In the shadow of late Sheikh Ja’afar

Daily Trust - - TRUST ISLAMIC FORUM - By Sanusi Nadudu-Wurno

Ay­oung, elo­quent speaker and eru­dite scholar has sur­faced to fill the vac­uum cre­ated by the das­tardly mur­der of the great Is­lamic scholar, Sheikh Ja’afar Mah­mud Adam.

Sheikh Ja’afar (may his revered soul find per­ma­nent re­pose in the Gar­den of Bliss) built a tow­er­ing per­son­al­ity in the vast re­gion of West Africa in the prop­a­ga­tion of Is­lam and the teach­ing of pris­tine-pure Is­lamic prac­tices in ac­cor­dance with the Holy Qur’an and the Tra­di­tion of the Prophet (SAW) in com­mu­ni­ties so en­dem­i­cally cor­rupted with syn­cretism.

He sowed seeds of good, which would con­tinue to of­fer boun­ti­ful har­vest of spir­i­tual re­ju­ve­na­tion and nour­ish­ment to Mus­lims in strict ac­cor­dance with Is­lamic in­junc­tions to the plea­sure of Al­lah Most High.

From the fa­mous per­son­al­ity he built, and the nour­ish­ing seeds he sowed, have emerged mul­ti­ply­ing crops of ad­mirably right­eous, com­mit­ted and in­tel­li­gent stu­dents, preach­ers and prop­a­ga­tors of the Is­lamic re­li­gion who are a de­pend­able guid­ance to the Mus­lim brethren across the vast re­gion of the Bi­lad as-Su­dan.

No­table among these is Malam Lawal Abubakar Shu’aib, who runs a large Is­lamiyya school in Kano, teach­ing and preaching the Qur’an and Sun­nah of the Prophet (SAW).

Malam Lawal made his most promis­ing ap­pear­ance as Dal­i­bin Ja’afar, Wak­ilin Ja’afar and Ma­ga­jin Ja’afar, dur­ing his last visit to Abuja where he de­liv­ered lec­tures in three mosques on three con­sec­u­tive days cour­tesy of Team Ten (T10), a group of con­cerned Mus­lim brothers.

The first day, Fe­bru­ary 5, 2016, wit­nessed a soul search­ing ses­sion in the re­ha­bil­i­tated Uth­man Bin Af­fan Mosque, pop­u­larly known as Banex Mosque at Wuse 11. The topic was apt, ‘The Ma­jor Signs of End Time’. The sheikh quoted the Qur’an and au­then­tic Ha­diths, is­nad (sources) and ref­er­ence books, sec­tions and pages for ev­ery ma­jor point raised.

Ten end-time signs slated for dis­cus­sion were re­duced to five due to time con­straint which was be­tween Maghrib and ‘Isha’i prayers. The emer­gence of Ya’juju and Ma’juju, the com­ing of Da­j­jal, the sun ris­ing from the West to set­ting in the East, usurp­ing of par­ents’ role by wives and chil­dren were elab­o­rately ex­plained.

The lec­ture dwelt ex­ten­sively on the ef­fects, tor­ment­ing and trau­matic trial with which all be­liev­ers will be af­flicted dur­ing the pe­riod. How­ever, suc­cour was gra­ciously of­fered by pro­vid­ing de­tailed ref­er­ences of the au­then­tic re­pel­lents to the chal­lenges as taught by the noble Prophet (SAW).

The train moved to An­nur mosque on Ibrahim Ba­bangida Boule­vard by Ah­madu Bello way, also at Wuse II, the next day. The strik­ingly built mosque, its cor­ri­dors and en­tire court­yard were filled to ca­pac­ity by the Mus­lim faith­ful. The topic was the need to hold the four Caliphs (com­pan­ions) - Abu bakr, Umar, Us­man and Aliyu - in high es­teem.

The lec­ture started with quo­ta­tions of the word SAHAB as used by Al­lah (SWT) in the Glo­ri­ous Qur’an. The role, sig­nif­i­cance and sup­port ren­dered to the prophet (SAW) and the deen were fairly ap­praised. Dis­tor­tions and wrong per­cep­tions by de­viant groups were justly ex­posed.

Rel­e­vant verses where Al­lah (SWT) ex­plic­itly hails and com­mends the caliphs and other sa­haba on one hand and men­tioned for­give­ness and promised them the great­est re­ward of the price­less por­tion in Jan­nah on the other hand were reeled out by the malam. Suf­fice to say that the blun­ders be­ing com­mit­ted by the de­viant groups were brought to fore and ad­vice of­fered to them to re­trace their steps, to the noble path laid by the Prophet (SAW ) to avoid Al­lah’s curse and wrath.

Time was short for the topic. Malam Lawal Abubakar Shu’aib ad­mit­ted us­ing un­usual speed as the mosque man­age­ment sought for him to re­turn again soon.

The last leg of the ses­sion was on a con­tem­po­rary topic, the per­sis­tent hu­man weak­ness of im­pa­tience. This ses­sion held at the Area 11 mosque op­po­site the FCDA, Abuja. The turnout was over­whelm­ing. His­tor­i­cal anal­ogy of the be­gin­ning of this in­built hu­man at­ti­tude right from the cre­ation of Adam (AS) us­ing as usual, ac­cept­able sources and ref­er­ences was elo­quently con­veyed.

The nar­ra­tion of the trial of Ayub (AS) was ad­judged to be the cor­ner­stone of the lec­ture. The for­tune change of the prophet, his suf­fer­ing, sick­ness, de­ser­tion by family, friends and as­so­ciates ex­cept one wife and his ab­so­lute and un­wa­ver­ing faith in Al­lah held the au­di­ence breath­less, lit­er­ally speak­ing.

The pa­tience of mankind’s most-en­vi­able ex­am­ple, Prophet Ayub (AS) was re­warded with re­cu­per­a­tion but also with the re­cov­ery of his eco­nomic sta­tus leap­ing to higher lev­els. He was re­warded with the ex­cess of what­ever he lost in terms of as­sets, wealth and chil­dren. This is one of the great­est les­sons of pa­tience and per­se­ver­ance in the his­tory of mankind.

The topic as well as the ex­am­ple cited drew at­ten­tion to the pre­vail­ing sit­u­a­tion in the coun­try.

Malam Lawal Abubakar Shu’aib con­cluded with an ap­peal to the au­di­ence to be pa­tient with the cur­rent ad­min­is­tra­tion and also sup­port it in its ef­forts to right the wrongs of the past and, once again, put the coun­try on the path of sus­tain­able growth and de­vel­op­ment. Nadudu-Wurno, wrote from Wurno, Birnin-Kudu LGA, Ji­gawa State

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