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2023: It’s Tinubu or Atiku, not Obi, by Tunde Odesola

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Tunde Odesola

Broken in every bone, life hangs by the thread for 62-year-old comatose patient, Nigeria, inside the intensive care unit of the decrepit Ass-o-Rock hospital, Abuja, where it nurses diseased kidneys, liver cirrhosis and an enlarged heart while the Chief Physician, Dr. M. Buhari, stands by with a shroud, clutching a book entitled: “From national hero to regional zero.”

This doctor is as useful to the patient as glaucoma is useful to sight. As a novice, I lay no claim to science but I love the art and science of science.

I’m fascinated by pharmacy, a branch of clinical health science that links medical science with chemistry in the discovery, production, disposal, use and control of medications and drugs.

“Na madness we dey use cure madness” is a pidginised proverb that means: “Wèrè la fi n wo wèrè,” in Yoruba translation. Nigeria is gasping. It urgently needs a miracle drug. But drug production is a deep and technical endeavour. Sometimes, it entails a fire-for-fire approach, that is, a particular virus could be remodified and synthesised to make drugs for the treatment or cure of a particular viral disease as it is the case with HIV, for instance.

However, in the case of some viral diseases such as  COVID, for example, a non-viral drug, vaccine, is used for treatment. COVID vaccine, in this case, is a novel drug synthesised from either natural or artificial components to fight the viral infection. I’ll call this a fire-for-water approach.

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Conversely, for the fast-approaching 2023 presidential election, the dying patient, Nigeria, is faced with either taking the fire-for-fire approach or the fire-for-water approach.

If Nigeria takes the fire-for-fire approach, it means she is settling for a candidate that had been part and parcel of the old political order; a politician who had been elected on the platform of one of the existing dubious political parties as vice president, governor, senator or minister.

But to take the fire-for-water approach means Nigeria breaking away from the politicians of old to elect a new-breed politician who has never tasted political power. An example of this type of politician is Mr Omoyele Sowore of the African Action Congress.

Bola Tinubu (All Progressives Congress)
The former Lagos governor is faced with a dual-action Buharian pill that can both kill and save his ambition. The atrocious performance of Buhari in two terms of office is  a sword of Damocles hanging over Tinubu’s head,  and for which he has been justifiably criticised in the South, but, on the other hand, President Muhammadu Buhari still wields a great influence in the large North which votes on the command of its leaders, ethnicity and religion.

If the APC northern governors and Buhari fully support Tinubu in the election, the Iragbiji-Lagos political strategist, with a baggage of birth, education and corruption controversies, will be Nigeria’s next president because majority of northern votes and South-West votes are what he needs to earn a four-year tenancy in Aso Rock. Tinubu’ll win all South-West states.

Tinubu cannot be dismissed with a wave of the hand because doing so may come at a peril. An old warhorse, whose health is suspect, Tinubu understands how to exploit the master-servant nature of Nigerian politics to the hilt, offering the carrot where necessary, and whacking down the stick on the heads of threatening rivals and proteges disturbing the peace of Bourdillon.

Having been senator in the aborted political experiment of the Third Republic, Tinubu is the most experienced, sophisticated and shrewdest of the three leading candidates, whose political tentacles cover the length and breadth of the country.

With his war chest of dollars, federal might and the uncanny ability to deploy science and fiction to win elections, Tinubu is one of the two major forces most likely to win the election.

Tinubu is a fire-for-fire drug. Will he prove a remodified virus to be injected into the sick patient, Nigeria, for  a cure? Or, is Nigeria now so cancerous that an attempt to destroy the cancer cells by a Tinubu pill will lead to death?

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Atiku Abubakar (Peoples Democratic Party)
Atiku stands a good chance to emerge Nigeria’s president next year if the Hausa-Fulani political hegemony decides that power should remain in the North and condemn Tinubu to gaze at the bye-bye evening sun, singing ‘Mai kolo kolo, to your tent, oh Tinubu!’

Former Vice President Atiku’s admission of the corrupt and woeful performance of former President Olusegun Obasanjo in the area of power supply shows candour. It also shows contempt because he never apologised to Nigerians over the issue.

His controversial role in the privatisation of Nigeria’s companies and the  hazy Halliburton scandal are sore points in a mixed-bag political career.

Because the North doesn’t subject its leaders to public scrutiny as much as the South does, coupled with the fact that ethnicity is a big factor in Northern politics, Atiku’s foothold in the climb to Aso Rock is strong.

However, the internal crisis wracking the PDP may whittle down Atiku’s chances to the ultimate advantage of Tinubu, who would be glad if the planned move of Governors Nyesom Wike of Rivers State and Seyi Makinde of Oyo State to Labour Party materialises because it would mean Labour Party would share votes with the PDP in the South-East and South-South.

That Buhari defeated Atiku in the North in 2019 reflected the former’s large following. Without Buhari being on the 2023 ballot, however, the North may decide to allow ethnicity dictate its choice for president, and swing their votes for Atiku – given the backing of General Ibrahim Babangida, General Theophilus Danjuma and General Aliyu Gusau, who are PDP power brokers from the North.

Also, the way Sokoto State Governor, Aminu Tambuwal, withdrew from the presidential primary and queued behind Atiku showed that he acted in the interest of some powerful northern forces, shocking the Wike camp, and wrecking their permutation to pave the way for an Atiku victory.

Wike is politically hurt, and he’s fuming with vegeance against certain interests, mostly retired generals within the PDP, who decided to cut him to size by scuttling moves to make him VP candidate after he lost to Atiku because his group was seen as trying to check the influence of the generals, which saw former Governor of Osun, Prince Olagunsoye Oyinlola, lose the bid to become PDP chairman.

The crisis, if not resolved, will hurt the PDP.

Peter Obi (Labour Party)
If any tribe should feel entitled and stake their claim to the Presidency, chanting, “Emi lokan,” it’s the Igbo that should – in a federation that has grown suspicious of them since the January 1966 coup and the July 1966 retaliatory counter-coup, yet the Nigerian political knee has been hard on the Igbo neck, making breathing difficult.

It’s in this light that the psychology of Obi’s quest for the presidency is mainly backed by the Igbo vociferously.

In Nigeria’s political demography, however, the South-East region possesses the least voter population among the three main regions whose indigenes are contesting.

Inarguably, the Igbo, being itinerant, have presence in all states of the federation, but there’s no state where they outnumber the natives.

Inasmuch as I’ve repeatedly canvassed for the Igbo to ascend the presidency of this country for fairness sake, it, sadly, won’t happen in 2023.

That politics is an organised, structured and money-gulping game is the reason why no ‘structureless’ independent candidate has ever won the US presidency since the advent of party politics. Nigeria is no different.

Though Obi has a smaller bag of controversies, to win the presidency in a nation with 176,846 polling units spread across 774 local government councils nationwide, Obi needs to win majority votes and 25% of votes in at least 24 of Nigeria’s 36 states, mobilising party agents.

The Obi movement hasn’t the clout for this yet – evident in the poor performance of his party in the Osun governorship election, despite his involvement. Obi would be ready in 2027 if he builds political bridges and provides credible alternatives to the victor of this impending election charade.

Email: tundeodes2003@yahoo.com; Facebook: @tunde odesola; Twitter: @tunde_odesola.

Opinion

Reflections on Sūratu Yūsuf: Lessons For Everyday Life (2)

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Beware of People’s Fake Emotions

Emotions can be tricky and deceitful. Don’t fall for it by being hasty in judging people rightly or wrongly. In verses 11-14, Prophet Ya’qūb’s children played a fast one on his emotions by faking affection for their brother, Yūsuf عليه السلام. They promised to protect him while concealing their evil intentions behind their smiling faces and fake promises. People are not to be trusted based on their cosmetic facial expressions.

Before accepting information from anyone or trusting them, one must apply extreme caution and circumspection. This is why Allāh subhānahu wa ta’ālā says in the Qur’ān:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

“O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.” (49:6)

Apart from faking emotions to persuade their father to release Yūsuf to them, they equally came back home shedding crocodile tears as though they had done nothing wrong! Allāh says:

وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ

“At nightfall they came to their father weeping” (12:16)

Knowing so well that their father will never believe them (he actually sensed their plot even before he released Yūsuf to them), they stained Yūsuf’s shirt with blood of lamb (but they forgot to tear the cloth to indicate a wild attack. So Ya’qūb knew that they were lying).

وَجَآءُوۡ عَلٰى قَمِيـۡصِهٖ بِدَمٍ كَذِبٍ​ؕ قَالَ بَلۡ سَوَّلَتۡ لَـكُمۡ اَنۡفُسُكُمۡ اَمۡرًا​ؕ فَصَبۡرٌ جَمِيۡلٌ​ؕ وَاللّٰهُ الۡمُسۡتَعَانُ عَلٰى مَا تَصِفُوۡنَ

“And they brought Yūsufs shirt, stained with false blood. Seeing this their father exclaimed: “Nay (this is not true); rather your evil souls have made it easy for you to commit a heinous act. So I will bear this patiently, and in good grace. It is Allāh’s help alone that I seek against your fabrication.” (12:18)

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It is reported that one day, a woman came to the court of Shuraih al-Qādī to report a case and was crying profusely. Shuraih was unmoved. It was said to him, don’t you see her crying? He replied, “the brothers of Yūsuf came weeping even though they were liars.”

Thus, one must always seek the truth before judging matters, just as one shouldn’t be too quick to believe or trust just anyone based on appearance or eloquence in speech. The Messenger of Allāh صلى الله عليه وسلم said:

رَسُول اللَّه ﷺ قَالَ: إِنَّمَا أَنَا بشَرٌ، وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بحُجَّتِهِ مِنْ بَعْضٍ؛ فأَقْضِي لَهُ بِنحْوِ مَا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ بحَقِّ أَخِيهِ فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ مُتَّفَقٌ عَلَيهِ.

“I am a human being, and yu bring to me, for (judgment) your disputes, some of you perhaps being more eloquent in their plea than others, so I give judgment on their behalf according to what I hear from them. (Bear in mind, in my judgment) if I slice off anything for him from the right of his brother, he should not accept that, for I sliced off for him a portion from the Hell.”

When Prophet Dāwūd was approached by two litigants, he was moved by the accusations by the complainant that he totally forgot to take the plea of the defendant before hitting the gavel.

It is this important that one looks beyond facial appearances and cosmetic emotions when dealing with people, lest one fall into their traps and evil machinations. Even when choosing partner for marriage, it is important to be thorough and meticulous lest one mistakes the devil for a saint!

“It is not the eyes that matters; but what is behind the eyes.”

Patience is Beautiful

There’s a popular adage in my mother tongue that says, “hankuri man ama wun zo yin jin” (patient is though sweet, but difficult to do). In verses 18 and 83, prophet Ya’qūb عليه السلام displayed the rarest of all virtues. His calmness and composure in the face of provocation by his children is legendary. When they came back with Yūsuf’s blood stained shirt, claiming that a wolf had devoured him while they were away hunting, he knew that they were lying. How can a wolf devour him without a scratch on his cloth? Not even their crocodile tears could deceive Ya’qūb into buying their conspiracies. His response simply was:

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

“No! Your souls must have tempted you to do something evil. So I can only endure with beautiful patience. It is Allāh’s help that I seek to bear your claims.”

However, despite his founded suspicion, and knowing the evil that his sons are capable of doing which was why he was so reluctant to release Yūsuf to them in the first place, Ya’qūb restrained himself from cursing them. It was a difficult thing to do, considering his extreme love for Yūsuf. But not even this shattering heartbreak could make him lose his temper and curse his own children. Rather, be resorted to seeking Allāh’s help to rectify his affairs and theirs, too.

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In verse 83, when they brought him the news of Bunyamin’s (Yūsuf’s kid brother from the same mother who Ya’qūb equally loves more than their siblings) detention in Egypt over the charge of theft of the king’s weighing cup, Ya’qūb equally maintained his calmness and decorum. It was the second time his most beloved sons would go missing in mysterious circumstances. Yet, the only thing the heartbroken father could say was:

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى اللَّهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

He cried, “No! Your souls must have tempted you to do something evil. So I’m left with nothing but beautiful patience. I trust Allāh will return them all to me. Surely, He Allāh, is the All-knowing, All-Wise.”

Indeed, Ya’qūb was right. The brothers maliciously gave the Chief Minister (Yūsuf) a fabricated proof that nailed Bunyamin when they said:

قَالُوا إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ ۚ

(To exonerate themselves) Yūsuf’s brothers said, “If he has stolen, so did his (full) brother (Yūsuf) before.” (verse 77)

Parents especially have a great lesson to learn here. At all times, they must restrain themselves and refrain from uttering bad statements and laying curses on their children. Because of Ya’qūb’s patience, Allāh not only rectified his once upon a time wicked children, but He equally bestowed prophethood on their children and grandchildren, referred in the Qur’ān as the الأسباط.

Note: Contrary to popular opinion among some of the local scholars here, the majority of the mufassirūn are of the view that apart from Yūsuf, no other son of Ya’qūb was a prophet. Shaykhu’l-Islām bn Taimiyah rahimahuLlāh said:

الذي يدل عليه القرآن واللغة والاعتبار أن إخوة يوسف ليسوا بأنبياء، وليس في القرآن، وليس عن النبي – صلى الله عليه وسلم -، بل ولا عن أصحابه خبر بأن الله – تعالى -نبأهم، وإنما احتج من قال أنهم نبئوا بقوله في آيتي البقرة والنساء \”والأسباط\”، وفسر الأسباط بأنهم أولاد يعقوب، والصواب أنه ليس المراد بهم أولاده لصلبه بل ذُرِّيَّتُه، كما يقال فيهم أيضاً \”بنو إسرائيل\”، وكان في ذريته الأنبياء، فالأسباط من بني إسرائيل كالقبائل من بني إسماعيل.
“What is established by the Qur’ān, Arabic language and sound logic is that Yūsuf’s brothers were not prophets. There’s no indication in the Qur’ān, or in prophetic traditions or statements of the Sahābah that Allāh sent revelations to them. Those who make this claim interpreted the word والأسباط which is found in Sūrah Baqarah and Nisā’ to mean “and the children of Ya’qūb”. The correct view is that what is meant by this word are his progenies and not his blood children…”

Allāh commands parents to exercise patience with their children. In Q.64:14, He says,

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ ۚ وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“O believers! Surely among your wives and your children there are some who are your enemies: so beware of them. But if you pardon, overlook and forgive their faults, then know that Allah is Forgiving, Merciful.”

Then, in the next verse, He offered some words of consolation and caution, saying:

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ

“Your wealth and your children are but a trial. It is Allāh with Whom is the greatest reward.”

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Prophet Ibrāhīm’s father, despite being an idolator and enemy of Allāh is another great example in this regard. In spite of his hatred for his son’s obstinacy and opposition to his idolatrous ways, he never cursed him. In fact, when his frustrations with Ibrāhīm reached the crescendo, the only thing he said was:

قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ ۖ وَاهْجُرْنِي مَلِيًّا

“He (the father) said: “Do you reject my gods, O Ibrahim (Abraham)? If you stop not (this), I will indeed stone you. So get away from me safely before I punish you.” (19:46)

Being impatient with one’s children has disastrous consequences. From being deprived of prosperity and success in this world, it may land the children in Allāh’s wrath and punishment in the hereafter. The Messenger of Allāh said:

رضا الله في رضا الوالدين وسخط الله في سخط الوالدين

“Allāh’s is pleased (with one) when his parents are pleased (with him), and He is angry (with one) when his parents are angry (with him).”

As parents, we must continue to pray to Allah to rectify our children. There’s nothing beyond rectification for Allāh. A righteous parent’s prayer for his wayward children will be accepted by Allāh. We must refrain from haboring hatred and evil for our children no matter how of bad character they may be. This is because, as the Yoruba adage goes, “one’s child cannot be so bad as to make one throw him out for lion to devour.”

A child who turns out bad as a result of his parent’s curse is not only useless to himself but to his parents as well. In the end, no one will hand over his righteous and prosperous child to you. You will have to live with the sorrow and woe. And even if you have two dozens of children and one turns out bad, you still will not be able to live with the disappointment and frustration. Allāh says,

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا

“And We have made some of you a trial for others. Will you then not be patient? And your Lord is All-Seeing.” (25:20)

To be continued…

Dr. Sanusi Lafiagi is a lecturer in Department of Islamic Studies, Al-Hikmah University Ilorin

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Opinion

Reflections on Sūratu Yūsuf: Lessons For Everyday Life (I)

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BismiLlāhi’r-Rahmāni’r-Rahīm. All praise is due to Allāh subhānahu wa ta’ālā. May the peace and blessings of Allāh be upon prophet Muhammad and his household and companions. Āmīn.
Sūratu Yūsuf is the most interesting story of the Qur’ān. As Imām bn Kathīr rahimahuLlāh puts it:
“It is a story involving both human weaknesses like jealousy, hatred, pride, passion, deception, intrigue, cruelty and terror, as well as noble qualities like patience, loyalty, bravery, nobility and compassion.”
Of all the prophets of Allāh whose stories were narrated in the Qur’ān, Yūsuf was probably the only one whose story was never repeated in any other Sūrah in the Qur’ān.
Sūratu Yūsuf is very important to read and study for the following reasons:
1. It is the best of stories (verse 4). The human soul is created to desire the best of everything.
2. It contains signs for reflection for those who are inquisitive (verse 7)
3. It is one of the hidden information for many that Allāh has chosen to reveal to this Ummah through Muhammad (verse 102). Thus, reading it will strengthen our belief in the unseen.
4. It contains points of reflection and lessons for people of understanding (verse 111).
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What are the most critical lessons in this Sūrah for our everyday life?

1. Dreams have implications and consequences

Dreams are not ordinary events. They are not like the Yorùbá people say, “àlà gọ”. Yūsuf عليه السلام had a dream in which he saw eleven stars, the sun and the moon all prostrating to him. At the time, Yūsuf was a young man who didn’t understand the implications of his dreams. So he narrated it to his father who was gifted the knowledge of interpretation of dreams (Yūsuf would later be gifted this knowledge, too). He perfectly understood both the implications of the dream and consequences of Yūsuf’s brothers knowing about it. So he told Yūsuf to keep it away from them and he did. This dream would later come to pass in verse 100 of the Sūrah:
“And he raised his parents upon the throne and they all (his father, mother, and eleven siblings) bowed to him in prostration. And he said, “O my father, this is the explanation of my vision of before. My Lord has made it a reality.”
Similarly, in verse 36, Yūsuf’s two prison mates had a dream in which one saw himself pressing grapes for wine, while the other was carrying bread in his head from which birds were eating. Yūsuf عليه السلام interpreted both dreams to mean that one or them will become the king’s cup bearer, while the other would be crucified. Both incidents came to pass.
Also, in verse 43, the King of Egypt at the time had a strange dream in which seven fat cows were being devoured by seven lean ones, and there were seven green spikes of grain and others that were dry. When Yūsuf عليه السلام was informed, he interpreted it to mean people will experience seven difficult years in which there will be drought and famine in the land. So he suggested an effective economic template of prudence and saving for the rainy days.
Dreams are not to be taken lightly. It was the medium through which some of the prophets of Allāh received divine guidance and instructions.
For instance, prophet Ibrāhīm عليه السلام received instructions to sacrifice his son, Ismā’īl, through dream.
“And when he reached with him the age of exertion, he said, “O my son, indeed, I have seen in a dream that I must sacrifice you, so see what you think.” He said* “O my father, do as you’re commanded. You will find me, if Allāh wills, of the steadfast.” (Q.37:102)
Prophet Muhammad صلى الله عليه وسلم received the following information through dreams:
* The victory at Badr (8:43)
* The conquest of Makkah (48:27)
In fact, the stanzas of adhān and Iqāmah were revealed through the dreams of two Sahābah (Abdullāh bn Zayd and Umar bn al-Khattāb) and the prophet صلى الله عليه وسلم approved of it in his capacity as the Messenger of Allāh.
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‘Ā’isha رضي الله عنها said:
كان أول ما بُدئَ به رسول الله من الوحيد الرؤيا الصداقة في النوم
“The first phase of revelations that came to the prophet were true dreams…”
The prophet صلى الله عليه وسلم said:
الرؤيا الحسنة من الرجل الصالح جزء من ستة وأربعين جزءا من النبوة
“A good dream by a righteous man is 1/46 parts of prophecy.”
He also said:
أصدق الناس رؤيا أصدقهم حديثا
“And the truest vision will be of one who is himself the most truthful in speech,.”

Categories of Dreams

Dreams are of three categories. The Messenger of Allāh صلى الله عليه وسلم said:
والرؤيا ثلاثة: فرؤيا صالحة بشرى من الله، ورؤيا تخويف من الشيطان ورؤيا ما يحدّث به المرء نفسه فإذا رأى أحدكم ما يكره فليقم فليصل
“Dreams are of three types:
(i) A good dream which is a sort of good tidings from Allah;
(ii) A bad dream which causes pain is from the Shaytān;
(iii) A suggestion of one’s own mind.
So if any one of you sees a dream which he does not like he should stand up and offer prayer.”
Once a man came to the prophet صلى الله عليه وسلم and said:
رأيتُ البارحة فيما يراه النائم كأن عنقي ضُربت وسقط رأسي فاتبعتُه فأخذته فأعدتُه. فقال رسول الله، إذا لعب الشيطان بأحدكم في منامه فلا يحدّث به الناس
Last night, I had a dream in which my head was chopped off but I picked it up and fixed it. The prophet صلى الله عليه وسلم said, “whenever shaytān toys with you in your sleep, do not relate it with anyone.”

What To Do With Dreams/Nightmares

Dreams have no standard interpretation. Two individuals may see a similar thing in their dreams, yet the interpretation might differ. Thus, it is wrong to copy and paste the interpretation of the dream of another person. More importantly, the knowledge of interpretation of dreams is being claimed today by charlatans and fraudsters masquerading as Muslim clerics, hence the need to be extremely careful and cautious.
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The Messenger of Allāh صلى الله عليه وسلم has taught us what to do whenever we have a dream; pleasant or terrible. In the narration by Abū Qatādah, the prophet said:
الرؤيا الحسنة من الله والحلم من الشيطان فمن رأى شيئا يكرهه فلينفث عن شماله ثلاثا وليتعوذ من الشيطان فإنها لا تضرّه (متفق عليه)
“A good dream is from Allāh and a bad dream is from the Shaytān; so if one of you sees anything (in a dream which he dislikes, he should spit on his left side thrice and seek refuge with Allāh from its evil, and then it will never harm him.” (Agreed upon)
In another narration by Abū Sa’īd al-Khudrī, he said: “I heard the Messenger of Allāh saying…
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَا رَأَى أَحَدُكُمْ رُؤْيَا يُحِبُّهَا فَإِنَّمَا هِيَ مِنْ اللَّهِ فَلْيَحْمَدْ اللَّهَ عَلَيْهَا وَلْيُحَدِّثْ بِهَا وَإِذَا رَأَى غَيْرَ ذَلِكَ مِمَّا يَكْرَهُ فَإِنَّمَا هِيَ مِنْ الشَّيْطَانِ فَلْيَسْتَعِذْ مِنْ شَرِّهَا وَلَا يَذْكُرْهَا لِأَحَدٍ فَإِنَّهَا لَا تَضُرُّهُ
“When one of you sees a dream he likes, it is from Allāh so let him praise Allāh for it and speak about it. When one of you sees something else he dislikes, it is from Shaytān so let him seek refuge from its evil and not mention it to anyone. It will not harm him.”
Source: Ṣaḥīḥ al-Bukhārī 6584
He also added in some chains of its narrations:
“فإن رأى رؤيا حسنة فليبشّر ولا يخبر إلا من يحبّ”
“If he seems a good dream, he should only relate it to who he loves.”
فليبصق عن يساره ثلاثا وليستعذ بالله من الشيطان ثلاثا وليتحول عن جنبه الذي كان عليه
“(If he sees a bad dream) he should spit drily thrice to his left, seek refuge with Allāh from the evil of Shaytān thrice, and change the side on which he was sleeping.”
Thus, whenever a Muslim sees a good dream (sees something that’s pleasing to him in his dream), he should do the following:
(i) Thank Allāh subhānahu wa ta’ālā by saying AlhamduliLlāh or other similar statements;
(ii) Pray to Allāh to make it a reality;
(iii) Relate it only to his loved ones (someone you love and is sure loves you);
If, on the other hand, he sees a bad dream that grieves him, he should do the following:
(i) Spit drily thrice to his left;
(ii) Seek Allāh’s protection from the evil of Shaytān by reciting adhkār/suwar of protection. For instance, one can recite the following:
“A’ūdhu bikalimāti’llāhi at-tāmmāt min gadabihi wa sharri ibādihi wa min hamazāt ash-shayātīn wa an yahdurūnī”
Or
“A’ūdhu bikalimāti’llāhi at-tāmmāt min sharri mā khalaqa.”
Among others. Or even āyatul kursiyy or the two qul ‘a’ūdhus…
(iii) Perform ablution and observe nāfilah at least two raka’ah (optional);
(iv) Change the side on which he was sleeping;
(v) Never relate it to anyone (even if it’s to seek its interpretation).
It is important to note that approaching soothsayers or fortune tellers irrespective of whatever name they call themselves (Jalabists) is not of the teachings of the Prophet صلى الله عليه وسلم. The prophet ,صلى الله عليه وسلم had said that whoever approaches them to seek anything from them, his Salāt will not be accepted for forty days!
If Ya’qūb عليه السلام could warn his son, Yūsuf, from relating his dream to his siblings lest they plot against him, how do you feel safe relating your dream to a total stranger who you call your Alfa.
More importantly, as Muslims, we do not take instructions or religious injunctions from dreams. This is exclusive to the prophets of Allāh ALONE. Thus, we do not take serious the claim by Shaykh Ahmad Tijanni, founder of the Tijaniyyah order that he received certain religious injunctions from the prophet in his dream. This claim is a blatant lie and a satanic fabrication.
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Similarly, even if your late parents were to appear to you in your dream and instruct you to carry out specified acts of Ibādah (other than the obligatory acts), you must NOT do it, as this may be the Shaytān trying to trick and lure you to Bid’ah and Shirk.
It is equally possible for an associate or relative to have a dream about you and relate it to you. Such a person, however, does not have any authority to specify for you any act of ibādah or sadaqah. And even if he did, you must NOT carry it out. As for a total stranger who you have never met before accosting you and telling you that he was sent to you from his dream, such person is a barefaced liar that must be IGNORED.
Do not take your dream to anyone for interpretation. If it’s good, thank Allāh and pray over it. If it’s bad, seek Allāh’s protection from it and be fervent in prayer. The Prophet has said that if you do the above, the evil in that dream will not harm you.

Parents Must Not Prefer A Child to the Other

It is wrong for parents to love and prefer a child to the other. Although love is a matter of the heart which one may not have control over, nonetheless, parents must be mindful of the negative effect of showing glaring affection and prefence for a child over the other. Sometimes, such love may be due to gender of the child, or the one whom he/she was named after, good conduct, brilliance, etc.
It is natural for parents to prefer the well-behaved/intelligent child to the ill-mannered/dull child. However, making such love and preference so glaring, and especially to the disadvantage of the other child/children is not permitted by the Sharī’ah. This is the same way that those with more than one wife are warned against showing more affection to one at the expense of the other. In one’s heart, one may prefer one to the other, but he must not show it in his public relationship with them.
The major reason why Yūsuf was so despised by his siblings was their father’s love and preference for him and his kid brother, Bunyamin. In verses 8, they complained thus:
اِذۡ قَالُوۡا لَيُوۡسُفُ وَاَخُوۡهُ اَحَبُّ اِلٰٓى اَبِيۡنَا مِنَّا وَنَحۡنُ عُصۡبَةٌ ؕ اِنَّ اَبَانَا لَفِىۡ ضَلٰلٍ مُّبِيۡنِ ۖ ۚ‏
“And call to mind when the brothers of Joseph conferred together and said: “Surely Joseph and his brother are dearer to our father than we are, although we are a group of so many. Our father is clearly mistaken.”
It is mentioned by some commentators on the Qur’ān that Yūsuf and his brother were more loved by their father for three reasons:
i. Their mother had died, so it was natural for him to feel more inclined towards them than his other children whose mother was still alive;
ii. They were his youngest children. Parents often feel more inclined to their young and vulnerable children than they feel towards their grown up siblings;
iii. Yūsuf, especially displayed early signs of righteousness and responsibility, at a time when his siblings were somehow rebellious.
However, this love and preference for Yūsuf cost prophet Ya’qūb عليه السلام so dearly, as the brothers executed a well orchestrated plan to get rid of Yūsuf in order to gain their father’s affection and trust. In verses 9-10, they debated their plan and concluded thus:
اۨقۡتُلُوۡا يُوۡسُفَ اَوِ اطۡرَحُوۡهُ اَرۡضًا يَّخۡلُ لَـكُمۡ وَجۡهُ اَبِيۡكُمۡ وَ تَكُوۡنُوۡا مِنۡۢ بَعۡدِهٖ قَوۡمًا صٰلِحِيۡنَ‏. قَالَ قَآئِلٌ مِّنۡهُمۡ لَا تَقۡتُلُوۡا يُوۡسُفَ وَاَلۡقُوۡهُ فِىۡ غَيٰبَتِ الۡجُـبِّ يَلۡتَقِطۡهُ بَعۡضُ السَّيَّارَةِ اِنۡ كُنۡتُمۡ فٰعِلِيۡنَ‏
“So either kill Yūsuf or cast him into some distant land so that your father’s attention may become exclusively yours. And after so doing become righteous. Thereupon one of them said: “Do not kill Yūsuf, but if you are bent upon doing something, cast him down to the bottom of some dark pit, perhaps some caravan passing by will take him out of it.”
Prophet Ya’qūb عليه السلام suffered a great deal over this. He cried until he lost his vision. He loved Yūsuf to a fault and his sudden disappearance shattered him.
The Messenger of Allāh has ﷺ warned against giving a child preferential treatment at the expense of another. An-Nu’mān bn Bashīr رضي الله عنه narrated that once his father, Bashīr, took him to the prophet ﷺ seeking to make him a witness over a present that he gave him. The Prophet ﷺ asked him:
أكل ولدك نحلته مثل هذا/أفعلت هذا بولدك كلهم/يا بشير ألك ولد سوى هذا/أكلهم وهبت له مثل هذا
“Do you have a chld other than him? Did you present a similar gift to your other children?”
He replied: “Yes, I have other children. No, I didn’t present a similar gift to the others.”
Thereupon, the Messenger of Allāh ﷺ said,
فارجعه/اتقوا اللَّه واعدلوا في أولادكم/ لا تشهدني إذاً؛ فإني لا أشهد على جور/لا تشهدني على جور!/أشهد على هذا غيري!
“Take it back. Fear Allāh and treat your children justly. Do not make me a witness. I do not bear witness to injustice. Go get another person to serve as witness.”
This Hadīth clearly prohibits treating one’s children unjustly by preferring some of them to the others. The neglected child may be inspired by the Shaytān to harm the beloved one, or even their parents. This is why the Messenger of Allāh ﷺ said:
“Be just among your children in gifting, like you would love them to treat you equally in righteousness and kindness.”

Dr. Sanusi Lafiagi is a lecturer in Department of Islamic Studies, Al-Hikmah University Ilorin

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‘Aqd and Walīmatu’ n-Nikāh in Perspective

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The word ‘aqd (عَقْدٌ plural عُقود) literally means ‘a bond’, ‘a covenant’ or ‘a contractual agreement’ between two or more people . In Qur’ān 5:1, Allāh says, يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ “O believers! Fulfil your contract obligations…” A trade contract between a seller and a prospective buyer is an ‘aqd. Similarly, a business agreement between two partners (as in partnership business) is also an ‘aqd.

When prefixed to ‘Nikāh’, as in عقد النكاح ‘aqdun-Nikāh’, it connotes a ‘marriage contract/solemnization’. It’s a simple religious rite performed by the father of the prospective bride, his designate or her male guardian (mainly from her biological father’s family or her son, according to the ترتيب الأولياء sequence of guardians). It requires no ceremony or pomp. It’s simply an acceptance of marriage proposal by the prospective groom. زَوَّجْتُكَ بِنتِي فُلانَةَ “I’ve married my so and so daughter to you”, or any other expression that implies consent. In other qords, it’s a contract of ‘offer and acceptance.’

Walīmah (وَلِيمة) on the other hand connotes ‘a feast’. It’s defined literally as,

اجتماع مجموعة من الأشخاص الذين يعرفون بعضهم جميعاً أو يعرفون أحد الأشخاص في هذه الدعوة لتناول الطعام، غالباً بغرض الاحتفال أو لهدفٍ آخر

“A gathering of a group of people who are known to each other or who know one of the congregation for the purpose of eating food. Mostly, such occasions are as a result of celebration or for some other reasons..”

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When prefixed to Nikāh, as in Walīmatu’n-Nikāh (وَلِيمة النكاح) or (وليمة العِرس), it implies, ‘a wedding feast’. In contemporary usage, it’s otherwise known as wedding reception.

Ruling on ‘aqd and walīmatu’n-nikāh

According to the Shari’ah, ‘aqdun-Nikāh is a compulsory rite, for it’s the only activity that confers legality on marriage contracts. This is the express meaning of the words of the Most High, فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ “Marry them with the permission of their family…” (4:25). This is explained by the hadīth of our mother, Ā’ishah (may Allāh be pleased with her), that the Messenger of Allāh ﷺ said:

” أيما امرأة نكحت بغير إذن وليها فنكاحها باطل فنكاحها باطل ، فنكاحها باطل

“Any woman who gets married without the permission of her guardian (waliyy), then her marriage is invalid.” (He repeated it three times.)

As for the Walīmatu n-Nikīh, then, it’s ruling is that it’s Sunnah (a recommended act), and not obligatory. Ibn Qudāmah, rahimahuLlāh said in Al-Mughnī:

لا خلاف بين أهل العلم في أن الوليمة سنة في العرس مشروعة، لما روي أن النبي صلى الله عليه وسلم أمر بها وفعلها. فقال لعبد الرحمن بن عوف، حين قال: تزوجت: أولم ولو بشاة.. إلى أن قال: وليست واجبة في قول أكثر أهل العلم.

“There’s no difference of opinion among the scholars on the Waleematu n-Nikaah being a Sunnah (non-obligatory act) based on the report that the Prophet ﷺ said to ‘Abdurrahmān bn ‘awf, after the latter informed him about his marriage, “organize a feast, even if it’s with just one sheep”. (Ibn Qudāmah thus continues discussion on this matter) until he said, and (the walīmah of nikāh) is not compulsory in the view of most of the scholars.”

Simply put, while ‘aqdun-Nikāh is compulsory and inevitable, the Walīmatu’ n-Nikāh is not.

Who organises the walīmatu’n-nikāh?

Organizing the wedding feast is primarily the duty of the groom at his convenience (time and place). In the hadīth of ‘Abdurrahmān bn ‘awf cited earlier, the instruction was clearly directed at him. The Prophet ﷺ said, “May Allāh bless you. Organise a walīmah even if it is with (serving the meat of) just a sheep.”

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Note: ‘Abdurrahmān bn ‘awf was one of the wealthiest Muslims at the time. So the Prophet’s ( ﷺ) emphasis ‘even if with the meat of just a sheep’ was meant to indicate that he doesn’t need to necessarily expend much to organise the feast.

Shaykh Ibn ‘Uthaymīn, rahimahuLlāh said: “It (the walīmah) is prescribed for the husband, because the Prophet ﷺ said to ‘Abdurrahmān ibn ‘Awf: “Give a walīmah,” and he did not tell his in-laws to do that. And because the blessing is greater for the husband than for the wife, because he is the one who sought the woman; it is very rare for the woman to seek the man.”

Al-Sharh al-Mumti’, 12/321

It’s important to emphasize this point because majority of Muslim parents (the brides’ especially) seem not to know/jettison this Sharī’ah. They assume that it’s their right to dictate the when and how a wedding feast should take place, and often put a lot of burden on their son-in-law. This mentality needs to change if indeed we desire a blissful marital life for our daughters. There’s no harm if there’s a joint agreement between both families on this issue, but to assume a draconian position, bullying the groom into taking forceful decisions is repugnant to justice, good conscience and natural laws.

When can the Walīmah be organised?

The most appropriate time for organizing the Walīmatu n-Nikāh is immediately after consummation of marriage. That is, after the first sexual intercourse between the newlyweds. Shaykh bn Taimiyyah rahimahullāh said:

ووقت الوليمة في حديث زينب وصفته تدل على أنه عقب الدخول.

“The time for organizing the walīmah, according to the hadīth of Zaynab bint Jahsh (one of the prophet’s wives) is after consummation.”

وجاء في مغني المحتاج: والأفضل فعلها بعد الدخول لأن النبي صلى الله عليه وسلم لم يولم على نسائه إلا بعد الدخول. انتهى…

“Its also mentioned in ‘Mughnī al-Muhtāj’ of Al-Khatīb Ash-Sharbīnī, ‘and the most appropriate time to organize the walīmah is after consummation because the Prophet ﷺ never arranged a walīmah for any of his wives until after consummation.”

وفي مختصر خليل في الفقه المالكي: الوليمة مندوبة بعد البناء، قال في الشرح الكبير على مختصر خليل: والمعتمد أن كونها بعد البناء مندوب ثان فإن فعلت قبله أجزأت.

Similarly, it’s mentioned in ‘Mukhtasar al-Khalīl’ (a principal book on Mālikī fiqh), “The walīmah is prescribed after consummation.” It’s stated in ‘Ash-Sharh al-Kabīr, a commentary on Mukhtasar al-Khalīl’, “the position of the Madh-hab is that the walīmah should come after consummation. However, if it were done before then, that suffices.”

What next for couples after ‘aqd?

These days, one of the issues I’m dealing with is that of failed marriages after ‘aqd and before walīmah as a result of minor disagreements or loss of interest due to infatuation and lust. Some couples have disagreed over the legality or otherwise of living together before the walīmah is done or being in ‘Khalwah (seclusion without a third party) and having sexual intercourse. There are also cases of whether or not the lady will observe any iddah in case they got separated before consummation since they haven’t had the walīmah.

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Recently, I’ve heard of so many instances where the walīmah was delayed for months or even years after ‘aqd with spouses losing interest in each other. In between the ‘aqd and walīmah, some have found love elsewhere; some have had petty disagreements and irreconcilable differences and decided to call it quit.

One of the major causes of disagreements is whether or not couples can start being together in seclusion without the lady’s mahram. Some parents insist that their daughters cannot stay with their suitors after the ‘aqd until the walīmah is done. But the question is, can we still consider two lovers as strangers to each other after ‘aqd?

The Sharī’ah is very clear on this issue. What constitutes marriage and confers legitimacy of consummation on the couples is the ‘aqd by the bride’s father, his designate, or her guardian. As soon as the offer and acceptance had been done, he is permitted to be in seclusion with her and to enjoy her sexually and otherwise (with or without walīmah).

In the event that they separate after ‘aqd, and before consummation, there’s no ‘iddah (waiting period of 3 menstrual courses after divorce) on her. She’s also entitled to half of the mahr promised to her, if such agreement is reached. And if such agreement has not been reached, then, she’s entitled to some benefits based on what he can afford. But if it has been consummated, then, she will receive her full mahr and will do the ‘iddah. (Q. 2:236-237).

Admonition to parents and guardians

In this world of deceit and lies, where no one can absolutely be trusted, parents and guardians, and indeed bachelorettes live in serious dilemma as to which to follow between consummation before walīmah and after it. This fear is necessary to avoid being scammed by irresponsible brothers who ‘taste and dump’ sisters just a few months after marriage. Indeed we have heard about marriages that only lasted 4-7 months before Talāq. This is why most parents insist on waleemah before consummation.

However, I think that the only solution to this dilemma a return to the Sharī’ah, and not by trying to outsmart it. We have also witnessed wedding ceremonies of the rich and influential where millions of naira were spent on the reception, and which did not last but for a few months/years. And because the Sharī’ah implores us to be simple does not mean that we should be stupid.

The Messenger of Allāh ﷺ said, “If there comes to you one with whose character and religious commitment you are pleased, then give (your daughter or female relative under your care) to him in marriage…”. The onus is thus on the parents/guardians to make due diligence (note: not “checking it” with soothsayers) on their prospective son-in-law before consenting to the marriage. They should ask everyone that knows something about him; his siblings, friends, neighbors, colleagues, anyone. The family should designate a responsible and wise person to carryout a secret investigation about him. It may take months, but it surely guarantees that their daughter is not going into the wrong hands.

A sister told me last month that she’s afraid of leaving her two year old marriage because she acted against her father’s advice not to marry the brother (I don’t really know the reason for his objection as she never told me). Now, she’s tired of the marriage but fear what her father will say. Another said that after the ‘aqd, she realized that the guy only acted saint, that he lied his way into her heart. Now, she wants out, what should she do?

Conclusion

In conclusion, let’s all be sincere in all that we do, and stop embarrassing Islām. Do not delay your walīmah unnecessarily lest Shaytān causes dissent between you during the waiting period. Try ro make your walīmah simple, and affordable. Remember, wedding is just an event, marriage is the reality.

Dr. Sanusi Lafiagi is a lecturer in Department of Islamic Studies, Al-Hikmah University Ilorin

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