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Moral Lessons from the Story of Prophet Yusuf (A) Allah says the following about the story of Prophet Yusuf (A) in the Holy Qur'an: We narrate unto you (O Muhammad) the most excellent of the stories (by which) We have revealed unto you this Qur'an; though before this you were of the unaware ones (of its details). Surah Yusuf, 12:3 Indeed, the adventures and experiences of Prophet Yusuf (A), and his conduct throughout his life, provide us with a wealth of lessons and morals. Some things we may learn from his life are: 1. The belief in the presence of Allah makes a man's troubles easier for him to bear, and as long as he keeps himself away from sins despite temptations, he will ultimately be successful. Prophet Yusuf (A) taught us this by his cheerful conduct throughout his enslavement and imprisonment. 2. In all difficulties and hardships one should seek only Allah's protection. Prophet Yusuf (A) showed his faith by seeking refuge from Allah when faced with the evil intentions of Zuleikha. He was thus saved from committing a terrible sin. 3. One should always remain attached to religion and should take every opportunity to persuade others towards the right path. Prophet Yusuf (A) did not forsake his duty even when in the prison, where he preached against idol worship before interpreting the dreams of his cell-mates. 4. Patience in the face of hardship is the best of qualities and results in reward from Allah in this life and the hereafter. Prophet Yusuf (A) remained calm and resigned to the Will of Allah, despite being abandoned in the well by his brothers. He also bore the shame of being sold as a slave patiently. He also accepted his false imprisonment. In return for his forbearance, Allah raised his position till it was the highest in Egypt. 5. It is important to act in such a manner as to preserve your honour and dignity, and these qualities must always be safeguarded. Prophet Yusuf (A) taught us this valuable lesson when he refused to accept his freedom from prison until his innocence was proved to the people. Thus when he was finally released, he knew he could come in front of the people with his head held high and without any blemish on his record. 6. Above all, this story teaches us that we should forgive and forget the past. When Prophet Yusuf's (A) brothers came to him in Egypt, they were in a pitiable condition and would have been helpless against his great power. If he had wished, Prophet Yusuf (A) could have severely punished them for the heartless treatment they had given him. Instead he forgave their errors and treated them well. We have listed only a few lessons above, and there is a lot more that one can learn and understand from the story of Prophet Yusuf (A). |
2. The Reunion of the family of Prophet Ya'qub (A) When the brothers returned to Kanaan and told Prophet Ya'qub (A) what had happened, he was heartbroken. He had already lost his eyesight crying for his beloved son Prophet Yusuf (A), and this second loss was almost too much for him to bear. He now recalled the memory of his lost sons and wept. He asked his sons to immediately return to Egypt to look for both Prophet Yusuf (A) and Binyameen. According to their father's instructions, the brothers came to the Aziz of Egypt for the third time, and pleaded for the release of Binyameen as well as some grain for food. Prophet Yusuf (A) reminded them of how badly they had treated their brother Yusuf, and caused separation between him and his father. The brothers were amazed to hear their secret from the Aziz, who now spoke in the language of the people of Kanaan. They asked him, "Are you Yusuf?" He replied, "Yes, I am Yusuf, and this is my brother. Allah has been gracious to me. One who is pious and patient against hardships is always rewarded by Allah for his virtues." On hearing this, the brothers hung their heads in shame and asked him for his forgiveness. He said, "You need not be frightened of me. Allah may forgive you your sins. Now take my shirt and cover my father's face with it, so that he may regain his lost sight. Then return to me with all your family." The Holy Qur'an says: When the caravan had left the town (from Egypt), their father (in Kanaan) said, "I smell Yusuf's fragrance. I hope you will not think that I am weak in judgement (due to my love for him). They said, "By Allah ! You are still making the same old error. When someone brought him the glad news, Yusuf's shirt was placed on his face and his eyesight was restored. He said, "Did I not tell you that I know about Allah that which you do not know?" Surah Yusuf, 12:94-96 After getting his eyesight back and hearing the good news of his son, Prophet Ya'qub (A) decided to proceed to Egypt immediately. Prophet Yusuf (A) was delighted to meet them and embraced his father and mother. As a token of their gratitude to Allah at this reunion, his parents and brothers prostrated themselves on the ground. Thus Allah made true the dream of Prophet Yusuf (A), when he had seen eleven stars and the sun and the moon in prostration in front of him. After many trials, Allah raised him from the position of a slave to the highest rank in the land. At the request of his son, Prophet Ya'qub (A) settled in Egypt with his family, and their clan came to be known as the Bani Israa'il. Prophet Ya'qub (A) lived in Egypt for 17 years and died at the age of 147. Prophet Yusuf (A) breathed his last some years later at the age of 110 years, and his kingdom passed into the hands of rulers whose titles were Fir'aun. |
2. Prophet Yusuf's (A) Brothers in Egypt When his brothers arrived in Egypt, Prophet Yusuf (A) was very pleased to see them. They did not recognise him at all, never expecting that he was alive. Prophet Yusuf (A) was disappointed not to see his full brother, Binyameen, and asked his brothers to tell him about themselves. They introduced themselves and told him about their father and mother. Prophet Yusuf (A) was relieved to hear that Prophet Ya'qub (A) was alive, and he welcomed his brothers sincerely. He provided them with enough wheat for their needs and had their money put back in their bags secretly. He also asked them to bring their other brother the next time as proof that they were speaking the truth about their family. The Holy Qur'an narrates this episode in the following words: Yusuf's brothers came to him and when they entered his court, he recognised them. They did not know him. And when he gave them the provisions, he said, "Next time, bring me your other brother from your father. As you can see, I give each of you a certain amount of grain, I am a polite host. If you do not bring him, do not come to us for we shall not give you any more grain. Surah Yusuf, 12:58- 60 On their return home, the brothers related their experiences to their father, praising the generosity and hospitality of Prophet Yusuf (A). When they opened their bags they were delighted to see that their money had been returned. Soon they were out of grain and were impatient to go back to Egypt to get more. However, they could not go back without Binyameen, so they tried to convince their father to let him come with them. Prophet Ya'qub (A) refused to let them take Binyameen, saying that they would do the same thing with him as they did with Prophet Yusuf (A). After repeated promises the brothers finally convinced him that they would sincerely look after Binyameen, so he let him accompany them to Egypt. When they reached Egypt, the brothers proceeded to the court of Prophet Yusuf (A) and presented their brother Binyameen to him. Prophet Yusuf (A) was extremely happy to see his younger brother and invited all of them to dine with him. Later he gave them all accommodation at his own house, and asked Binyameen to sleep in his room. During the night, Prophet Yusuf (A) revealed his identity to Binyameen. He explained how he had been raised from a lowly slave to a position of great power by the Grace of Allah. However, he asked Binyameen not to tell their brothers anything of their conversation. 1. Prophet Yusuf's (A) Plan to Detain Binyameen After they had received their requirement of wheat, the brothers of Prophet Yusuf (A) began to prepare for their journey home. Meanwhile, according to the command of Allah, Prophet Yusuf (A) put into action a plan to detain his full brother Binyameen. He ordered his men to put a gold cup belonging to the king in Binyameen's baggage. The Holy Qur'an describes the incident in the following words: When he (Yusuf) had furnished them with provisions, (someone) placed the (king's) drinking cup in his brother's baggage. Then someone shouted, "People of the caravan, you are most surely thieves." Surah Yusuf, 12:70 The brothers of Prophet Yusuf (A) had not gone very far when they were stopped and accused of stealing. They denied this, and said that if anyone of them was found guilty of theft, he could be held as a slave by Prophet Yusuf (A). The caravan was searched, and the cup was found in the bag of Binyameen. When the brothers were brought before Prophet Yusuf (A), he said, "According to your own words, we will now detain Binyameen with us." They replied, "O Aziz of Egypt! Our father is old and weak. You may detain any of us, but not Binyameen." However, Prophet Yusuf (A) said that he could not detain anyone who was not guilty. The brothers had no choice but to leave for Kanaan. The eldest brother, Yahuda, refused to return without Binyameen. He remained behind in Egypt, rather than face his father. |
2. Prophet Yusuf's (A) Release From Prison The Holy Qur'an says: The king dreamt that seven lean cows were eating seven fat ones and that there were seven green ears of corn and seven dry ones. He asked the nobles to tell him the meaning of his dream if they were able to. They replied, "It is a confused dream and we do not know the meaning of such dreams." Surah Yusuf, 12:43,44 The king was very concerned about the meaning of his dream and even though his wise men thought over it seriously, they could not make sense of it. The king's dream became a means of the liberation of Prophet Yusuf (A) from prison. As soon as the wine-server heard about the dream he was reminded of his time in prison and remembered the powers of his cell-mate. He also remembered that Prophet Yusuf (A) had asked him to tell the king of his innocence. He approached the king and got his permission to see Prophet Yusuf (A). Prophet Yusuf (A) interpreted the dream by the power given to him by Allah . He said, "For seven years the crops will yield abundant food-grain for the people of Egypt. After that there will be a famine for seven years during which all the food- grain lying in the storehouses will be finished and people will starve. Therefore, the people should try to grow as much extra grain as possible so that it would stand them in good stead during the time of famine". On hearing this very reasonable and sensible interpretation of his dream from the wine-server, the king was delighted. He ordered that Prophet Yusuf (A) be brought before him so he could make good use of his wisdom in solving his problems. Although he had been in the dark dungeon for so long, Prophet Yusuf (A) refused to leave the prison until he proved his innocence. He said to the courtiers, "I will not come out of the prison until the king makes enquiries about my case. Tell the king to ask the wives of the noble men about the time when they cut their fingers on seeing me". The courtiers passed on this message to the king who called the concerned women to him for an explanation. They all confessed the truth and Zuleikha, the wife of the Aziz, also testified that Prophet Yusuf (A) was innocent of any guilt. Thus, Prophet Yusuf (A) was released from the prison with his dignity and honour restored. 1. Prophet Yusuf (A) in the Royal Court The Holy Qur'an says: The king ordered his men to bring Yusuf before him; he wanted to grant him a high office. The king said to him, "From now on you will be an honoured and trusted person amongst us." Yusuf said, "Put me in charge of the treasuries of the land, I know how to manage them." Surah Yusuf, 12:54,55 When the king met Prophet Yusuf (A), he found him to be a wise and broad-minded man. In response to the request of Prophet Yusuf (A) as related in the verse above, the king made him in charge of finance and food and ordered his ministers and officials to treat Prophet Yusuf's (A) commands as his own. Prophet Yusuf (A) thus became the Aziz of Egypt and began his new duties without delay. He was determined that when the famine arrived, nobody should starve. The river Nile flooded its banks regularly to provide fertile soil for the growth of food grain and Prophet Yusuf (A) was aware that the famine would be caused by the decrease of the water in this river. He decided to make a brief tour of Egypt to assess the best locations where intensive cultivation could be carried out. He allocated extra money to the farmers in the most fertile areas of the Nile, so that they would be able to grow the maximum amount of grain. He also ordered the construction of huge storehouses (granaries), capable of storing several hundred tons of the surplus grain. During the first seven years, he supplied grain to the people according to their minimum needs, and stored the rest in the newly-built granaries. By the time the seven years were over, the granaries were full. The water level of the Nile fell tremendously and the country was hit by a severe drought. However, due to his foresight and planning, the country did not face a shortage of food. The famine also extended to the lands of Palestine and Kanaan where Prophet Ya'qub (A) lived with his sons. One day he called them and said, "My sons! We are in great distress due to the famine. You may go to the Aziz of Egypt whose reputation as a kind and just person has spread everywhere in the country. Leave Binyameen with me for company so that I may not be lonely." As commanded by their father, the brothers of Prophet Yusuf (A) set off for Egypt to purchase grain and bring it back to Kanaan. |
2. Prophet Yusuf (A) in Egypt Thus, Prophet Yusuf (A) arrived in Egypt. At the slave market the buyers were all attracted by him, because he was a very handsome young man. News of this remarkable youth swept through the city. The Aziz (Governor of Egypt and Chief Officer of the King), whose name was Fotifaar, offered a price that none could match. He brought Prophet Yusuf (A) home and told his wife Zuleikha that they would adopt him as their son. Zuleikha, however, was so taken by Prophet Yusuf's (A) beauty that she sought to have an illegal association with him. A Prophet of Allah could never be part of such an evil deed and Prophet Yusuf (A) backed away from the advances of Zuleikha. As he raced for the door she ripped his shirt from behind. At the door they met the Aziz. On seeing her husband, Zuleikha tried to blame Yusuf (A) by claiming that he had tried to lay a hand on her. Before the Aziz could vent his fury on Prophet Yusuf (A), a baby spoke up from the cradle, and the Holy Qur'an says: And a witness from her own household testified, "If his shirt is torn from the front, then she speaks the truth and he is of the liars. And if his shirt is torn from behind, then she lies and he is of the truthful ones. Surah Yusuf, 12:26,27 The shirt was, of course, torn from behind, and the Aziz was extremely angry with his wife for attempting such an act of indecency. The women of the city heard about Zuleikha's actions and began to gossip and make fun of her. To explain her attraction she decided to let them see Prophet Yusuf (A) themselves. She called forty of them to the palace for a meal. As soon as they all had a knife to cut some fruit, she called Prophet Yusuf (A) into the room on some excuse. So dazzled were they by his beauty and presence, that they cut their fingers in their distraction and exclaimed, "This is not a human being - he must be an angel!" Zuleikha was furious with Prophet Yusuf (A) because he had caused her to be ridiculed. In her anger and frustration, she caused him to be imprisoned on false charges of assault. 1. Prophet Yusuf (A) in Prison Due to continued pressure from his wife Zuleikha, the Aziz of Egypt decided to imprison Prophet Yusuf (A), despite his innocence. The reason he gave was that people would forget the actions of his wife while Prophet Yusuf (A) lay in prison, and her dignity would be restored. On the same day that Prophet Yusuf (A) was put into prison, two other men were also imprisoned. One used to serve the king wine, while the other was the royal cook. Both men had been accused of trying to poison the king. On the following day, the wine-server said to Prophet Yusuf (A), "I saw in a dream that I was crushing grapes to make wine for the king". The cook said, "I dreamt that I was carrying some bread in a basket on my head and birds were pecking at the bread". Both men saw that Prophet Yusuf (A) was a noble and pious person and asked him if he could interpret their dreams. Prophet Yusuf (A) took this opportunity to preach the religion of Allah to his prison-mates. He promised to tell them the meaning of their dreams and informed them that this was a special power given to him by Allah Before he did so, however, he explained to them how senseless it was to believe in various gods and explained to them about the Oneness of Allah and the Day of Resurrection. Finally he said, "O my prison-mates! The man who dreamt that he was crushing grapes will soon be released from here and will go back to his previous post. The second one, who carried the bread on his head in the dream, will be executed and the birds will start to eat his brain." Prophet Yusuf (A) thought of getting himself released from prison through the wine-server, and told him to remind the king of his innocence when he saw him. The dreams of both men came true just as he had foretold. One of the captives was released while the other was hanged. Unfortunately, the wine-server forgot all that Prophet Yusuf (A) had told him to convey to the king. |
1. Introduction Prophet Yusuf (A) was the son of Prophet Ya'qub (A). In the Bible he is referred to as Joseph son of Jacob. The Holy Qur'an has mentioned his story in a beautiful chapter entitled "Surah Yusuf". Prophet Yusuf (A) had 11 brothers. He was one of the youngest and possessed excellent character and manners. His father loved him dearly. Prophet Yusuf (A) once dreamt that eleven stars and the sun and moon were prostrating to him. He related the dream to his father. Prophet Ya'qub (A) realised that the dream outlined his son's destiny and greatness and cautioned him not to tell his brothers about the dream. His brothers were jealous of the favour that he enjoyed in their father's eyes and planned to somehow get rid of him. Whenever they took their goats out for grazing they would ask their father if Yusuf (A) could accompany them. Prophet Ya'qub (A) always refused, saying that the boy was too young. When Prophet Yusuf (A) reached the age of 16, his brothers insisted that he was now old enough to accompany them. With reluctance, their father agreed to let them take him with them. As soon as they were far enough from home, they began to plot about how to dispose of Prophet Yusuf (A). Then, they came across a dry well. They removed Prophet Yusuf's (A) shirt, and threw him into the well. Ignoring their young brother's pleas, they heartlessly left him to die of hunger. On the way back, they slaughtered a goat and stained Prophet Yusuf's (A) shirt with its blood. They arrived home weeping and told their father that while they were grazing their sheep, a wolf came and ate their brother. He did not believe their story and could do nothing but remain patient and wait for Allah to reunite him with his beloved son. Meanwhile a caravan of traders passing by the well stopped to draw some water. They were surprised to see Prophet Yusuf (A) come up holding the bucket. They hid him with their merchandise and sold him to some slave traders for a few pieces of silver. |
This is extremely pitiful, if you buy a sachet of pure water for 10# from Iya Luku pls don't complain and said it suppose to be 5#, The people of this village will not mind buying a bag of sachet water for #300. Don't worry we voted for change change has come. Abundance Water on its way! |
INEC nomination Jega's nomination as INEC chairman followed approval by a meeting of the National Council of State called by President Jonathan and attended by former heads of state Yakubu Gowon , Muhammadu Buhari, Ibrahim Babangida , Abdulsalami Abubakar, Ernest Shonekan , Olusegun Obasanjo and Shehu Shagari . The Senate President David Mark , Speaker of the House of Representatives Oladimeji Bankole , and most of the state Governors also attended the meeting. Unanimous approval by the council of the nominee for this critical appointment avoided controversy about whether or not the President should appoint the chairman of the INEC. Reactions to the announcement from a broad spectrum of political leaders and organisations were positive, although some voiced concern that it could be too late to implement real reforms before the 2011 elections. During the campaigning for the 2015 Nigerian general election, Attiru Jega "faced fierce criticism from both the opposition and the ruling party." [8] Nonetheless, a 23 March 2015 article in Vanguard asserted that "most experts believe Jega will seek to declare an accurate result as quickly as possible, regardless of any political interference he may face." Source: http://en.m.wikipedia.org/wiki/Attahiru_Jega |
Professor Attahiru Muhammadu Jega is a Nigerian academic and Vice-Chancellor of Bayero University, Kano . On 8 June 2010 he was nominated by President Goodluck Jonathan as the new Chairman of the Independent National Electoral Commission (INEC), subject to Senate confirmation, as a replacement for Professor Maurice Iwu, who vacated the post on 28 April 2010. Early life and academic career Jega was born on 11 January 1957 in Jega , Kebbi State . He attended Sabon Gari Town Primary School, Jega between 1963 and 1969 and proceeded to Government Secondary School, Birnin Kebbi and then was admitted into The Ahmadu Bello University Zaria's Bayero University College, Kano in 1974, graduating in 1979 with a Second Class Upper Division BSc degree in Political Science. He worked as a teaching assistant at Bayero University, then won a fellowship at Northwestern University, Evanston, Illinois in the United States (1981– 1984) where he earned a PhD in Political Sciences. He returned to the Political Science Department in Bayero University in 1984 as a lecturer. Other appointments included visiting Senior Research Fellow at the Nigerian Institute of International Affairs, Lagos (March 1992 – March 1993), visiting Research Fellow, Department of Political Science, University of Stockholm, Sweden (1994), Deputy Vice- chancellor (Academic), Bayero University (1995–1996) and director, Centre for Democratic Research and Training, Bayero University (2000–2004). Jega was appointed Vice-Chancellor of Bayero University in 2005. Political activity Jega is a former President of the Academic Staff Union of Universities (ASUU), and was an opponent of the Babangida military government in the early 1990s. Politically leaning towards the left, as ASUU President he was closely associated with the Nigeria Labour Congress (NLC), and continued that connection throughout his career. On 29 April 2010 he was guest lecturer for the NLC May Day celebration where he presented a paper on 50 Years of Nationhood: Challenges of Good Democratic Governance, Credible Election and the Working Class .He is widely seen as an astute intellectual with a strong sense of ethics and morality. Jega was appointed a member of the Justice Mohammed Uwais Electoral Reform Committee, which submitted a report on 11 December 2008 with recommendations that included establishing commissions to deal with Electoral Offences, Constituency Delimitation and Political Parties Registration and Regulation. The committee also recommended proportional representation and that the INEC head should be appointed by the judiciary rather than the President. On the 28 of March 2015, under his leadership, elections were conducted in what Nigerians and World see as free, fair and credible which declared the APC Presidential candidate General Muhammadu Buhari as winner defeating the Incumbent President Goodluck Jonathan. |
08128899980 Bnbaz I reside in Ilorin Kwara State |
The Ivorians are extremely determined this time |
Article written by award-winning writer Chimamanda Adichie, originally published on New York Times . Interesting read. Find below... We call it light; “electricity” is too sterile a word, and “power” too stiff, for this Nigerian phenomenon that can buoy spirits and smother dreams. Whenever I have been away from home for a while, my first question upon returning is always: “How has light been?” The response, from my gateman, comes in mournful degrees of a head shake. Bad. Very bad. The quality is as poor as the supply: Light bulbs dim like tired, resentful candles. Robust fans slow to a sluggish limp. Air-conditioners bleat and groan and make sounds they were not made to make, their halfhearted cooling leaving the air clammy. In this assault of low voltage, the compressor of an air-conditioner suffers — the compressor is its heart, and it is an expensive heart to replace. Once, my guest room air- conditioner caught fire. The room still bears the scars, the narrow lines between floor tiles smoke- stained black. Sometimes the light goes off and on and off and on, and bulbs suddenly brighten as if jerked awake, before dimming again. Things spark and snap. A curl of smoke rises from the water heater. I feel myself at the mercy of febrile malignant powers, and I rush to pull my laptop plug out of the wall. Later, electricians are summoned and they diagnose the problem with the ease of a long acquaintance. The current is too high or too low, never quite right. A wire has melted. Another compressor will need to be replaced. For succor, I turn to my generator, that large Buddha in a concrete shed near the front gate. It comes awake with a muted confident hum, and the difference in effect is so obvious it briefly startles: Light bulbs become brilliant and air-conditioners crisply cool. The generator is electricity as electricity should be. It is also the repository of a peculiar psychology of Nigerian light: the lifting of mood. The generator is lord of my compound. Every month, two men filled with mysterious knowledge come to minister to it with potions and filters. Once, it stopped working and I panicked. The two men blamed dirty diesel, the sludgy, slow, expensive liquid wreathed in conspiracy theories. (We don’t have regular electricity, some say, because of the political influence of diesel importers.) Now, before my gateman feeds the diesel into the generator, he strains it through a cloth and cleans out bits of dirt. The generator swallows liters and liters of diesel. Each time I count out cash to buy yet another jerrycan full, my throat tightens. I spend more on diesel than on food. My particular misfortune is working from home. I do not have a corporate office to escape to, where the electricity is magically paid for. My ideal of open windows and fresh, breathable air is impossible in Lagos’s seething heat. (Leaving Lagos is not an option. I love living here, where Nigeria’s energy and initiative are concentrated, where Nigerians bring their biggest dreams.) To try to cut costs — sustainably, I imagine — I buy an inverter. Its silvery, boxlike batteries make a corner of the kitchen look like a physics lab. The inverter’s batteries charge while there is light, storing energy that can be used later, but therein lies the problem: The device requires electricity to be able to give electricity. And it is fragile, helpless in the face of the water pump and microwave. Finally, I buy a second generator, a small, noisy machine, inelegant and scrappy. It uses petrol, which is cheaper than diesel, and can power lights and fans and freezers but only one air-conditioner, and so I move my writing desk from my study to my bedroom, to consolidate cool air. Day after day, I awkwardly navigate between my sources of light, the big generator for family gatherings, the inverter for cooler nights, the small generator for daytime work. Like other privileged Nigerians who can afford to, I have become a reluctant libertarian, providing my own electricity, participating in a precarious frontier spirit. But millions of Nigerians do not have this choice. They depend on the malnourished supply from their electricity companies. In 2005, a law was passed to begin privatizing the generation and distribution of electricity, and ostensibly to revamp the old system rooted in bureaucratic rot. Ten years on, little has changed. Most of the companies that produce electricity from gas and hydro sources, and all of the distribution companies that serve customers, are now privately owned. But the link between them — the transmission company — is still owned by the federal government. I cannot help but wonder how many medical catastrophes have occurred in public hospitals because of “no light,” how much agricultural produce has gone to waste, how many students forced to study in stuffy, hot air have failed exams, how many small businesses have foundered. What greatness have we lost, what brilliance stillborn? I wonder, too, how differently our national character might have been shaped, had we been a nation with children who took light for granted, instead of a nation whose toddlers learn to squeal with pleasure at the infrequent lighting of a bulb. As we prepare for elections next month, amid severe security concerns, this remains an essential and poignant need: a government that will create the environment for steady and stable electricity, and the simple luxury of a monthly bill. http://lindaikeji..com/2015/02/lights-out-in-nigeria-written-by.html?m=1
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This post is extremely beneficial, front page pls |
This kind of prayer can make husband run away from you |
DAMAYYOR:This statement does not mean Tinubu says he does not have a certificate affirmatively, I can tell you too whether you live in Surulere or Ajegunle you are still in Lagos. And truly you are living in Surulere. |
The Hadeeth of the Eleven Women : Sahih Muslim Muslim narrated the following hadith: Isnad: Suleiman bin ‘Abdir Rahman and ‘Ali bin Hujr » ‘Ibsai bin Bunus » Hisham bin ‘Urwa » ‘Abd Allaah bin ‘Urwah » ‘Urwah Narrated ‘Aisha (radi Allaahu ‘anha): Eleven women sat (at a place) and promised and contracted that they would not conceal anything of the news of their husbands. The first one said, “My husband is like the meat of a lean weak camel which is kept on the top of a mountain which is neither easy to climb, nor is the meat fat, so that one might put up with the trouble of fetching it.” The second one said, “I shall not relate my husband’s news, for I fear that I may not be able to finish his story, for if I describe him, I will mention all his defects and bad traits.” The third one said, “My husband is a tall man; if I describe him (and he hears of that) he will divorce me, and if I keep quiet, he will neither divorce me nor treat me as a wife.” The fourth one said, “My husband is a moderate person like the night of Tihama which is neither hot nor cold. I am neither afraid of him, nor am I discontented with him.” The fifth one said, “My husband, when entering (the house) is a leopard, and when going out, is a lion. He does not ask about whatever is in the house.” The sixth one said, “If my husband eats. he eats too much (leaving the dishes empty), and if he drinks he leaves nothing, and if he sleeps he sleeps alone (away from me) covered in garments and does not stretch his hands here and there so as to know how I fare (get along).” The seventh one said, “My husband is a wrong-doer or weak and foolish. All the defects are present in him. He may injure your head or your body or may do both.” The eighth one said, “My husband is soft to touch like a rabbit and smells like a Zar’nab (a kind of good smelling grass).” The ninth one said, “My husband is a tall generous man wearing a long strap for carrying his sword. His ashes are Aboondant and his house is near to the people who would easily consult him.” The tenth one said, “My husband is Maalik, and what is Maalik? Maalik is greater than whatever I say about him. (He is beyond and above all praises which can come to my mind). Most of his camels are kept at home (ready to be slaughtered for the guests) and only a few are taken to the pastures. When the camels hear the sound of the lute (or the tambourine) they realize that they are going to be slaughtered for the guests.” The eleventh one said, “My husband is Aboo Zar’ and what is Aboo Zar’ (i.e., what should I say about him)? He has given me many ornaments and my ears are heavily loaded with them and my arms have become fat (i.e., I have become fat). And he has pleased me, and I have become so happy that I feel proud of myself. He found me with my family who were mere owners of sheep and living in poverty, and brought me to a respected family having horses and camels and threshing and purifying grain . Whatever I say, he does not rebuke or insult me. When I sleep, I sleep till late in the morning, and when I drink water (or milk), I drink my fill. The mother of Aboo Zar’ and what may one say in praise of the mother of Aboo Zar’? Her saddle bags were always full of provision and her house was spacious. As for the son of Aboo Zar’, what may one say of the son of Aboo Zar’? His bed is as narrow as an unsheathed sword and an arm of a kid (of four months) satisfies his hunger. As for the daughter of Aboo Zar’, she is obedient to her father and to her mother. She has a fat well-built body and that arouses the jealousy of her husband’s other wife. As for the (maid) slave girl of Aboo Zar’, what may one say of the (maid) slave girl of Aboo Zar’? She does not uncover our secrets but keeps them, and does not waste our provisions and does not leave the rubbish scattered everywhere in our house.” The eleventh lady added, “One day it so happened that Aboo Zar’ went out at the time when the milk was being milked from the animals, and he saw a woman who had two sons like two leopards playing with her two breasts. (On seeing her) he divorced me and married her. Thereafter I married a noble man who used to ride a fast tireless horse and keep a spear in his hand. He gave me many things, and also a pair of every kind of livestock and said, ‘Eat (of this), O Um Zar’, and give provision to your relatives.” She added, “Yet, all those things which my second husband gave me could not fill the smallest utensil of Aboo Zar’s.” ‘Aisha then said: Allaah’s Apostle said to me, “I am to you as Aboo Zar’ was to his wife Um Zar’.” |
Did same to me and my friend it was a very painful event |
Front page pls |
Packing my luggage now to Gaborone, Botswana |
Alternative views: MouthAction as pre-intimacy MouthAction (oral-genital contact) is considered as a part of pre-intimacy by those who allow it, not as an alternative to vaginal intercourse.One group of Salafi scholars and Shafi`i school says that MouthAction is halal (permissible) because of the hadith in which he encouraged pre-intimacy between spouses, and that these are naturally gratifying activities that will help them have a better marriage. Dr. Heba Kotb , a Sunni female scholar who gives sex advice on Egyptian TV, said that MouthAction is allowed "since there is no religious text banning it". She considers MouthAction as a part of pre-intimacy on this ground that Islam "stresses the importance of pre-intimacy". Avoiding secretions Schools of thought ( Madh'hab ) such as Shafi'i and Hanbali consider MouthAction as permissible but only as part of pre-intimacy while all schools regard genital secretion as impure. MouthAction is permitted provided that secretion from the Instruments is not consumed and no injury or infliction made. The consumption of semen on the other hand is believed to be permissible my some scholars. However, the stronger view is that it is not allowed.The couple has to rinse their mouth afterwards to maintain cleanliness. Bathing (ghusl) after MouthAction According to alternative views, MouthAction is only permitted as a way of stimulation and pre-intimacy. If a husband does have MouthAction with his wife, and ejaculates semen, then ghusl is obligatory according to Islamic sexual hygienical jurisprudence; however, if he only releases Madhy ( pre-ejaculatory fluids ) then Wudu is only required, and the wife has to wash the Madhy away. |
NAIRALAND |
Good writeup I love it keep it up. |
Yaya is Superb! African apart, he should be named among the top 5 best players in the world, tell me what Yaya cannot do on the field of play, he has one of the most magnificent accurate pass 92%. He can drible, defend, strike, I think he can even be a goalkeeper he is fantastic. |
Yaya deserves it, he is one of the best African has ever produced |
Even Vincent himself knows he deserves it more than him. |
He is the best in Africa no doubt. |
Let us take the US as an example. Why are extramarital affairs so widespread? “What makes this state of affairs possible, of course, is a supply of willing women. Most are single, both because of the growing numbers of unmarried women (there are 34 million in the United States today) and because single women generally have more free time and energy than do their married counterparts. Consider these statistics: One out of every five women today has no potential mate because there are simply not enough single men to go around. A 25- year-old single woman faces a serious undersupply of available men to start with, and the situation gets worse the older a woman gets. Divorced men are much more likely than divorced women to remarry (and they tend to marry younger women), so that there are more than twice as many single women as there are single men in their 40s. Indeed, a woman who divorces at 35 today is likely to remain single for the rest of her life. Caught in a demographic bind while seeking greater autonomy, more and more single women are opting for involvement with married men. In addition, surplus of women who are not financially maintained by a husband is a cause of increased prostitution in the society. For example, Germany has 0.96 males/females. Under Germany’s welfare reforms, any woman under 55 who has been out of work for more than a year can be forced to take an available job – including being a prostitute in the sex industry – or lose her unemployment benefit! A 1994 study found that 16% of 18-59 year old men in a US survey group had paid for sex (Gagnon, Laumann, and Kolata 1994). Furthermore, the problem of the unbalanced sex ratios can worsen during times of war. The WWII war-bride phenomenon is a case in point. After WWII there were 7,300,000 more women than men in Germany alone (3.3 million of them were widows). There were 100 men aged 20 to 30 for every 167 women in that age group. Many of these women needed a man not only as a companion but also as a provider for the household in a time of unprecedented misery and hardship. The soldiers in the victorious Allied Armies exploited these women’s vulnerability. Many young girls and widows had liaisons with members of the occupying forces. Many American and British soldiers paid for their pleasures in cigarettes, chocolate, and bread. Polygamy is an alternative to divorce in case of some marital problems. Instead of divorcing a sick or infertile wife, Islam permits a man to marry another woman while taking care of the first if she chooses to stay with him. The teachings of Islam, including polygamy, conform to human nature. Men and women differ in their desire for sexual variety. These differences are universal. According to evolutionary scientists men are “hard-wired” to spread their seed. Men everywhere - whether single or married - want more sexual partners than women do. The Islamic solution provides the only responsible alternative to the naturally ingrained desire in men. There is a universal biological constraint in male and female reproduction. A woman’s reproductive capacity declines after her 20s and ends with menopause, but even a man in his 70s retains the ability to father children. [8] Polygamy is a solution for a man who desires more children, especially in traditional, agrarian societies. This may seem irrelevant in the Western context where childbearing is increasingly becoming independent of marriage. Polygamy is also an alternative for a man who desires to satisfy his natural sexual relations within the bounds of marriage, but whose wife may be averse to them due to age or sickness. Moreover, Islam prohibits sexual relations during a woman’s monthly cycles. Therefore, the prolonged menstrual period of the woman which prevents the husband from having sex with her, or a man whose sexual urge is not satisfied by one wife, may marry another. Islam permits such men to realize their desire within a legal framework, making them responsible for their sexuality, so he does not have to resort to cohabitation or prostitution. Institutional polygamy controls the spread of sexually transmitted diseases like Herpes and AIDS. Such venereal diseases spread in promiscuous societies where extra-marital affairs and prostitution are widespread. This may be due to a husband’s bringing back the diseases he is infected with in an extramarital affair when he returns back to his ‘monogamous’ relationship with his wife. One can clearly see that there are many benefits which result from the allowance of polygamy. Many societal ills are left untreated, if not created or worsened, due to modern restrictions placed on polygamy. One should not always regard their culture and time the most superior in history, but rather they should analyze customs, traditions and beliefs based on solid and tangible facts. When people do so, keeping an open mind and heart, they will draw nearer and nearer to the truth until it becomes clear as the light of day. |
All mandates of the religion of Islam are from God, the Wise, and thus one deduces that all things which are permitted are due to the fact that their benefit to the self and society outweighs their harms. When one analyzes the reasons and results of the allowance of polygamy, it will be found that indeed the rulings of the religion of Islam are truly those which suit all times and places, as their source is God Almighty, the Wise and the Knowledgeable. As the Quran indicates (4:3), the issue of polygamy in Islam is understood in the light of community obligations towards orphans and widows. Islam, as a universal religion that is suitable for all times and places, can not ignore these compelling obligations. Islamic polygamy addresses the social problems of prostitution and extramarital affairs common in the West. Instead of cheating - infidelity is one of the top reasons for divorce in the West - Islam allows a man to marry more than one wife, with full recognition of the rights of all of them. The basic principle in Islam is that men are held responsible for their behavior towards women just as women are responsible for their behavior towards men. The number of women in the world exceeds that of men. The surplus is a result of men dying in wars, violent crimes, and women outliving men. The upsurge in homosexuality further increases the problem. Bertrand Russell wrote, “And in all countries where there is an excess of women, it is an obvious injustice that those women who, by arithmetical necessity, must remain unmarried should be wholly debarred from sexual experience." Polygamy, then, is the only responsible solution for this predicament. Country [3] Male Population Female Population Russia 46.1% 53.9% UK 48.6% 51.5% USA 48.8% 51.2% Brazil 49.7% 50.27% To be continued insha Allah. |
Front page pls |
With the kind food most people eat here, they will always look 10 years older than their age. |
Superb |