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Opinion: Corps Marshal Boboye Oyeyemi, last man standing, bows out gracefully

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By ACM Bisi Kazeem, fsi

When he was appointed as the first internally groomed Corps Marshal of the Federal Road Safety Corps (FRSC) by former President Goodluck Jonathan on 23rd July 2014, the emergence of Dr Boboye Olayemi Oyeyemi was celebrated widely not only among the staff of the Corps, but stakeholders and members of the public who were conscious of development within the Corps. The wide jubilation that heralded his appointment was borne out of the long expectations of the people that a competent officer with full understanding of the vision and mission of the organization got the opportunity to manage the elite Corps that had earlier earned public trust and got certified with the global certificate of standardisation, otherwise referred to as ISO 9001:2008 for sustained improvement.

Prior to his appointment, Oyeyemi who was one of the few founding officers of the Corps had gained wide ranging experiences spanning all the major departments and commands of the Corps, all of which he excelled in managing without blame. With his robust background in operations, motor vehicle administration, training and policy, research and statistics, which he managed with excellence, all eyes were on the Federal Government to give him the opportunity to showcase the leadership skills he had learnt over the years under successive Corps Marshals.

His emergence was, therefore, not surprising to all those interested in the growth and development of the Corps. Interestingly, he did not disappoint the people as he hit the ground running after his swearing in by the former secretary to the Government of the Federation, Senator Anyim Pius Anyim in the conference hall of the SGF office. An advocate of policy continuity, Oyeyemi had no difficulty in recognising the need to uphold and build on the policy direction taken by his predecessor, Chief Osita Chidoka who had earlier been appointed as a minister and member of the Federal Executive Council.

He announced his management ideals during his maiden strategy session with the principal officers of the National Headquarters and Zonal Commanding Officers when he stated that the principles of his management would be anchored on the tripod of Consultation, Reward and Punishment ( CRP) an acronym for the use of carrots and sticks in managing the affairs of the Corps. As a versatile computer user, Oyeyemi not only promoted the digitization policy of the Corps, but took it to the next level thereby widening the scope, usage and accessibility of computers among the generality of the Corps in the last 8 years that he was saddled with the responsibility of leading the organization.

Having successfully spent his two tenures at the topmost office of the Corps and is graciously bowing out, the questions on the lips of many anxious Nigerians are, what did he do differently that he could be remembered for by the coming generations? Here, we must point out first and foremost that the unprecedented levels of recruitment that he secured from the Federal Government within the years has, no doubt, raised the number of qualified personnel available to carryout specialist and general duty assignments that have significantly improved the presence and visibility of the Corps across the nation’s highways. His policy of ensuring effective management of the wide network of road nationwide has led to the Introduction of Corridor Commands and Station Offices which has made the presence of the FRSC in all the nation’s 774 local governments possible for collective ownership of traffic management as envisaged by the Road Safety Strategy initiative.

Concerned with the poor office accomodation and dilapidated nature of most of the structures occupied by the Corps on rent basis across the ststes, Oyeyemi-led Management vigorously pursued the policy of constructing permanent office accomodation most of which have been commissioned across states in the six geopolitical zones of the country. This has created opportunity for modern and permanent office structures owned by the Corps.

Towards ensuring a happier and more productive post service life for staff, the last man standing unveiled project 20,000 staff Housing Scheme to make house ownership easier for all staff of the Corps while we brought into existence FRSC Post-Service Scheme (PSS) to help members of the Corps save for retirement before the retirement benefit/pension are paid.

Furthermore, the aggressive pursuit of the policy of fleet renewal by his Management has led to the procurement of unprecedented number of operational vehicles, tow trucks, ambulances, administration vehicles and other rescue equipment, the largest ever secured by any management in the 34 years of the Coros’ existence.

As an organization built on the ingredients of knowledge, the FRSC Management under Oyeyemi paid special attention to staff capacity development programmes through which opportunities for local and foreign trainings were offered to all cadres of staff. Further to this, the various institutions of learning aimed at developing the intellectual and road traffic management expertise of the Corps were not only established, but some upgraded to make it possible for them to offer advanced knowledge and certification. To this end, the FRSC Academy Udi, Enugu State was upgraded as centre of excellence for study of road safety and affiliated with the Federal University of Technology, Owerri for the award of post-graduate degree programs in transportation Management.

His Management has been able to successfully negotiate and took delivery of an ultra-modern Inspectorate Training School, Owa Alero in Delta State through the benevolence of the government and people of Delta State. 8n addition, he has been able to negotiate and secured the agreement of Plateau State Government to build the Road Marshal Assistant Training School in Shendam, Plateau State, where work is already at an advanced stage. And in his commitment to career development of staff which aligns with the policy of rewarding excellence, the yearly promotion exercise has continued to be observed in the last 8 years of his management thereby creating opportunity for upward movement of the staff in line with available vacancies and strict adherence to the provisions of the federal character principles.

More to the above, Oyeyemi developed transformational initiatives focused on People, Processes and Technology (PPT) that is why today not only does its staff pride as the most disciplined but the Corps stands as the best Information Technology (IT) driven organization in Nigeria with its robust data base and over 95 percentage digitalized administrative and operational procedures.

His administrative ingenuity that led to the deployment of FRSC personnel to Tank Farms has to a large degree, dwindled the rate of crashes associated with articulated vehicles, particularly tankers carrying petroleum products. Through its Safe-to- Load initiative, articulated vehicle have been subjected to checks before they are allowed to load from the various depots across the country with trained personnel of the Corps undertaken routine checks to ensure strict compliance.

Meanwhile, the need for constant education and enlightenment of road users and members of the public on road safety matters as well as conditions of the roads as they move out everyday, led to the establishment of the National Traffic Radio (107.1 FM) Abuja. In the same way, the quest for improved service delivery in the licensing system of the country has led to the establishment of additional Print Farms in the country, while his Management has given impetus to the operational performance of the Corps through the establishment of the operations monitoring and Control Center, procurement and deployment of Body Cameras and establishment of Drivers Proficiency Center at Inspectors Training School, Owa Alero in conjunction with the Delta State Government.

The Corps under his watch, has successfully strengthened inter-agency cooperation with relevant stakeholders such as the National Identity Management Commission (NIMC), National Bureau of Statistics (NBS), Nigerian Customs Service (NCS), all Military and Paramilitary organisations and Banks in Nigeria with evident success in inter agency collaboration and harmonization of data for national development.

Again, it is noteworthy to look at the direction of his leadership’s swift response to the incessant abuse of traffic rules which led to the putting together of the OPERATION COBRA to address certain life-threatening and traffic-related offences. Offenders arrested by the Operation Cobra squad are usually referred to a government health facility for Emotional Stability Test. This step has entrenched compliance and safe road use within the operational areas where the Cobra squad operate.

The subsequent introduction of the body camera by patrol teams will no doubt increase the desire for transparency and evidence based operations that could enhance public trust in the Corps. This will not assist in curbing violence and illegal transaction by personnel while on the highway but will lend credence to the anti-corruption stance of the Corps.

The feat achieved by the FRSC in the last 8 years of Oyeyemi management has led to various local and international recognition and awards that have placed Nigeria’s FRSC as the best example of a road safety lead agency which other governments in developing societies are encouraged to emulate by replicating it in their countries. And with more investments through increased budgetary allocation as well as private sector intervention under the Corps’ partnership initiative and drives, there’s high expectation that the message of road safety will reach great number of people and would impact more on the driving culture of the people towards the envisaged attainment of the goals of safer road environment in the country.

Nigerians that are conscious about the positive developments that have taken place in the Corps in the last 8 years under Oyeyemi-led Management are no doubt convinced that that FRSC has reached a point where its capacity would be able to satisfactorily tackle the challenges of traffic management and safety administration in the country, such that road traffic crashes would not necessarily lead to death.

And as he bows out gracefully after a successful sojourn in the FRSC as the last founding officers that has seen the growth and development of the Corps in the last 34 years 8 out of which he spent as its head, the common refrain is that, Dr Boboye Oyeyemi maybe retiring, but he should not be tired of rendering his services to the nation in whatever areas his expertise could be demanded, even in retirement. By so doing, the nation would stand to continue to derive from his wealth of experience in tackling some of the socioeconomic and security challenges bedvilling this nation and truncating its march to development.

  • Assistant Corps Marshal Kazeem is the Corps Public Education Officer of the FRSC.

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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Opinion

‘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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The abduction of Pa Reuben Fasoranti (OPINION)

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By Festus Adedayo

In 1996, his car riddled with bullet holes inflicted by General Sani Abacha’s goons aimed at assassinating him, Yoruba Afenifere Leader, Senator Abraham Adesanya, had made a bullseye statement. That statement appeared to explain the raging furore among the leadership of the pan-Yoruba socio-cultural group today.

Adesanya’s father had 20 children. He was the only one initiated into the awo secret cult by the older Adesanya. As such, Senator Adesanya was known to be highly fortified with the powers of his ancestors. It was a time when the demonic Nigerian state under Abacha sought to wipe out any dissent to its infernal rule.

The then Lagos police commissioner had inspected the spatter of bullet holes on Adesanya’s car and concluded that no human being could have survived that assassination attempt. Alarmed and apprehensive of further associating with Adesanya, his driver, who survived the assassination attempt with him, had immediately eloped, sacked himself from Adesanya’s employ, fearful for his life. When told of his driver’s abscondment, Adesanya was said to have retorted in Yoruba that Omode lo’n se e. O ye ko mo wipe bi agbe o ba fo, omi inu re ko le danu – he is being childish; otherwise, he would have realized that if the gourd does not break, the water inside it cannot be spilled.

Last week, the gourd of Yoruba leadership broke – or was broken – and the water has since spilled like a burst cistern. The forceful break of the gourd however has a consistent tragic trajectory. The destruction of the gourd has a consistency in the recent hitorico-political tale of the Yoruba. The gourd was forcefully broken by the same evil dramattis personae, political merchants and vultures, who have consistently sought an option reminiscent of biblical Samson’s – to crumble a house that has proved impenetrable to their attempt to make it a house of Mephistopheles.

Since the founding in London in 1945 of the Egbe Omo Oduduwa, the progenitor of Afenifere, by Yoruba leaders – Adeyemo Alakija, president; Yekini Ojikutu, vice president; Obafemi Awolowo, General Secretary and others like Akinola Maja, Oni Akerele, Akintola Willliams, Saburi Biobaku, Abiodun Akerele, D.O.A. Oguntoye, Ayo Rosiji and others – five persons have made futile attempts to destroy this Yoruba foremost leadership organization and its Afenifere mutation.

The first anvil of its destruction was Nnamdi Azikiwe. Though his attack on the leaders of the Egbe preceded its founding, the tribal tension in the Nigerian Youth Movement (NYM) was Zik’s – as he was fondly known – opportunity to sound a death knell on Egbe Omo Oduduwa, the first major attempt at unity by the Yoruba. The Egbe had huge prospects to unite these people who had, for centuries, splintered in discord like the seeds in a walnut pod.

In the February 1941 split in the NYM over the contest for the Legislative Council seat between Samuel Akisanya (who later became the Odemo of Isara) and Ernest Ikoli, erstwhile Daily Service editor, Zik and his West African Pilot newspaper pitched their tents with Akisanya. Yoruba leaders queued behind and voted for Ikoli. This generated further tension between 1946 and 1948 in the NYM, eventually and effectively leading to the death of this anti-colonial government movement.

Azikiwe didn’t hide his disdain for the Egbe and its leaders. Indeed, Egbe Omo Oduduwa had not been formally inaugurated by the time Azikiwe’s NCNC, in December 1947, sponsored protest demonstrations against it, using the editor of the Pilot, F. O. Coker, as the peg of the protest. Zik and his party, the NCNC, went on to form the Yoruba Federal Union (YFU) as a counterpoise to and as such, weaken the Egbe. This was at a time of growing solidarity among the Yoruba. Zik and his crew launched the YFU on June 12, 1948, at Glover Hall, Lagos but were so tactless as to make the speakers at the inauguration be Azikiwe himself, Mbonu Ojike, a known Zik apostle and columnist in the Pilot, as well as Oged Macaulay, a known Zik ally. The YFU however suffered the fate of all politically concocted contrivances – it faded out.

Zik would however not relent. Deploying a weekly newspaper called Ijebu Weekly Echo to achieve their aim, Zik and his group pilloried the Egbe headed by Sir Adeyemo Alakija. Bitter, crude and vulgar personal insults were splashed on them by Igbo, mainly residents of Lagos, using such words as “bane of our age,” “a nihilist, totalitarian, fascist organization,” as well as “dirty exhibition of egocentric stupidity, ethnocentric arrogance and capitalized idiocy” on the Egbe Omo Oduduwa. This was followed by an incendiary editorial comment in the Pilot of September 8, 1948, which said, “Henceforth, the cry must be one of the battle against Egbe Omo Oduduwa, its leaders at home and abroad, uphill and down dale, in the streets of Nigeria and in the residences of its advocates… There is no going back until the Fascist Organization of Sir Adeyemo has been dismembered.” Osita Agwuna, a leading Zikist, after his conviction for sedition, had written an open letter he entitled “To all the people of Nigeria and all Zikists” where he advocated attacks on the Egbe.

The second attack on the Egbe was led by the mercurial Adegoke Adelabu, an acolyte of Zik. Though his disdain for both Awolowo and the highly perceived Ijebu people-dominated Egbe was historical, the incendiary age-long intra-ethnic fissure and struggle for power between the Ijebu and the Ibadan was the peg. By the 19th century, Ibadan had become a very potent military force but its prowess was crippled by the embargo placed on the importation of guns and powder on their routes by the twin nations of Ijebu and Egba. Peeved, Ibadan, in the rainy seasons of 1877, matched out its military arsenal against the Ijebu and Egba, with the aim of forcing open their roads to the coast and conquer, as well as absorb, their territories into Ibadan. Unfortunately, this expedition failed and the Egba and Ijebu thereafter aligned with all enemies of Ibadan like the Ilorin, reflected in the treaty of 1886 signed to recognize the independence of the Ekitiparapo. Even after this, their mutual hostility continued. The Ijebu distrusted and feared the Ibadan. These pre-colonial polities and realities gestated into and found their way to the founding of the Egbe Omo Oduduwa.

Ibadan elites, preening themselves as warriors who would not play second fiddle to the Ijebu, rallied around to thwart the emergence of Awolowo as the modern-day dominant power. They created a counterpoise to the Egbe which they called Egbe Omo Ibile, Society for Native Sons, and appointed as leader, Adegoke Adelabu, The Ibadan Egbe later coalesced into the Ibadan Peoples Party (IPP) or the Mabolaje. The sub-ethnic threat from the IPP to Awolowo’s Egbe was so intense that, apart from the cross-carpeting of five IPP House of Assembly members to the side of the Action Group which ensured that Awolowo’s AG formed the cabinet in 1951, the IPP subsequently won the 1954, 1956 and 1959 elections. A death knell on the Ibadan advocacy however came in the commission of enquiry into the affairs of the Ibadan District Council which indicted Adelabu of financial malfeasance and eventually his death via car crash in 1958. This led to an intra-national uprising in Ibadan, with Mabolaje splintering into the Mojid Agbaje and Adisa Adeoye factions. Both groups however failed to muster enough opposition to the AG and Egbe Omo Oduduwa which eventually swallowed them.

Erstwhile editor of the Daily Service, a lawyer and polemicist who took up the newspaper’s editorship from Sese Ikoli, Chief S. L. Akintola, was the third architect of the plot to destroy Egbe Omo Oduduwa. Akintola had come into journalistic prominence by launching one of the most visceral attacks on Azikiwe’s claim of an attempted assassination on him. As editor of the Service, Akintola cut the ground from under the feet of Zik when he published the whole pamphlet alleging Zik’s assassination in one issue of the newspaper with the title, Assassination de luxe, price one penny. In the thick of the AG rump’s attempt to remove him as Premier, Akintola also formed a counterpoise to the Egbe Omo Oduduwa which he called Egbe Omo Olofin, Olofin being one of the cognomens of Oduduwa.

Named at first Egbe Omo Yoruba and later on, Egbe Omo Olofin, the major undisguised aim of the group was to finally destroy Awolowo who was by then serving a ten-year jail term in Calabar prisons. This Egbe was conceived by political arch-enemies of Awolowo and new converts who believed that his jailing had put a wedge on his relevance. Some of the coupists were the former Administrator of the Western Region in the Emergency year, Dr. M. A. Majekodunmi, who was personal physician to the Prime Minister; Chief H. O. Davies; some high court judges and traditional rulers. Some leaders of the Awolowo’s Egbe were also seen in the new Egbe, Members of the new Egbe then issued a press release where they castigated Awolowo after their maiden meeting held on January 3, 1964.

The fourth threat to the pan-Yoruba socio-political group came from a man known as the Arole AwolowoIo, Awolowo’s heir, Chief Bola Ige. His loss in the Wednesday, January 27, 1999, electoral college of the Alliance for Democracy (AD) held at the D’Rovans hotel in Ibadan threw up the messy tussle in the fold of the political children of Awolowo. At the end of the exercise, Ige got nine votes as against 14 for Chief Olu Falae. Since that election, Afenifere and the post-Awo leadership of Yorubaland have never been the same again. Though he disguised his roiling anger at the Ijebu Four – Olaniwun Ajayi, Ayo Adebanjo, Abraham Adesanya, and Pa Onasanya – with the claim that he was “gaudily joyful” at Falae’s emergence, Ige’s actions and utterances thereafter showed that he was poised for a fight with the mafia. One of the things he did was to get his long-time friend and fellow Ijesa Yoruba, Justice Adewale Thompson, to form the Yoruba Council of Elders (YCE) to rival and indeed factionalize Afenifere. Alajobi, a group headed by Bishop Emmanuel Gbonigi’s intervention couldn’t stop the derailment. After Ige’s assassination, the crisis metastasized, so much that Afenifere was broken into two factions, one headed by Fasoranti who had been handed the leadership of the group after Adesanya fell ill and Ayo Fasanmi, Ige’s friend. By the time of his assassination in 2001, Ige left a Yoruba land that was roiling in leadership crises.

The fifth threat to the Afenifere and the quest of the Yoruba is Bola Ahmed Tinubu. Using his singular win in the 2003 governorship election and the loss of his AD colleagues in the west as the propelling force, Tinubu immediately began what ostensibly was the reunification of Yoruba politics under his roof. It was however a veneer for his presidential and prebendal ambition. Deploying a huge war chest of resources of his Lagos State, he funded virtually all political activities in the region, literally heaving all his ex-AD governor colleagues, except Adebayo Adefarati, inside his pocket. By then, it had become clear to him that the Afenifere mafia who collectively ensured his emergence against Funsho Williams in 1999 would fight him to a standstill, having fallen out with him.

 

With all he had, Tinubu battled this Yoruba leadership hegemony, infiltrating their ranks and creating a counterpoise, the Afenifere Renewal Group (ARG). At Fasanmi’s death, his group appointed Senator Biyi Durojaiye as Afenifere leader to further delegitimize Fasoranti’s leadership. When Durojaye also died, the Tinubu group appointed another Afenifere leader. With the support of his governor colleague, Bisi Akande, who had become his bag carrier, Tinubu dismantled the AD which was the most impregnable political base of the Afenifere socio-political group, formed the Action Congress, later with Atiku, and which, in 2013/2014, went into alliance with the ultra-conservative north to form today’s All Progressives Congress (APC).

In the build-up to the 2023 presidential election, there has been a frenetic scavenging by candidates for ethnic legitimacy as affirmation of their bids. Peoples Democratic Party (PDP) candidate, Abubakar, began the forage when he asked his kin at an Arewa event in Kaduna to vote for him. Being a northerner, he told them, he was the most suited to know where the shoe pinched the region. Southeast is already agog with Peter Obi. His presidential bid is almost an obsession for a region which sees in his presidency the first opportunity for a “highly vilified” Igbo stock to come back to the mainstream.

Until the Akure fiasco, Tinubu wore the Olusegun Obasanjo visor of 1999. In that year’s presidential election, a high chunk of Yoruba leadership openly disclaimed Obasanjo who was seen as a Yoruba enemy. This antagonism led to Obasanjo’s election by “outsiders”. Frustrated by the prospect of a repeat of the route Obasanjo trod, Tinubu’s desperation to procure Yoruba leadership legitimacy, no matter how crooked or brimming with fraud, becomes understandable.

His recent visit to the Akure home of Pa Reuben Fasoranti has been generating a lot of seismic comments. Like Michael Adekunle Ajasin and Abraham Adesanya before him, Fasoranti had ceded his headship of Afenifere to Adebanjo almost two years ago when it became clear that age would impede his leadership. This same Fasoranti was fought to a standstill by the Tinubu group whose goal was to make his leadership inconsequential. Most of the pilgrims with Tinubu to Akure were conscripts of the coup that unsuccessfully delegitimized Fasoranti and serially appointed renegade leadership for Afenifere.

Tinubu, acting as if coerced to go pay this same man a condolence visit after his daughter was brutally killed by Fulani herdsmen, literally urinated on the balcony of the Yoruba leader. In an attempt to deflect arrows shot at Muhammadu Buhari’s marauding, bloodthirsty kin, Tinubu had asked “where are the cows?” He similarly exhibited such conceit to highly respected Chief Olu Falae during the invasion of his farm by Fulani herdsmen.

The Akure pilgrimage was an abduction of 96-year-old Fasoranti by elements who spent over a decade undermining his Yoruba leadership. They took advantage of Baba’s advanced age and the suspicious company of turncoats who enveloped him to get Tinubu to reap where he did not sow. The coup reeked of corruption, abduction, and coldblooded execution of a most clinically infernal hijack of ‘power’ in Yoruba history. It was originally convoked by a group of hungry lay-about who went by the name Conscience of Yoruba Nation, a name reminiscent of a Babangida era ragtag military apologia crusade which was masterminded by a man who claimed to be driven by conscience but whose spineless interventions brimmed of a ‘conscienceless conscience’ even as he sought to grease his esophagus from crumbs that fell off Babangida’s table. In Akure, that Conscience of Yoruba Nation gathering was then criminally labeled with the mis-biology of an Afenifere endorsement of Tinubu.

The fraudulence of the whole enterprise was to be revealed when the coupists issued a communiqué, not under the conscienceless banner with which they invited conferees to Akure but Afenifere. Respected Prof Akin Onigbinde said that not only was the assemblage “essentially a gathering of chieftains of APC in the South West,” many of them couldn’t claim linkage to Afenifere nor did they attend its meetings in the last ten years. They were just interested in the spoils of dollars allegedly left after the disastrous show. They then added a disgraceful icing on the cake of the infamy when they concocted a Fasoranti claim that he had taken over the headship of Afenifere which he vacated almost two years earlier. This lie thrived for a few hours, landed with a thud thereafter and scattered into smithereens.

Instead of going through the futile attempt to abduct Afenifere and its leadership, I wonder why the group behind this penkele mesi – the offerees and offerors of legitimacy – did not deploy ARG for the legitimacy-hunting game; or simply create a brand new organization. That would have been neater in this last-minute tan’na w’ebi – grope in the dark for kin – that they are engrossed with.

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