₦airaland Forum

Guys, I need $260 in paypal. Please quote me if you have.

daontop:
I paid #86k. But as at yesterday when i finished, it has risen to #88k.

Congrats. If i am correct, thats a rate of 352N/$. Please which test centre do you use.

ABOUT THE AUTHOR Rev. Dr. Ian Mevorach holds a B.A. in Philosophy from Middlebury College, an M.Div. from Boston University School of Theology (BUSTH), and a Ph.D. in Theological Ethics and Constructive Theology from BUSTH. He is the co-founder and spiritual leader of the Common Street Spiritual Center in Natick, MA (www.commonstreet.org), which is an inclusive, love-centered community, rooted in a Christian faith that is open to all faiths. He is the co-founder of the American Baptist Churches Creation Justice Network and represents the American Baptist Churches USA on the board of Creation Justice Ministries, a national, multi-denominational environmental justice coalition. He is active in the movement for peace, justice, and the integrity of creation that includes people of conscience from all cultures, spiritualities, and generations. Jewish-Christian-Muslim dialogue, and interfaith dialogue in general, is one of his major passions. Please feel free to reach out to Ian by e-mail at ian@commonstreet.org

Part 1:

The time has come for Christians and Muslims to make peace between our communities. Christians and Muslims already make up more than half of the global population, and these numbers are expected to grow in the coming decades; according to the Pew Research Center, by 2050, two thirds of humanity, some 5.7 billion people, will be either Christian or Muslim.

Our planet simply cannot afford another century of misunderstanding and violence between these two communities. The challenges we face as a global human family are profound: ongoing warfare and nuclear proliferation, global poverty and economic inequality, climate change and ecological degradation. How will humanity handle these crises and others if our two largest religious communities are embroiled in constant conflict, if misunderstanding defines our relationship? As contemporary theologian Hans Kung has argued for decades, there will be no peace between our nations without peace between our religions. Now is the time to transform the way Christians and Muslims see and relate to each other.

In an earlier blog on the Huffington Post about the problem of Christian Islamophobia, I argue that Christians have the opportunity to transform the way we see Islam and Muslims by accepting Muhammad as “Spirit of Truth.”

Historically, most Christian theologians—including John of Damascus, Thomas Aquinas, Dante, Nicholas of Cusa, and Martin Luther—have seen Muhammad not as a “Spirit of Truth” but as a “Spirit of Error,” a false prophet or heretic. There are many Christians today who respect the Islamic tradition and would never make such an offensive statement about Muhammad.

However, the majority of Christians still maintain a fundamentally Islamophobic position on Muhammad. So I believe that the time has come for peacemaking Christians to contradict this position directly. Changing our view of Muhammad—so that we recognize him as a true prophet rather than discredit him as a false prophet—would effectively inoculate Christians against Islamophobia and would help to establish a new paradigm of cooperative Christian-Muslim relations.

In Jesus’ farewell discourse in the Gospel of John (chapters 14 to 16), Jesus speaks about the coming of the “Spirit of Truth” or “Advocate” (in Greek, parakletos). For centuries Muslim interpreters have seen Muhammad as this “Advocate,” based on Qur’an 61:6, a verse in which Jesus predicts the coming of a future prophet named Ahmad: “O Children of Israel! Truly I am the Messenger of God unto you, confirming that which came before me in the Torah and bearing glad tidings of a Messenger to come after me whose name is Ahmad” (61:6, The Study Quran). Ahmad, which is another name for Muhammad, is very close etymologically to the Greek word, parakletos, so it is likely that the Qur’an is claiming that Jesus’ farewell discourse in the Gospel of John predicts Muhammad. The major objection to applying these predictions to Muhammad or any other prophet is that Christians normally read them as part and parcel of Jesus’ promise of the gift of the Holy Spirit.

Jesus’s promise of the Holy Spirit is an essential part of the Christian faith and my interpretation of Muhammad as Spirit of Truth affirms this. John 14:16-17 and 14:26 are clearly about the promise of the Holy Spirit: in John 14:16-17, the Advocate or Spirit of Truth is spoken of as an everlasting, invisible, abiding, inner presence; in most manuscripts, this Advocate is even directly called “the Holy Spirit” in John 14:26. But as Jesus’ farewell discourse proceeds these titles become multivalent and, in John 15:26-27 and 16:7-15, they begin to refer more to a future prophet than to the Holy Spirit. Some Muslim interpreters who identify Muhammad with the Advocate argue that this title does not refer to the Holy Spirit at all—and that the text of John has been corrupted so as to obfuscate its direct link to Muhammad. But I believe that the titles Spirit of Truth and Advocate are used in the Gospel of John, first of all, to speak about the promise of the Holy Spirit—and I do not believe that the text has been changed to hide anything. This interpretation of John opens us up to Muhammad as Spirit of Truth in a way that affirms the integrity of the Christian tradition. But before I explain the fine details of my exegesis I want to speak briefly to the big picture of why the Gospel of John, in particular, tells us that Jesus predicts a future prophet.

Part 2:

The Gospel of John is the latest canonical version of the Gospel—it was written at least a generation after the synoptic gospels and probably two generations or more after Paul’s letters. The author of the Gospel of John, often called the beloved disciple, claims to be the last living witness to the resurrection of Jesus Christ. In a passage at the end of the Gospel he tells a story about an encounter with the risen Jesus that made him and others believe that he would live to see Jesus’ second coming.

Peter turned and saw the disciple whom Jesus loved following them; he was the one who had reclined next to Jesus at the supper and had said, “Lord, who is it that is going to betray you?” When Peter saw him, he said to Jesus, “Lord, what about him?” Jesus said to him, “If it is my will that he remain until I come, what is that to you? Follow me!” So the rumor spread in the community that this disciple would not die. Yet Jesus did not say to him that he would not die, but, “If it is my will that he remain until I come, what is that to you?” This is the disciple who is testifying to these things and has written them, and we know that his testimony is true. (John 21:20-24, NRSV)
This passage shows us that the author of the Gospel of John is in a different paradigm than earlier New Testament authors insofar as he no longer expects Jesus’ imminent second coming. Paul, for example, who wrote in the decades immediately following Jesus’ death and resurrection, believed that Jesus would return while most of the people he was preaching to were still alive. The author of the Gospel of John looks for new meaning in Jesus’ promise of the Spirit of Truth or Advocate because he realizes he will die before Jesus returns. When his Gospel was published he was likely already dead and his community was looking forward into a longer and more complicated future than originally expected.

The Gospel of John plays a similar role for the New Testament as Deuteronomy does for the Torah. Deuteronomy is the latest text of the Torah—it reiterates the Law of Moses as told in the four earlier books—and like the Gospel of John it predicts a future prophet:

I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command.(Deut 18:18-19, NRSV)
Both Deuteronomy and the Gospel of John are reflections on specific revelations—the Torah and Gospel—and both indicate that there is more revelation to come. The Gospel of John’s language for the Spirit of Truth or Advocate is strikingly similar to Deuteronomy’s: “he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come” (John 16:13, NRSV).
Like Deuteronomy, the Gospel of John opens up an expectation for future revelation. John’s prophecy is not so specific that it must apply to Muhammad and only Muhammad. But insofar as the Qur’an makes the claim that Muhammad is the Spirit of Truth or Advocate that Jesus foretold, a strong interpretive option emerges for Christians to receive Muhammad as a prophet that Jesus predicts when he says:

I still have many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you. (John 16:12-15, NRSV)
In this passage, the description of the Advocate or Spirit of Truth is qualitatively different than earlier mentions. Here we see the Spirit of Truth speaking not through the disciples but to them. Earlier, in John 14:17, Jesus says that this Spirit of Truth will abide with his followers and be in them; throughout the Gospel of John the Holy Spirit is spoken of as an abiding, inner presence. Again, in 14:26, Jesus says that the Advocate will “remind you of all that I have said to you.” In these passages, Jesus is talking about the Holy Spirit who helps his followers understand what he has said. Essentially, this would have been the experience of the beloved disciple, the author of the Gospel of John, who was guided by the presence of the Spirit in remembering and interpreting Jesus’ words and deeds (which he does spiritually rather than literally). However, in John 16:12-15, Jesus is talking about a Spirit of Truth who will bring forth new revelations, who will say the “many things” that Jesus does not say because his followers “cannot bear them now.”

The clear distinction is that the Spirit of Truth in John 16 is predicted to declare new revelations not merely remind Jesus’ disciples of what he already said, as in John 14. The idea that he will “declare to you the things that are to come” is especially important because it acknowledges the uncertainty about the future that Jesus’ followers faced, given the fact that he had not returned as soon as expected. Jesus asserts that this future prophet will glorify him by declaring a new revelation that will come from the same source as his message: God. This discourse is designed to open the minds of Christians to receive a future revelation not as something that competes with or diminishes the Gospel, but rather as something that glorifies Jesus. Unfortunately, these words in the Gospel of John have been totally missed by Christians who reject and belittle the Qur’an; we have for the most part completely ignored the unity of the Gospel and the Qur’an in terms of their common revelatory source. However, if we take Jesus’ words seriously, we have the opportunity to receive the Word of God in the Qur’an in accordance with Jesus’ promise that the Spirit of Truth “will take what is mine and declare it to you.” We can accept the Qur’an as a revelation, not in opposition to the Gospel, but in unity with the Gospel and the will of Jesus.

Part 3:

In the First Letter of John, which was written after the Gospel of John and is very similar to it, we find a continuation of the Gospel of John’s multivalent way of speaking about the Spirit as applying to the Holy Spirit as well as to prophets inspired by the Spirit. In 1 John 3:24 and 1 John 4:13, the author speaks about the gift of the Holy Spirit and how it abides in Jesus’ followers. But in 1 John 4:1-6, in between these mentions of the Holy Spirit, the author speaks at length about testing the spirits. In these verses the word “Spirit” is used to talk about prophets and how to tell whether they are true or false:

By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. (1 John 4:2, NRSV)
The author contrasts “the Spirit of God” with the “Spirit of Anti-Christ,” those who are “from God” with those who are “from the world,” and “the Spirit of Truth” with “the Spirit of Error.” This discourse, again, is strikingly similar to the discourse in Deuteronomy about future prophets that I quoted above.

In Deuteronomy 18:20-22, after the promise of a future prophet in 18:18 and the commandment to listen to that prophet in 18:19, criteria are laid out to distinguish a true from a false prophet. Deuteronomy threatens that a prophet who speaks for another god or who falsely speaks on God’s behalf “shall die” (18:20). It also advises the Israelites to ignore prophets who prophecy falsely:

If a prophet speaks in the name of the Eternal but the thing does not take place or prove true, it is a word that the Eternal has not spoken. The prophet has spoken it presumptuously; do not be frightened by it. (18:22, NRSV)
In the same way, but using different criteria, the author of 1 John defines true prophets and false prophets relative to their allegiance to Jesus, God, and the early followers of Jesus. Part of the dynamic of the early community of Jesus’ followers was that many claimed the inspiration of the Spirit and prophesied. The author of 1 John is especially worried about Docetic versions of Christianity that had developed denying that Jesus “came in the flesh”; in these versions of Christianity Jesus was not an actual human being but rather an angelic being that only appeared to be human. Such a version of Christianity, obviously, would have been quite disconnected from the actual teachings and values of Jesus of Nazareth and his earliest followers, who knew him as a real human being. It is worth noting that Muhammad meets these criteria insofar as the Qur’an affirms that Jesus is the Messiah and that he “came in the flesh.”

In the history of Christianity, all of the negative terms in 1 John 4:1-6 have been used against Muhammad. He has been identified with “the Spirit of Anti-Christ” and the “Spirit of Error.” However, the time has come for Christians to recognize how wrong we have been in these assessments and to correct the record by affirmatively identifying Muhammad with “the Spirit of Truth.”

When we look at Islam as a world religion, and see that 1.6 billion people and growing are following in the way of Muhammad, the time has surely come to recognize him as a prophet. If Muhammad is not a prophet, who is? It is understandable, really, that so many Christians have been defensive and have reacted negatively to Islam. That kind of group-ego, fear-based response is part of human nature. However, it is absurd for us to continue to see Muhammad as a heretical Christian or false prophet given that Islam has lasted for nearly 1,400 years, has supported monumental cultural, spiritual, artistic, political, moral, and intellectual achievements, and has a tremendous and vibrant global following.

There is no better candidate than Muhammad, no one in fact that comes even close, in terms of fulfilling Jesus’s promise of the Spirit of Truth who would bring forth a new revelation from God. I do not have space in this article to explore the many Qur’anic verses directly addressed to Christians, but if we were to receive them our religion would be transformed for the better and would come into balance with Judaism and Islam.

Jesus knew it would be difficult for us to accept his guidance from another source. But he did not want our fear of the apparent otherness of the Prophet Muhammad and the Qur’an to separate us from the Way, the Truth, and the Life; that is, the Word of God. This is why he spoke to the disciples reassuringly about the Spirit of Truth, saying, “he will glorify me”; and, for the same reason, he emphasized the unity of his teaching with the revelations to come, twice repeating the promise, “he will take what is mine and declare it to you” (John 16:14-15, NRSV). Based on the promises of Jesus, Christians can encounter the Qur’an without fear, knowing that it is a revelation which glorifies Jesus and, in a spiritual sense, is from him.

What we have in the Gospel of John is a biblical portal between Christianity and Islam. If we choose to walk through it in faith we will discover that our religions issue from the same divine source; we will discover that we are siblings in faith, meant to bear witness to the truth side by side (John 15:26-27) and collaborate in manifesting God’s will on Earth as it is in Heaven. I invite Christians everywhere to look carefully at our scriptures, search our souls, consider our history, and seek the guidance of the Holy Spirit in answering this question: “Has the time come for Christians to see Muhammad as Spirit of Truth?”


SOURCE: http://www.huffingtonpost.com/ian-mevorach/did-jesus-predict-muhammad_b_9762934.html

ftc ooo

cc: lalasticala

With evolution of computing technology over-time, laptops are being categorized as per specific use and are being manufactured separately keeping that in mind. Gaming, home entertainment, business, etc are the categories that many new laptops fall in. Following describes and exemplifies the same.

Gaming Laptop
https://cf5.souqcdn.com/item/2015/07/14/86/43/10/3/item_XL_8643103_8601354.jpg

These laptops are meant for gamers. They are fitted with advanced processors and graphic cards to exceed the gaming needs of players. Dedicated machine elements for sound, display and controls are designed so as to perfectly class these laptops into gamers laptops. One such laptop that has proved its mettle is Dell Inspiron 15 5548. Belonging to new Inspiron 15 5000 series, this laptop clocks 2.7GHz with Intel Core i5, 5th generation processing engine coupled with 8GB RAM. Its 15.6-inch wide HD LED backside illuminated display with a resolution of 1366 x 768 pixels is backed by AMD Radeon R7 M265 GPU with separate 2 GB DDR3 RAM. With Windows 8.1 operating system installed, the new laptop boasts of Stereo speakers powered by Waves MaxxAudio 4 technology. Dell Inspiron 15 5548 costs nearly ₦220,000.

Everyday Use Laptop
https://www.laptopmag.com/images/uploads/4469/g/asus-x555l-w-g01.jpg

These laptops come in daily use. Any member of the family can use it for communication and studies. These laptops make sure everyday computing needs of the day or month are met with. No particular elements are emphasized upon but all the elements are designed and assembled keeping in mind that nothing is left from running businesses at home to watching movies or video-chatting with your sibling abroad. The best example of everyday laptop is Asus X555LA-XX688D. It sports Intel Core i5, 2.2GHz 5200U processing engine coupled with 4GB RAM. A 15.6 inches wide LED backside illuminated screen holds a resolution of 1366 x 768 pixels and is assisted by Intel HD Graphics 5500 card. Audio is driven by Sonic Master Maxx Audio and internal hard drive storage capacity is 1TB. Asus X555LA-XX688D costs nearly ₦92,800.

Ultrabook
https://www.price-hunt.com/content/images/laptops/lenovo-yoga-s-1-20-cda-01-ultrabook_l.jpeg

This genre of laptop is for those devices that have extraordinarily powerful engine and computing parts. These laptops are demanded purely for easy-to-use, lag-free computing experience. Lenovo Yoga S1 20CDA01 Ultrabook, holds such features that define the above experience. It offers a 12.5-inch wide HD 10 finger multitouch display. Driven by 1.6GHz Intel HM87 4200U Intel Core i5 processor with turbo boost up to 2.6GHz, the laptop holds a 4 GB DDR3 RAM. The graphics are seconded by Intel HD Graphics 4400. OS architecture is 64 bit and operating system is Windows 8. The connectivity options are HDMi, LAN, two USB 3.0 ports, 4-in-1 card reader and combo audio jack. Internal storage is 1 TB. This laptop weighs just 1.6Kgs and possesses stereo speakers for quality sound. The screen hinge allows rotating flexibility. Lenovo Yoga S1 20CDA01 Ultrabook costs nearly ₦245,800.

Business Laptop
https://www.notebookcheck.net/fileadmin/Notebooks/HP/250_G3/c04055273_1560x1144.jpg

As the name itself suggests, laptop in this class are made for business purposes. With a bundle of good connectivity options these laptops also are good at managing power. Hp HP 250 G3 Notebook is the business laptop that perfectly fits the description. Its 1.7 GHz dual-core Celeron processor is paired with 4GB RAM. The laptop provides the user with a super multi DVD drive along with Windows 8.1 operating system set in a 64-bit architecture. The screen type is HD SVA Anti Glare Flat LED and its size is 15.6-inch with a resolution of 1366 x 768 pixels. The integrated graphics card is Intel HD Graphics 4400. With a 4-cell battery providing 4 hours of uninterrupted usage, connectivity options offered are, Wireless LAN, Bluetooth version 4.0, Mic In, USB port, HDMi and multi-card slot. There is a VGA camera right above the display and speakers below keyboard base for audio. The laptops costs nearly ₦103,990.

Touch Laptop
https://www.naijaetech.com/wp-content/uploads/2015/10/dell-inspiron-15-3543-full-specs-and-price.jpeg

These laptops provide the privilege of touch sensitive display. Dell Inspiron 15 3543 suits well in in this regard. Powered by a 2.0GHz Intel Core i3 5005U processing engine with paired 4GB RAM, the laptop offers a 8x write/read speed optical drive. Operating system is Windows 8.1 and screen is 15.6-inch with Truelife LED Backlit technology and integrated Intel HD 5500 graphics cards. Besides a 500GB hard-drive the laptop also features an HD camera for video calling. For connectivity there are Bluetooth 4.0, one USB 3.0 port, Wi-Fi 802.11bgn and 3-in-1 card reader, options. Sound effects are handled by Waves MaxxAudio 4. With Kensington lock slot and 15 months Anti-virus McAfee security, laptop is completely secure. Dell Inspiron 15 3543 is priced nearly at ₦77,500.

Hybrid Laptop
https://static.acer.com/up/Resource/Acer/Laptops/Aspire_R14/Photogallery/20140828/Acer-AspireR14_R3-471_R3-431-photogallery-02.png

These laptops can detached from their keyboards and be worked at solely like tablets. These are two in one laptops. Acer R3 Aspire exemplifies that. It is provided with multitouch display and a 2.2GHz Intel Atom processor coupled with 8GB DDR3L RAM. The hard drive capacity is 500GB. The size of the screen is 14.0 inches which is perfectly designed to be used as a tablet. For connectivity, there are 2USB ports, HDMi port, Wi-Fi 802.11b/g/n and Bluetooth version 4. The battery used is 6000mAh which is enough to give a day's uninterrupted usage. Weighing just 1.2Kgs, that laptop's tablet surface can be easily hinged back since most users prefer a physical keyboard to type over touch sensitive one. Acer R3 Aspire costs ₦148,000.

This sums up types of laptops available in the market today. For news on the new laptops hitting Nigerian shores, stick with us.
Source : http://priceinfo.com.ng/blog/post/typeoflaptop.html

This app might also help. Available on android


https://play.google.com/store/apps/details?id=com.itcolony.priceinfo.app

And make sure you dont pay more. This app will help you.

https://play.google.com/store/apps/details?id=com.itcolony.priceinfo.app

This app is definitely useful

https://play.google.com/store/apps/details?id=com.itcolony.priceinfo.app

Check out this nice app

Don't pay more on your purchases


https://play.google.com/store/apps/details?id=com.itcolony.priceinfo.app

This one no be games but you will like it

https://play.google.com/store/apps/details?id=com.itcolony.priceinfo.app

Download this very useful app


https://play.google.com/store/apps/details?id=com.itcolony.priceinfo.app

I love this app.

You can compare gionee m3 price on it.

Just search for priceinfo on Google playstore

I just saw this post on your profile. It really hurts me you havent got answer to your question

To answer the question

Too many times Non-Muslims quote Quranic verses WITHOUT even knowing how the Quran was descended unto mankind.

The Quran was NOT descended as a complete book in one time. Rather it was descended VERSE BY VERSE in different occasions. Each verse was descended in an event in Muslim history to which the meaning of the verse is strongly linked. It was the idea of Prophet Muhammad's companions, not the Prophet himself, to compile all the acquired verses in one book, namely the Quran, shortly after his death for preservation & learning.

Not understanding the background of the descent of every verse can make reading the Quran quite misleading, even for Muslims themselves. That's how finally ignorant take Quranic verses OUT OF CONTEXT. Go to the nearest bookstore and find the book Tafsir Ibn Kathir. It is a book with the correct explanation of the quran. It is the book that you should read your Quran WITH.

After that everything will make sense. Most of the verses that you quote here ARE NOT orders for pre-emptive attacks against Non-Muslims BUT orders for Muslims to be brave and not to hesitate in their self-defense (given their minority status at that time) because Muslims HAD BEEN WRONGED beforehand.

Islam is not a belief that asks you to become a fool by attacking others with no reason. If it were, Muslim preachers would have been terminated by the different nations of different beliefs, before the preachers could convey Islamic messages to them.

Likewise it is not a belief that encourages cowardice. It is a fair religion.

Since centuries ago, man has always spread his empire. The british empire, french empire, roman empire to name a few. Even, the yoruba people spread their empire their empire from oyo to ilorin and other parts in south west. Like all these empires, Islam was also spread to all other countries. It is a very wrong statement to say Islam was spread by sword? Tell me which empire was spread by food

I will leave you with these quote from peter leykam "There are two ways of reading a religious text, historically and confessionally. A historical reading asks what this text means for a specific individual or group of people, and a confessional reading asks what it means to you as a reader. People commonly mistake the two, assuming that because you derive a specific meaning from a text that is the meaning all readers must derive.

Meaning doesn't exist in a book, but arises out of the interaction between a book and a reader in a specific historical and social context. Thus, you cannot make conclusions about a religion based on what is in a book without understanding how that book is used by specific groups of adherents"

Regards

Drums are rolled out, trees are painted and jingles blare on Radio and Television, bill boards shouting: “worth more than its weight in gold”. Yet, certain very important issues are left unattended, issues that are capable of destabilizing the seemingly peaceful and just community of intellectuals, issues that border on violation of human rights, issues that border on the lopsided implementation of the supposed university dress code, which the majority of the student body are unaware of.

It is generally understood that freedom of religion and association is one of the very important items on the provisions of fundamental human rights. And as a matter of fact, it covers every aspect of a religion which could, among other things, include dressing, in as much as it does not portend any form of danger to the adherents of other faiths.

It is this dangerous turn of events that I wish to bring to the notice of the general public. It is becoming a regular occurrence that the members of the university security outfit would place Muslim sisters in Niqaab (face veil) under iniquitous arrest under the pretense that such dressing violates the university dress code. When they were asked to present the code, it was discovered that though, face veil is one of the items on the list, there are other items such as exposure of vital parts and wearing of provocative outfit. But till date, none of the other violators of the code, who are so numerous on campus, has ever been arrested. In fact a recent case of a Muslim sister, who was placed under such unlawful arrest, confirmed the fact that, the security officials at the behest of the school’s management are out to witch-hunt the Muslims. The sister, having been arrested, pointed out other violators of the code that were passing at the spot and the security officials having no excuse to give for not arresting them, had to release her immediately.

From the foregoing, I think it is clear that religious apartheid is gradually crawling into the OAU administrative system and practical steps need to be taken to correct this anomaly.

We therefore call on relevant organ of the school’s management, to either review the code, in tandem with the Constitutional provisions on fundamental human rights and respect for religious obligations and it adherents, or enforce the dress code on all concerned. Otherwise, we shall henceforth not hesitate to institute a legal action against perpetrators of maltreatment of the best of womanhood. We wish to state here, that we are not oblivious of the security situation in the country; however OAU is not the only university in Nigeria that has veiled students and it would be a slap on our acclaimed greatness that our security agents are the most incapable, whose best security tactic is to harass innocent women.[/b][b][b][/b]

Drums are rolled out, trees are painted and jingles blare on Radio and Television, bill boards shouting: “worth more than its weight in gold”. Yet, certain very important issues are left unattended, issues that are capable of destabilizing the seemingly peaceful and just community of intellectuals, issues that border on violation of human rights, issues that border on the lopsided implementation of the supposed university dress code, which the majority of the student body are unaware of.

It is generally understood that freedom of religion and association is one of the very important items on the provisions of fundamental human rights. And as a matter of fact, it covers every aspect of a religion which could, among other things, include dressing, in as much as it does not portend any form of danger to the adherents of other faiths.

It is this dangerous turn of events that I wish to bring to the notice of the general public. It is becoming a regular occurrence that the members of the university security outfit would place Muslim sisters in Niqaab (face veil) under iniquitous arrest under the pretense that such dressing violates the university dress code. When they were asked to present the code, it was discovered that though, face veil is one of the items on the list, there are other items such as exposure of vital parts and wearing of provocative outfit. But till date, none of the other violators of the code, who are so numerous on campus, has ever been arrested. In fact a recent case of a Muslim sister, who was placed under such unlawful arrest, confirmed the fact that, the security officials at the behest of the school’s management are out to witch-hunt the Muslims. The sister, having been arrested, pointed out other violators of the code that were passing at the spot and the security officials having no excuse to give for not arresting them, had to release her immediately.

From the foregoing, I think it is clear that religious apartheid is gradually crawling into the OAU administrative system and practical steps need to be taken to correct this anomaly.

We therefore call on relevant organ of the school’s management, to either review the code, in tandem with the Constitutional provisions on fundamental human rights and respect for religious obligations and it adherents, or enforce the dress code on all concerned. Otherwise, we shall henceforth not hesitate to institute a legal action against perpetrators of maltreatment of the best of womanhood. We wish to state here, that we are not oblivious of the security situation in the country; however OAU is not the only university in Nigeria that has veiled students and it would be a slap on our acclaimed greatness that our security agents are the most incapable, whose best security tactic is to harass innocent women.