M.

To become a member of the House of Representatives, the Electoral Act stipulates that you do not exceed N20M in campaign financing.

Violating the Act attracts a fine of N600, 000 or six months imprisonment or both for aspiring Senators, and a fine of N500, 000 or five months imprisonment or both, for aspiring House of Representative members.
However, in Nigeria, the law is often observed in the breach.
Everyone in Africa’s most populous country knows that campaign outlay for political offices often runs into amounts far higher than what the law stipulates.

And no one has been fined or jailed for violating the law because no one keeps an account of what was spent during electioneering campaigns.

Election campaign financing and donations are often conducted under a cloud.

It has been common practice for lawmakers to begin recouping what they spent during the campaigns once in office.

They often go about the task of retrieving their monies from Ministries, Departments and Agencies (MDAs) with single minded determination, during their first few months in office.

How this works is simple: Lawmakers only approve fiscal budgets for MDAs only after they have made “insertions” into budget line items of MDAs or only after they’ve helped in 'padding' budgets of MDAs to reflect their own cuts.
It also used to be the case that lawmakers only approved budgets for MDAs only after extracting firm commitments from the Ministers that they are entitled a certain percentage.

Ministerial nominees are also asked for kickbacks from lawmakers as a precondition for their screening.

Mallam Nasir El-Rufai who was a ministerial nominee during the Obasanjo years, famously bucked the trend by refusing to bribe Senators preparing to hear his confirmation.

He almost lost out on becoming a Minister of the Federal Capital Territory (FCT) for being so 'stubborn'.
The culture has continued unabated until lately, it appears.

The cash seems to have dried up because MDAs are no longer playing ball with the lawmakers.

One lawmaker lamented to Daily Trust: “We are afraid to ask them (MDAs) now and they too are afraid to bring anything.

“Like now that we’re approaching the end of the year, MDAs would bring a lot of things to us, but last year was totally different, and I’m sure this year too will be the same.”

A senator who runs a transport company also told the Newspaper that times are changing.

He swore that he would have been better off managing his transport business intead.

The Senator decried that lawmaking in Nigeria is no longer a lucrative business.

“I should have concentrated on my business than coming here because now I don’t have enough time for my business, yet I’m not making anything here”, Daily Trust quoted the lawmaker as saying.
There were more lamentations from a handful of Senators whose names were understandably left out of the story.

“Seriously, this is not what I expected. In fact, I can tell you that I was better off as a businessman than a legislator.

“The story was different before I came here, at least so I was told. Our predecessors enjoyed their stay at the National Assembly, but our own case is different.”

Some lawmakers also vowed not to seek re-election “because the business of legislature appears to be unprofitable”.

James Manager, a Senator who represents a district in Delta State, recently recounted how one aspiring lawmaker threw himself into the lagoon when it became clear he had spent all he had on getting elected as a lawmaker.

“A man who contested for one of three senatorial districts of Lagos in 2011 drove to his bank six months after the election", said Manager.

“On his way back, he asked his driver to stop. He walked for few minutes and jumped into the lagoon”.

Manager didn’t say if this aspiring lawmaker survived his lagoon experience.

Nigerian lawmakers are regarded as some of the highest paid in the world and have often been criticized for running opaque budgets.

Buhari has promised to run a lean and transparent government as Nigeria's democratic President.
http://pulse.ng/local/national-assembly-senators-say-lawmaking-is-no-longer-profitable-business-under-buhari-id5728835.html

Ratello:
The Nigeria political web is more convoluted than you think. There is no sentiments here but I am showing you what is behind the curtain. I painted a scenario of the Edo case and now Ondo drama bit you choose to ignore that and telling me sentiments
Buhari must tread softly because some of us can see it as it is.

What about Wike and Fayose that supported Amodu Sheriff in becoming PDP chairman ?

A postgraduate student of Arabic at the University of Ilorin, AbdulHafeez Adedimeji, died on Saturday, the day he was to receive his doctorate at a convocation.

Sources told our correspondent that another doctoral graduand died shortly before the ceremony.

Soon after the Dean, Faculty of Post Graduate Studies, Prof. Badmas Yusuf, informed attendants of the graduands’ demise, a gloomy atmosphere enveloped the lively UNILORIN auditorium where the 32nd graduation activities were being held.

Adedimeji, who until his death was a lecturer at the Fountain University, Osogbo, Osun State, was among 166 receiving doctoral degrees at the convocation.

He was said to have arrived in Ilorin for the convocation not long before his death.
http://punchng.com/unilorin-phd-graduand-dies-convocation-day/

The day was Friday, November 10, 1995! It was a black Friday in Ogoni land and in Nigeria among good men.

It took five attempts to hang Ken Saro-Wiwa before the Nigerian writer spoke his last words and his body went limp. "Lord take my soul, but the struggle continues," were his last words that Friday morning, blindfolded and dangling from a rope. And he died!

“In my innocence of the false charges I face Here, in my utter conviction, I call upon the Ogoni people, the peoples of the Niger delta, and the oppressed ethnic minorities of Nigeria to stand up now and fight fearlessly and peacefully for their rights. History is on their side. God is on their side. For the Holy Quran says in Sura 42, verse 41: ‘All those that fight when oppressed incur no guilt, but Allah shall punish the oppressor’. The day cometh.” Kenule Beeson Saro-Wiwa, looking into the two eyes of Justice Auta, sitting on some filthy bench up there, wielding the transient powers of life and death, uttered these prophetic words before being led away from court/tribunal room, into his death by hanging after Justice Ibrahim Auta pronounced him and his Ogoni compatriots guilty as charged, of framed-up charges.


Justice Ibrahim Auta, the judge who was handpicked by the Abacha regime to head the kangaroo tribunal that sentenced renowned environmentalists and minority rights activist Ken Saro-Wiwa and his eight compatriots to death by hanging, today is the same Chief Judge of the Federal High Court, who is now facing corruption mess in the hands of the DSS.

Justice Adeniyi Ademola of the Federal High Court in Abuja, in whose home over $550,000 was allegedly found during the raid, has reportedly confessed to a deal between him and Justice Ibrahim Auta, the Chief Justice of the Federal High Court of Nigeria, by which $300,000 of the physical cash found in his bedroom was to have been shared between the two men.

The said Justice Adeniyi Ademola of the Federal High Court in Abuja, had reportedly confessed that the bribery for Justice Ibrahim Auta, the Chief Justice of the Federal High Court is that several High Court judges are assigned lucrative cases by the CJ, who then requests them to collect the bribes in dollars and transfer to him physically at home.

He revealed that the CJ has received monies from him several times after matching him with high profile cases that are then settled in favor of the highest bidders.

Now it is clear that Saro Wiwa’s death sentence was a product of corruption in the judiciary. Meaning that without corrupt judges, Saro Wiwa and many more would still have been alive today. Ah! We must kill this monster, corruption in the bench; it has killed many innocent souls.

A corrupt judge is a killer, a murderer, an assassin without bullet; sometimes he murders justice, sometimes he murders men.

A great lesson here is that if falsehood has travelled for twenty years, within one day the truth will catch up with it. Justice Ibrahim Auta after sentencing Saro Wiwa to death has been rising rapidly in his career and he became the Chief Judge of the Federal High Court in Nigeria and now the pandora box split opened. Evil doer might rise in his evil doing but the day Nemesis arrives his doorstep, his fall shall be concluded speedily!

Saro Wiwa rests in peace today but his killers shall not, never find peace!

It’s justice time for the unjust Justices and the nemesis has just arrived Nigeria!

Godwin Isenyo, Kaduna

The northern Chapter of the Christian Association of Nigeria said on Saturday that none of its members was among the eight persons burnt to death over an alleged blasphemy at the Talata Mafara area of Zamfara State.

The Public Relations Officer of the northern CAN, Rev. John Hayab, who spoke with our correspondent in Kaduna on the outcome of its emergency meeting held in Jos, the Plateau State capital, said, “Our people on ground confirmed to us that none of our people was killed. We don’t need to mention those that were killed.”

However, the CAN spokesperson said the association frowned at any killing of any Nigerian under the cover of religion or any other guise in any part of the country.

Hayab, who did not give further details on those killed, said it became necessary that the CAN come out to let the world know the truth and halt the rumour game over the Zamfara killings.

He said, “We met on Friday over the killings going on in northern Nigeria. We clearly understood that those killed in Zamfara State were not Christians. Thus, the erroneous story going on in the social media and many others claiming that those roasted were Christians should be corrected.

“But as an organisation, we frowned at the killing of human beings in whatsoever guise. Human beings are human beings. If they are criminals, there are police. We should report them to the police to arrest them and not burn them in the house. Our concern is that our nation is becoming barbaric.”

The CAN leader noted that there was no justification whatsoever for the shedding of blood of any citizen, adding that the killing of innocent souls continued unabated in the region as well as other parts of the country because the government had failed to live up to its responsibility to protect the lives and property of Nigerians.

The cleric said the lives of those killed would have been saved if security operatives had acted swiftly.

He said, “When the killing of the eight persons occurred in Zamfara, it took a long time before those who committed the atrocity carried out their nefarious act. If there were proper security on ground, those people would not have been burnt. But why set your fellow citizens on fire? Whatsoever reasons adduced is not justifiable.”

Meanwhile, the CAN has called on the Federal Government to re-double its efforts in solving the myriad of challenges facing the country and stop the blame game it had embarked upon since coming to power in May 2015.

According to the organisation, the current socio-economic hardship in the land calls for pragmatic action and not blaming past administrations for the economic woes that has bedevilled the country.

The body noted that the President Muhammadu Buhari-led government must sit up to the realty of the moment.

The CAN, therefore, called on the President and his team to, as a matter of urgency, find measures to cushion the effects of the sufferings in the country.

According to the spokesman, “We feel strongly that there is never a time in Nigeria that we need to join hands to unite with all sections of the country to address the challenges of Nigeria. Nigerians are suffering. There is hunger all over the country. There are pains everywhere.”

On whether or not the Christians in the North had pulled out from the CAN, Hayab said there was no time the northern CAN sat and took such decision.

“Clearly, we (CAN in northern Nigeria) never said we were pulling out from the CAN. We have never. We only said the election was not properly conducted and we wanted to find a way of resolving the crisis or differences that came as a result of the election. Thus, we are still part of the CAN so that we can correct whatever wrongs that had been done and enjoy the respect of the people whenever we address any challenges in the future.”

The northern Christians under the Concerned Christians of Nigeria and Northern Nigerian Christians had said recent political happenings and alleged ‘corruption’ in the CAN forced them to revert to their pre-independence Northern Nigerian Christian Association.

Olalekanbanky1:
How come Daniel born Kalim and Nazim?

There mother is a Muslim from Tunisia. I think they are following their mother"s religion.

prinsam30:
this is just a cultural heritage and not related to religion, it has been like, from All African Games to Olympics, no be today them start am


OP I think ur still a learner, na now u dey see this one

DON'T TAKE US BACK TO THE 1ST CENTURY

Dr. Dhalia Mujahid a Muslim wearing Hijab and an adviser to Obama, American President was asked by journalist that her dress does not match her intelligence. They thought Hijab is for an era of ignorance. She answered them intelligently by saying. From the 1st century mankind were naked however, as he is becoming more aware with time he discovered clothes and what I am wearing now is the peak of advancement that mankind have ever achieved and this is not backwardness.
But unclothedness is the sign of backwardness and behaviour of 1st century. Had it been unclothedness is a sign of advancement, animals would have been more advanced than mankind.

Jesusbaby6:
Are you on whatsapp?

08055515291.

If there is anybodfy that is interested in the apple seedling, kindly contact me as soon as possible.

barbiesparkz2:
Why does it seem that the Arabs are fully clothed while the others have only a loin cloth?

Those Arabs are not performing Lesser Hajj. They were just praying. When you are performing Lesser/Real Hajj, you have to be in that plain white. When you finish performing the Hajj, you can change to any clothes.

I took them to fruiting room today.

coccinella1888:
@op plz can u drop ur contact if u r still into mushroom will lyk to discuss business wit u

My contact is ademobi@yahoo.co.uk