By Babatunde Jose

Positive deviance is a behavioral and social change approach that identifies and learns from individuals or groups who have better solutions to problems than their peers. It is based on the observation that in every community there are certain uncommon but successful behaviors or strategies that enable them to overcome similar challenges, constraints, and resource deprivations. Positive deviance is based on the idea that within any community, some individuals or groups find better solutions to problems than their peers, despite facing similar constraints.

Positive deviance is a community-driven approach to problem-solving that identifies and shares successful, yet uncommon, behaviors and strategies that enable individuals or groups to overcome challenges, even with limited resources.

These “positive deviants” are individuals or groups whose uncommon behaviors or strategies lead to positive outcomes. It is based on the idea that, within a community, some individuals engage in unusual behaviors allowing them to solve problems better than others who face similar challenges, despite not having additional resources or knowledge.

Positive deviance is moving away from the norm without an intention to do harm or break the rules, actions are within the rules of the game and are simply in an attempt to win, and their deviance from the norm is seen in a positive light.

The approach focuses on identifying, understanding, and sharing these successful strategies to promote wider adoption and improve outcomes.

Among the qualities of the positive deviant are: Creativity, the ability to form novel and valuable ideas or work using one’s imagination. Thinking about a task or problem in a novel way and using the imagination to generate new ideas.

In sociology, deviance can range from serious crimes like murder to less severe behaviors like talking loudly in a movie theater. It can also involve rejecting social norms or expectations, such as atheism or anarchism.

Formal deviance involves actions that violate codified laws or regulations. Informal deviance involves actions that violate unwritten social norms or expectations.

Sociologists view deviance as a social construct, meaning that what is considered deviant varies across different cultures, time periods, and social contexts.

Sociological Theories of Deviance include Functionalist perspective where deviance is seen as a necessary part of society, as it helps to define social boundaries and reinforce norms.

There is also Symbolic interactionism: This perspective emphasizes the role of social interactions and meanings in defining deviance.

Conflict theory: This perspective suggests that deviance is often a result of power struggles and inequalities within society.

There is also the individuality of the deviant and the tendency to create and invent. He is a non-conformist and invariably tends to think outside the box. But most importantly, he harbours a rebellious motivational streak.

Positive deviance therefore, refers to when people break norms to achieve constructive results. They are the ones who think and behave differently, leading to excellence.

Émile Durkheim 1858-1917, the French sociologist believed that deviance is a necessary part of a successful society and that it serves three functions: 1) it clarifies norms and increases conformity, 2) it strengthens social bonds among the people reacting to the deviant, and 3) it can help lead to positive social change and challenges to people’s present views.

Deviance was first clearly defined by Edwin M. Lemert who proposed the concept of primary and secondary deviance in his 1951 and 1967 books. Primary deviance is a single norm violation that causes no long-term consequences. Since then, the term has been defined in various ways and is still commonly used in fields such as criminology and sociology. With respect to criminology, deviance occurs when someone engages in conduct that is against norms, values, or laws.

What is the main characteristic of positive deviance? Positive Deviance – encompasses behavior that over conforms to social expectations. Positive deviants conform to norms in an unbalanced way. Positive deviance provides a positive culture change, which overall affects what is considered normal in a society.

Durkheim argues that even in a “society of saints” there would still be deviance. In other words, as deviance describes any behaviour that goes against the norms, values and expectations of a society, all societies have deviance, even though the sorts of behaviour considered deviant might vary from society to society.

I met the subject of this discourse, Baba Oba Oladele Fajemirokun three scores and five years ago and in an unbroken relationship that has spanned primary schooling in Ikenne, secondary schooling in Ibadan and universities in Ibadan and Ife and our youthful peccadilloes in Apapa and Ikoyi, he has not changed his nomenclature. Because of his non-conformist behavior, my father gave him the sobriquet ‘Dele Times, Dele Trouble’.

He would carryhis deviance to secondary school where he earned expulsion in form 4, only for his father to intercede with the school authorities who permitted him to attend school as a day-student from 8am to 2pm after which he must vacate the premises.

The positive deviant “decided to sit for only six papers in the West African School Certificate (WASC) examination, as against the conventional practice of sitting for eight subjects. This was a dangerous gamble; a fail in any subject meant a fail in all of them. 

But I was undaunted. Just like most of the risks that I take in life, I never thought about the consequences. I had decided; and that was that. Of course, I passed my School Certificate with a Grade 1, but my classmate and friend, who had copied my audacity, paid a huge price. He failed and had to go on to Igbobi College to re-sit his exam. I was an early bad influence on his life. He is today a successful legal practitioner..”— The Making of Me. His father now added a moniker, ‘suicidal’ to his already bad name.

This ‘bad penny’ will later transmute into an ‘angel investor, entrepreneur and a boardroom Samurai who some of the younger fellow directors would later refer to as the’ Oracle’.

Writing about himself in his epic book, The Making of Me: “I developed a survivalist spirit very early on in life as a result of the special upbringing my father gave me; something that he did not do for the other children. All my life I have been a survivalist – a fighter – and this has been the hallmark of my existence. I have fought for everything I have done. I have won many battles and have lost some too. But, on the whole, life has been kind to me. Despite the unconventional life that I have lived, I have been blessed, and my children too. I have prospered where many have failed. I have been able to wine and dine with kings where others have wallowed in penury. I have trodden where angels fear to tread. I have been very tenacious and forthright in all my dealings with my fellow men. I have tried all my life to channel my energy into building a good name for myself and, above all, to maintain my family’s honour. I am a ‘positively deviant’ son of my parents.”

At 75, Oladele Fajemirokun has sheathed his sword; age and time have mellowed him. He had gone ‘from the valley to the mountaintop‘ in his health challenge a few years ago, which had opened his eyes to the magnificence of the living God.

 And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient. (Quran 2:155)

Blessed with eight children comprising seven married girls and the only boy in the pack also married, all with children, Del Faj has a full house of grandchildren. It is possible, he would be the first among us to be a great-grandfather; what a grace from God.

Today, the sprawling edifice of Onikoyi has shrunk in living space; from room to the pool and whirlpool and back to the room, bypassing the sitting rooms and the cold room with its state of the art Bang&Olufsen designed television, with its open and close speakers. This is what we all become at 75. Nothingmore to prove and to offer attraction again. We have moved into the twilight of life. The old warriors have left the battlefield for the next generation. We have fought a good fight and are now having a deserved rest till when our boarding will be called. Allah knows best.

May the good Lord bless us with good health and good children to carry on our legacy. Not many are given that grace. We pray to Allah to give us Jannatul Firdous in this world and in the Hereafter; bless us, bless our children and our children’s children. Ameen.

Dele, Ekeji mi, here is wishing you a happy 75^th come Wednesday 16^th April 2025.

Barka Juma’at and a happy weekend

It’s no longer news that the month of Ramadan has come and gone. Ramadan is a special period in which we ascertain the uniqueness of Allah to attain consciousness through connection with him. It’s an opportunity for you to build a personal relationship with Allah and continue on the journey even beyond Ramadan. This is why the verse that enjoined fasting upon the believers concluded by stating that: the goal is to attain piety.

So in order to keep up our faith after Ramadan, we have to embark upon a spiritual journey. This expedition is one which drives us toward building a lasting relationship with Allah. It requires three key components: commitment, consistency, and patience. Commitment because the goal is worth the struggle. Consistency is a key practice towards attaining excellence in anything. And patience is required because you will falter out of your imperfection, therefore never give up.

The factors that will push you toward building a relationship with Allah are the fear of Allah, hope in Allah, and the love of Allah. The ‘Love of Allah’, is an abiding love that lasts for eternity; the fear of Allah only takes you to the gate of Aljannah and the hope ends the moment you see the face of your Lord which is the greatest pleasure for the people in Jannah.

The love of Allah is the most important motivator and driving force. It’s through this  you can build a personal relationship with God. The love of Allah gives meaning to eeman, motivates your limbs, and gives you hope of earning His love in return.

So where does this all begin? It’s in the heart. A heart that connects to Allah will demonstrate unshakeable  firmness. It wouldn’t sway to give up good deeds and return to evil even when Ramadan is gone. This is why the Prophet (SAW) said:

…beware there lies within the body a piece of flesh. If it is sound, the whole body is sound. And if it is corrupted, the whole body is corrupted. Verily, this piece is the heart. — Muslim

There are several ways we can keep Ramadan habits alive: It may be impossible to perform good deeds at the level of Ramadan after the month is over. But even if you are able to continue a fraction of them after Eid, it is a good indication that Ramadan had a positive effect on you and that Allah accepted your fasts.

If you missed any fasts in Ramadan due to illness or travelling, make up for them whenever possible. Allah says in the Quran:  “So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (should be made up) by days later.” (Quran 2:185)

During Ramadan, we spend hours standing before Allah in Taraweeh, Tahajjud, Salatul Duha, and other voluntary prayers. Even though we might not be able to do it throughout the year, we should pray Nafl prayers whenever we can. If you are busy and can’t spend enough time in prayers, at least do not miss the 12 Sunnah prayers daily. Prophet (SAW) said:

“Whoever is regular with twelve Rak’ah of Sunnah (prayer), Allah will build a house for him in Paradise: Four Rak’ah before Zuhr, two Rak’ah after it, two Rak’ah after Maghrib, two Rak’ah after Isha, and two Rak’ah before Fajr.” [Jami at Tirmidhi: 414]

It’s recommended to keep voluntary fasting throughout the year as much as you can. It includes fasting in Shawwal, fasting in Ashura, fasting in Dhul Hijjah, especially on Arafah day, etc. You can also keep fasting on white days- 13, 14, 15 of each lunar month, fasting on Monday and Thursday each week, and more.

During Ramadan, most of us develop the habit of praying Tahajjud prayers before Sehri. It serves as a great tool for believers to stay on the right path throughout their entire lives. We should keep the practice of praying Tahajjud to maintain the spirit of Ramadan throughout the year. Allah says in the Quran:

“Truly the rising by night is the most potent for governing (the soul), and most suitable for (framing) the Word (of Prayer and Praise).”  (Quran 73:6)

We all know that Ramadan is the month when the glorious Quran was revealed. We recite the Word of Allah a lot during this month. Some of us even do Quran Khatam;  the practice of completing the recitation of the entire Quran during this month. That is all great. But what is the purpose of the Quran’s revelation? Is it so that we recite it only during Ramadan and let dust build up for the rest of the year? Allah says in the Quran:

Ramadan is the (month) in which was sent down the Koran, as a guide to mankind, also Clear (Signs) for guidance and judgement (between right and wrong). (Quran 2:185)

There is no alternative to reciting the Quran regularly. Usually, we develop the habit of reciting the Quran consistently every day during Ramadan. This habit should be a part of our daily lives. We should set a particular time of the day and dedicate it to the recitation of the Quran.

During Ramadan, especially during I’tikaf, many of us develop the habit of reading Islamic books like Seerah, Aqidah, Tafsir, and more. We should continue this good habit.

Don’t miss your daily adhkars after Ramadan. They gain us protection, mercy, forgiveness, blessings, and all the goodness of this world and the Hereafter. Since we tend to say them more often during Ramadan, we need to carry this habit forward after Ramadan as well.

The virtues of giving Sadaqah are many. It gains us Allah’s forgiveness and erases His anger towards us. Sadaqah during Ramadan is special because rewards are multiplied many times. That’s why many people opt to pay their Zakat and Sadaqah during this blessed month. But this habit needs to continue after Ramadan. The Messenger of Allah (SAW) said: “Every day two angels come down from Heaven and one of them says, ‘O Allah! Compensate every person who spends in Your Cause,’ and the other (angel) says, ‘O Allah! Destroy every miser.’ ” [Sahih Al Bukhari: 1442]

One of the most important aspects of Ramadan is to restrain oneself from ill speeches and actions. The Messenger of Allah (SAW) said: “Whoever does not leave false speech, and acts according to it, then Allah is not in any need of him leaving his food and his drink.” [Jami At Tirmidhi: 707]

During Ramadan, Muslims abstain from minor and major vices to preserve the month’s holiness. Nonetheless, do we protect the sanctity of any other month besides Ramadan from sins and vices? Does a person who refrain from slander resume the practice after Ramadan?

If you plan on committing sins after Ramadan, think again. K’ab bin Malik (R) said: “Whoever fasts the month of Ramadan and says to himself that he will return to sinful disobedience when Ramadan is over, his fasting is rejected.” [Lataif al Ma’arif: 1/222]

If we return to our same old ways before Ramadan, our fast has been in vain. Thus, we must say goodbye to the ways of sins after Ramadan.

No doubt our leaders return to the old ways. As we speak, they are back in conclave, planning new heists and strategizing on robbing the national exchequer. It is a habit that dies hard.

Qiyamullail (literally means standing in the night), refers to voluntary prayers performed between Isha’i and fajr prayers; it is one of God’s most beloved sunnah practices, performed by His servants. This worship is sunnah throughout the year.

During Ramadan, the mosque is filled during Tarawih or night prayers. The question is whether Qiyamullail practice ends with the end of Ramadan or whether it will be continued? The Qiyam prayer begins following Isha’i and continues until dawn. We should try and continue this practice after Ramadan as it is very rewarding.

Allah Subhanahu Wa Ta’ala sends Ramadan every year so that we can become righteous. It does not come as a ritual or festival, rather, It arrives as a life changer. Thus, we must continue doing good deeds after the blessed month has passed. We must stay on the path of righteousness and away from evil ones. May Allah give us Tawfiq.

Barka Juma’at and a happy weekend

Zakat in Arabic means Al Barakah wa Al Nama’ (blessing and prosperity). Just like plants grow and prosper when they’re planted, our faith grows and prospers when we give mindfully, humbly and obediently for the sake of Allah. The Zakat (or almsgiving) is considered the third pillar of Islam. The root word of Zakat also means purification. Zakat is a means of purification of one’s material wealth and soul as well. Zakat is such a major act that Allah Almighty The Wise, The Acquainted made it an actual pillar of Islam.

One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. Charity towards man is a fundamental principle of Islam and is made plain in the very beginning of the Quran:

“This is the Scripture in which there is no doubt, containing guidance for those who are mindful of God, who believe in the unseen, keep up the prayer, and give out of what We have provided for them; those who believe in the revelation sent down to you [Muhammad], and in what was sent before you, those who have firm faith in the Hereafter.” (Quran 2:2-4)

The Quran not only lays much emphasis on great charitable deeds, but also gives equal emphasis to smaller acts of benevolence. It is as a result of this that the withholding of small charitable acts is against the spirit of prayer. Hence, prayer is useless if it does not lead to charity.

Charity, in the form of giving away one’s wealth, is of two kinds, voluntary and obligatory. Voluntary charity is often mentioned in the Quran as sadaqa, while the obligatory type is regarded as Zakat. The holy book is full of injunctions on this subject. The Quran mentions Zakat 70 times.

“Those who spend their wealth in God’s cause are like grains of corn that produce seven ears, each bearing a hundred grains. God gives multiple increase to whoever He wishes: He is limitless and all knowing.” (Quran 2:261), see also Quran 2:262-264

The love of God should be the motive behind acts of charity: “…they give food to the poor, the orphan, and the captive, though they love it themselves, saying, ‘we feed you for the sake of God alone: We seek neither recompense nor thanks from you.”(Quran 76:8-9) also Quran 2:177 and Quran 2:265

The Quran also says only good things and well-earned wealth should be given away in charity: “You who believe, give charitably from the good things you have acquired and that We have produced for you from the earth. Do not give away the bad things that you yourself would only accept with your eyes closed: remember that God is self-sufficient, worthy of all praise.” (Quran 2:267)

It also says, charity may be given in secret or openly: “If you give charity openly, it is good, but if you keep it secret and give to the needy in private, that is better for you, and it will atone for some of your bad deeds: God is well aware of all that you do.” Quran 2:271

Obligatory Charity or Zakat

The Zakat is a form of giving to those who are less fortunate. It is obligatory upon all Muslims to give 2.5 % of their savings over a period of one year (that is wealth in excess of what is required) to the poor. This is done before the beginning of the month of Muharram, the first of Islamic New Year. Giving the Zakat is considered an act of worship because it is a form of offering thanks to God for the means of material well-being one has acquired.

The payment of Zakat is one of the five pillars of Islam. Zakat is the major economic means for establishing social justice and leading the Muslim society to prosperity and security.

Zakat is not only a means to purify one’s wealth but it is also a spiritual purification which serves as a means to draw an individual closer to the Creator. Ibn Taimiah said that, “the soul of one who gives zakat is blessed and so is his wealth”. Paying Zakat is also spiritual which is why millions of Muslims every year give Zakat to the poor. “In their wealth there is a known share for the beggars and the destitute.”  (Quran 70:24-25)

Zakat is obligatory when a certain amount of money, called the nisab, is reached or exceeded. ‘Take alms from their property that you may purify and sanctify them and pray for them. Verily your prayers are a comfort for them’ (Quran 9:103)

Who gets Zakat?

The Holy Qur’an (Sura Al-Tauba: 60) classifies the due recipients of zakat under the following eight categories: “ Zakat (Alms) are meant only for the poor, the needy, those who administer them, those whose hearts need winning over, to free slaves and help those in debt, for God’s cause, and for travellers in need. This is ordained by God; God is all knowing and wise.” (Quran 9:60)

Zakat is obligatory after a time span of one lunar year passes with the money in the control of it’s owner. Then the owner needs to pay 2.5% (or 1/40) of the money as Zakat. (A lunar year is approximately 355 days).

The owner should deduct any amount of money he or she borrowed from others; then check if the rest reaches the necessary nisab, then pay Zakat for it.

Zakat Cannot Be Used For building mosques, to bury the deceased, or to clear the debt of the deceased.

Items that fall under the scope of Zakat include Jewellery and Precious Metal, Bank Accounts – Any cash, bonds, stock one might have in their savings account. And Cattle and crops that are in excess of one’s needs.

Some people might think Zakat is a form of tax. It is not. Zakat and tax are two entirely different things. One is a spiritual act and an obligation as a caring human being and the other is a requirement of secular law.

Zakat-Ul-Fitr

Giving Zakat-ul-Fitr is one of the many obligations of the holy month of Ramadan. Like the Zakat on an individual’s savings, it also entails giving a small amount to charity. Zakat-ul-Fitr, however, must be done before the Eid prayers are performed after Ramadan. It is not uncommon to get Zakat-ul-Fitr mixed up with Zakat or vice versa. Both terms sound similar and even by definition have some similarities which often lead to confusion.

There are, however, some very notable differences between these two important Islamic rites. The first difference lies in eligibility. Zakat-ul-Fitr is compulsory on all Muslims regardless of age or financial standing. The only exemption is for those who do not have one sa’ (approximately 2.6 – 3kg) of their staple food in excess of their needs.

Because of the wider range of people who have to pay Zakat-ul-Fitr, it is the responsibility of the head of the household to pay for those under their care. Zakat, on the other hand, is compulsory only for Muslims who meet the Nisab values after all their yearly Zakat-able earnings are calculated.

The second difference lies in the amount. The amount due for Zakat-ul-Fitr is very small. Zakat, however, can amount to a larger sum because its 2.5% of all net savings.

The third and final difference lies in their due dates. Zakat can be paid at any time, with the only condition being that the earnings reflect one year’s worth of net savings (one lunar year). 

Zakat-ul-Fitr, however, goes hand in hand with Ramadan. Zakat-ul-Fitr is paid during Ramadan before the month ends. It needs to be paid before the Eid prayers at the very latest. This is a very specific time frame that all Muslims must abide with. Giving Zakat-ul-Fitr before the Eid-ul-Fitr prayers is extremely important, as a late payment is invalid and the obligation can’t be made up for.

In a comparative religious study, there are indications that the Church has a semblance of collections to the Zakat. Peter’s Pence (or Denarii Sancti Petri and “Alms of St Peter”) is a collection:

●  To support the Holy Father’s mission, which extends throughout the entire world, from the proclamation of the Gospel to the promotion of integral human development, education, peace, and brotherhood among peoples.

●  To support the numerous charitable works in aid of people and families in difficulty, populations afflicted by natural disasters and wars, or who are in need of humanitarian assistance or support for development.

The aim and scope is different from that of Zakat or Sadaka.

Tithes refer to the practice of giving a portion, traditionally 10%, of one’s income or resources to a church or religious community. This practice is deeply rooted in biblical traditions, such as Abraham’s offering to Melchizedek (Genesis 14:18-20). Historically, tithes were required payments, often in the form of agricultural produce, to support local churches and clergy. In modern times, tithing is generally voluntary and can be made through cash, checks, or online giving. This too is not on the same pedestal as Zakat and Sadaka as defined by Islam.

“O ye who believe! There are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder (them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah. Announce unto them a most grievous penalty – On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs,”This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!” (Quran 9:34-35).

May Allah guide us aright. There is a consequence for not paying. . . .

Barka Juma’at, a happy weekend, Ramadan Kareem and Eid Mubarak

And for our Christian folks, the Lent continues, aku oungbe!!!