Psalm 90:10 of the Douay-Rheims  Bible states: the days of our years in them are threescore and ten years. But if in the strong they are fourscore years: and what is more of them is labour and sorrow. For mildness comes upon us: and we shall be corrected.

The subject of this sermon has been lucky. Having past 80 and approaching four scores and ten, he has been spared some of the labor and sorrows of aging. Thank God for His grace and mercies, the subject is still as strong as a fiddle and continues to live life in the Lord’s vineyard.

He is being celebrated because the believer recognizes everyday as the day of the Lord and worth celebrating. Who knows if we would live to another milestone in life. Our being alive to celebrate is by His grace and mercy. Thanking him every day, every month and every year is never too much: Which brings us to the issue of aging.

Aging is a topic that has captivated both scientists and philosophers throughout history. For Plato (428–347 BC), those who lived longer reached a philosophical understanding of mortal life, which led to the desire in understanding everlasting ideas and truths, beyond the mortal world. But perhaps the most accurate depiction of the human perception of aging comes from Giacomo Leopardi (1798–1837): “Old age is the supreme evil, because it deprives us of all pleasures, leaving us only the appetite for them and it brings with it all sufferings. Nevertheless, we fear death, and we desire old age”.

In its broadest sense, aging merely refers to the changes that occur during an organisms’ lifespan, though the rate at which these take place varies widely. Consequently, such definition comprises changes that are not necessarily deleterious, such as wrinkles and greying hair in humans, which do not affect the individual’s viability.

Though aging may be defined as the breakdown of self-organizing systems and reduced ability to adapt to the environment, this is still a rather complex biological process with poorly understood mechanism(s) of regulation.

Explanations of the aging mechanisms have become unexpectedly complicated. Where gerontologists once looked for a single, all-encompassing theory that could explain aging, such as a single gene or the decline of the immune system, they are now finding that multiple processes, combining and interacting on many levels, are based on the aging process. These processes take place not only at a cellular and molecular level, but also on tissues and organ systems.

The relatively young science of aging is now becoming increasingly aware of the biochemical mechanisms that cause or react to aging. Hence, gerontology research currently stands on chemistry and biochemistry, as these are at the core of the aging processes.

The sociology of aging, also known as social gerontology, studies the biological, psychological, and social processes that affect individuals as they age, as well as the ways societies define and respond to old age.

Aging is not solely a biological process; it is socially constructed, influenced by cultural norms, values, and historical context. In some societies, older adults are revered, while in others, they may face marginalization or age-based prejudice. There are also several theories associated with aging.

Disengagement Theory suggests that older adults naturally withdraw from social roles to allow younger generations to assume responsibilities, benefiting both the individual and society.

Activity Theory emphasizes that maintaining social engagement and active roles contributes to well-being in later life.

Conflict Theory highlights inequalities among older adults based on gender, race, class, and ethnicity, and examines how ageism and discrimination affect their social status.

Social Constructionist Perspective; focuses on how aging is defined and experienced differently across cultures and historical periods, shaping self-perception and societal treatment.

Social aging involves changes in roles, relationships, and social expectations. Age segregation in communities, workplaces, and institutions can limit intergenerational interaction, affecting social support and inclusion.

Cultural beliefs about productivity, beauty, and respect influence how older adults are perceived and treated.

Older adults may face ageism, elder abuse, and social isolation, which are shaped by societal attitudes and structural inequalities.

Addressing these issues requires understanding the interplay between individual aging experiences and broader social, cultural, and policy contexts.

The sociology of aging provides a framework to understand aging as a complex, multidimensional process influenced by social structures, cultural norms, and institutional practices. It emphasizes the importance of social engagement, equity, and supportive policies to enhance the well-being of older adults and address the challenges posed by an aging population.

Aging in society is a complex social phenomenon shaped by demographics, cultural attitudes, health, and policy, with both challenges and opportunities for individuals and communities.

Societal views on aging are evolving. While some cultures associate aging with wisdom and respect, others emphasize youth and productivity, often marginalizing older adults.

Ageism—discrimination based on age—is still prevalent and socially acceptable in many contexts, affecting employment, healthcare, and social inclusion.

Negative stereotypes can harm physical and mental well-being, while positive attitudes toward aging can enhance happiness and cognitive health.

Aging is associated with increased risk of chronic conditions such as diabetes, osteoarthritis, hearing loss, and dementia, as well as geriatric syndromes like frailty and falls.

However, many older adults maintain good health and cognitive function, and experiences vary widely by income, education, and lifestyle. Pew Research Center

Healthy aging depends not only on biology but also on supportive environments, social connections, and access to healthcare.

Changing family structures and intergenerational dynamics influence caregiving and social support for older adults.

Communities often segregate age groups, limiting meaningful interactions between generations, which can affect social cohesion and well-being.

Policies addressing healthcare, social security, and long-term care are critical to accommodate the growing elderly population.

Education and awareness programs can reduce ageism and promote inclusion, while fostering opportunities for older adults to contribute to society.

Longer life spans provide opportunities for continued learning, new careers, volunteering, and pursuing passions.

Positive social ties and intergenerational engagement can enhance quality of life and reduce loneliness

In summary, aging in society is not merely a biological process but a social one, influenced by cultural norms, policies, and community structures. Addressing ageism, supporting health and well-being, and fostering intergenerational connections are key to ensuring that aging populations can thrive and contribute meaningfully to society.

Too much exercise and you risk injury, too little and you lose flexibility and strength. But as we age, the line between too much and too little becomes finer to navigate successfully. If we don’t do enough, we not only lose strength and flexibility, but we become more rigid and stiffer due to arthritis and are therefore more prone to falls or injury. If we over exercise, we are equally more prone to injury, but our bodies begin to ache more, especially our knees and shoulders. Our bodies are telling us we are overdoing it. They are demanding rest to recover. So true! You need to listen to your body.

My great uncle, mentor, role model and a protégée of my late father, Olusegun Osoba turned 87 last Wednesday. He was born on 15 July 1939 in Osogbo, Oyo State (now Osun State), to Pa and Mrs. Jonathan Babatunde Osoba.

I knew Broda Segun, as we used to call him and our other uncles in the Papa Makanju household in the early sixties. The others were our elder cousins, Winston Oluwole Makanju (Bros Olu), the renowned surgeon of blessed memory, his immediate brother, Major Bankole Makanju (Bros Banks), retired soldier and lawyer and Toyin, their youngest brother whom we called Skiddo and later TeeMaks, also of blessed memory.

Broda Segun has had a long relationship with the Makanjus from their days at Apongbon where they stayed before moving to Apapa. Those were happy days.

We saw in these ‘uncles’ characterological traits worth emulating. They were senior men and had passed through college: Bros Olu was in medical school and Broda Bankole was already in the University of Ibadan before traveling to the Soviet Union to bag and LLM in International Law. Then, Broda Segun had passed out of Methodist Boys High School and had earned his diploma in journalism from the University of Lagos. They were role models, especially broad Segun who was always sharply dressed and had a permanent smile on his face. We loved him then as we still do. To cap it all, he was also a journalist like our father and also worked with the Daily Times.

Having gravitated to him, I lashed on to him and followed him wherever he went, including raiding his wardrobe for T-shirts which were rare items. As a Lagos boy, he must have been a frequent patron of quay-side on the Marina where there were boutiques that specialized in imported attires brought in by the ubiquitous ‘sea-men’.

Before we knew it, Broda Segun graduated from his trademark scooter to the proud owner of a white Peugeot 404 and you could not see his brake lights again. He was a ladies man with the envied reputation of a soul man, hence the sobriquet ‘Baba ebo’. By then he had become a rising big shot in the press.

As a resourceful and fine reporter, he had developed an incomparable network of contacts unsurpassed by that of any newsman of his time. I once followed him into the inner sanctum of the ministry of defense to visit Gen. Abisoye.

It was Broda Segun that broke the exclusive story about the whereabouts of the kidnapped and slain Tafawa Balewa, the first Prime Minister after the January 1966 coup. As a journalist, that was his magnum opus. No doubt this would be followed in later life with his leadership role during the Murtala coup of 1975. His yeoman’s role on that day, his demonstration of uncommon courage and sagacity would lead to his beingelevated to the editorial chair of the Daily Times creating a chain of events that would lead to the upheaval in that company and ultimately the retirement of his mentor, late Alhaji Babatunde Jose.

History of the events of that time has been kind to him. He had never been branded as a usurper but he would go on to become General Manager of the Herald in Ilorin and by a twist in the tail of history, Osoba returned to the Daily Times as its Managing Director and to Cooper Road, the official residence.

Osoba had served as international correspondent for the BBC, The Times of London, Newsweek, and UPI, and held leadership roles such as President of the Newspaper Proprietors Association of Nigeria and board member of the International Press Institute.

His metamorphosis and transitioning into politics saw Osoba as a member of the Constituent Assembly (1988–1989), and later served as Governor of Ogun State twice: first during the Third Republic (1992–1993) and again in the Fourth Republic (1999–2003). He was a founding member of NADECO and even though was not exiled, he fought on the barricades to liberate us from the clutches of military dictatorship.

Broda Segun is celebrated for his integrity, mentorship, and principled leadership, blending journalistic rigor with political acumen, and remains a respected elder statesman and kingmaker in Nigerian politics. More than these, he is a quintessential omoluabi in all its ramifications. He is also generous to a fault. During my Abeokuta days, he would ask his secretary to locate me wherever I was and ask me to see him before going to Lagos. It was coded: he had a gift to send to my father. Even if it’s a piece of ‘mijin goro’.

Broda Segun’s life exemplifies a dedication to truth, democratic values, and public service, leaving a lasting impact on both Nigerian journalism and governance.

As he turned 87, we thank God for his life. Many who were his schoolmates are no more. His longevity has not been by his power but the grace and benevolence of God. We pray for his days to be long, and his new age blessed by Almighty God. May Allah continue to be pleased with him, Amen.

Barka Juma’at and a happy weekend

In the Quran life in this world is an inseparable part of a continuum, which gives our life a context and relevance. In this perspective, the life of the individual is made meaningful and enriched inasmuch as it is full of ‘good works’. Life in this world leads to the afterlife, a belief which is fundamental in the Quran. The afterlife is not treated in the Quran in a separate chapter, or as something on its own, for its own sake, but always in relation to life in this world.

Linguistically, it is not possible in the Quran to talk about this life without semantic reference to the next since every term used for each is comparative with the other. Neither has a name specific to itself, or independent of the other. Consequently, the frequency of the terms in the Quran is the same, in the case of dunya and akhira – each appears 115 times.’

There is a reference, direct or indirect, to one aspect or another of the afterlife on almost every single page of the Quran. This follows from the fact that belief in the afterlife is an article of faith which has a bearing on every aspect of the present life and manifests itself in the discussion of the creed, the rituals, the ethics and the laws of Islam. In discussing the afterlife, moreover, the Quran addresses both believers and non-believers. The plan of two worlds and the relationship between them has been, from the beginning, part of the divine scheme of things:

“Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your ‘partners’ who does anything of that? Exalted is He and high above what they associate with Him.” (Quran 30:40) See also Quran 50:40 and 67:2

Believers are frequently reminded in the Quran; But fear Allah and know that Allah sees well what ye do. ‘ (2:233). ‘ see also (Quran 36:83)

Do our thieving elites who conspired to carry out the heist of our exchequer believe in the afterlife and their eventual meeting with their maker and accounting for their deeds in this life? How did they impoverish the masses and pauperized them? Do they for once realize that that day will eventually come when they will bid goodbye to this world and translate to another dimension referred to as the Afterlife? Do they believe in the Resurrection? If they do, they will turn a new leaf and put an end to all their shenanigans. One man will not pinch N1 Trillion meant for development of the commonwealth.

As a belief in the afterlife is so fundamental to Islam, it is only right that Muslims should regularly be reminded of it not only throughout the pages of the Quran but also in their daily life.

Regrettably, our leaders are not impacting positively on our lives. Basic welfare is not being provided, while we are left to fend for ourselves; from security, to light, water, healthcare and even our own graves when we die. They sit on the people’s rightful wages while they spend money as if they grow it in their backyard. While the workers trek to work and develop blisters on their feet, these wicked folks ride in the most expensive SUVs money can buy and even provide the same for their wives and children, including their concubines. We have bad news for them; the end is near.

We have been warned in the good books about the coming apocalypse but we are not taking heed nor making efforts to tidy our affairs. Both the Bible and the Quran are agreed on the coming of the End, they are equally agreed that no one knows when the ‘Hour’ will come except God. (Quran 79:42-46)  See also (Quran 7:187); Mark 13:2 corroborates the above verse: But of that day and that  hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. See also (Quran 54:1), (Al-Anbiyaa’ 21:1) and (An-Nahl 16:1).

Except for the theme of monotheism, the Quran speaks more of the coming Qiyamah – also known as the Resurrection, the Day of Judgment, Day of Gathering, and the Great Announcement – than of any other topic.

The bottom line is that the whole concept of Qiyamah is about the accountability ofhumankind for its actions, either of omission or commission. In the end we will allaccount for our actions. There are doubters who hold the belief that everything ends here and that man only lives once and after death, it all ends. As they wrongly say “Ojo’ku lojo’sinmin’.

Surah Qiyamah, Ayat 1-15 is out to answer those who hold this erroneous conviction.(3. Does man think that We shall not assemble his bones) (4. Yes, We are able to put together in perfect order the tips of his fingers.) This is Allah’s answer to the disbelievers saying “life is once.”

The Holy Prophet (SAW)  also said; If the leaders do not govern according to the Book of Allah, you should realise that this has never happened without Allah making them into groups and making them fight one another.’ (Ibn Majah). This is the order of the day, intra elite squabbles.  ‘Ali ibn Abu Talib said, “The Prophet (SAW) said: ‘If my Ummah bears these traits, tribulation will befall it.’ Someone asked, ‘What are they, O Messenger of Allah?’ He said among others: ‘When any gain is shared out only among the rich, with no benefit to the poor; when a trust becomes a means of making a profit; when paying Zakat becomes a burden;” Tirmidhi. No doubt these are happening now in our society, when a few people, numbering less than 5,000 sit on the patrimony of 200 million people: It is a sign of the Apocalypse!  

Lest we forget: Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travellers and beggars and to liberate those in debt and bondage; those who keep up the prayers and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity and times of danger. These are the ones who are true, and it is they who are aware of God.  (Quran 2:178). May we be worthy of His Grace, the day we meet our Maker! Amen.

It was Immanuel Kant who said: “The drama of this life is not complete; There must be a second scene to it.  Therefore there must be another world, where justice will be carried out”.

Divine wisdom and justice necessitate the resurrection of the dead and judgment in an afterlife:  see (Quran 15:85)

Believers are taught in the Qur’an to pray: Lord, give us good in this life and good in the Hereafter. (Quran 2:201)

Barka Juma’at and a happy weekend

O mankind! Do your duty to your Lord, and fear (the coming of) a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the promise of Allah is true: Let not then this present life deceive you, nor let the Chief Deceiver deceive you about Allah. (Quran 31:33)

 After eleven years of supposedly relentless APC war against corruption and waste in government, one is saddened to come to the realization that nothing has changed.

There are many culprits for this pandemic of rabid puppies that is about to swamp the entire nation and infect the international community in the process. They include a dysfunctional and kleptocratic political class, a thieving bureaucracy, a disoriented traditional institution, a disordered military profession, a paralyzed police force, an alienated and enfeebled citizenry and a corrupt and corrupting spiritual merchant class that preaches the virtue of prosperity without commensurate hard work. – Tatalo Alamu

Corruption and crime are endemic sociological occurrences which appear with regular frequency in virtually all countries on a global scale in varying degree and proportion. Individual nations each allocate domestic resources for the control and regulation of corruption and crime.

Strategies to counter corruption are often summarized under the umbrella term anti-corruption. Corruption is a form of dishonesty or criminal offense undertaken by a person or organization entrusted with a position of authority, to acquire illicit benefit or abuse power for one’s private gain. Political corruption occurs when an office-holder or other governmental employee acts in an official capacity for personal gain. Corruption is most commonplace in kleptocracies, oligarchies, narco-states and mafia states.

A cursory glance at recent corruption scandals will give us a glimpse into the sordid matter.

The case against former Attorney-General of the Federation and Minister of Justice, Abubakar Malami, involves multiple charges of money laundering, conspiracy, and unlawful acquisition of assets. The EFCC has filed 16 counts against Malami, his son, and an associate, Hajia Bashir Asabe, over alleged illicit financial transactions spanning several years. The charges allege that no fewer than 30 high-value properties worth about ₦212.8 billion were acquired through proceeds of unlawful activities. The case has garnered significant media attention and is being prosecuted by the EFCC.

The Betta Edu scandal involves allegations of corruption and financial misconduct by the Minister of Humanitarian Affairs and Poverty Alleviation, Dr. Betta Edu. She was suspended by President Bola Ahmed Tinubu in January 2024 after being accused of diverting ₦585 million into a private account. The Economic and Financial Crimes Commission (EFCC) is investigating the case. The case remains inconclusive as nothing has been heard of it since her suspension, reinstatement and final replacement.

The case against former CBN Governor Godwin Emefiele involves allegations of $4.5 billion fraud. Emefiele has denied any wrongdoing, asserting that his actions were in line with the law and national interest. The case is still inconclusive.

The case against Sambo Dasuki involves allegations of criminal breach of trust and fraud amounting to N33.2 billion. Dasuki, along with Aminu Baba-Kusa and two companies, faced a 32-count charge. The case has been ongoing since 2015, with Dasuki first arraigned on December 14, 2015, and re-arraigned on May 11, 2018. As of the latest updates in late 2025, Sambo Dasuki remains in Nigeria, attending his ongoing trial, and has not been reported as incarcerated. His legal proceedings are still active, with the court allowing the EFCC to finalize its witness list and evidence before he opens his defense. The case continues to attract attention due to its long duration and the high-profile nature of the allegations.

Yahaya Bello, the former Kogi State Governor, is facing multiple legal challenges due to allegations of fraud and corruption. The Economic and Financial Crimes Commission (EFCC) has filed charges against him, accusing him of misappropriating state funds and committing financial misconduct during his tenure. Bello has been granted bail in both the Federal Capital Territory High Court and the Federal High Court cases, with bail amounts set at N500 million. The trial is ongoing, with the court’s jurisdiction upheld in dismissing applications to quash the charges. Bello remains an active political player that belies his corruption travails. This is Nigeria.

Former Kaduna state governor Nasir El-Rufai is facing 10 charges of corruption and money laundering in the Federal High Court. The Independent Corrupt Practices and Other Related Offences Commission (ICPC) accused him of inflating severance pay by N579.7 million and fraudulent dollar deposits. El-Rufai allegedly received $817,900 through various unlawful bank deposits over the years while in office as governor. He is also facing criminal charges of wire-tapping.

There are more high profile cases too numerous to be listed in this short account. However, suffice to ask whether these crooked elite can make the kingdom. Yet, our anti corruption outfits continue to fight corruption but with modest success:

The Economic and Financial Crimes Commission (EFCC) has reported significant achievements in the fight against corruption and financial crimes in Nigeria. In 2025, the EFCC has secured over 7,000 convictions, with 4,111 of those reported in 2024 alone. The agency has also recovered over 365 billion naira in asset recoveries in 2024 and 500 billion naira cumulatively by 2025.

The increasing number of prosecutions and convictions, with associated refunds of large sums of money, is still ongoing.” But that is as the story goes. Corruption was not forced into hibernation or retreat.

The late sage, Obafemi Awolowo said “The pursuit of wealth is not a bad thing in itself because without the food and comforts which wealth provides, life will be penurious and drab. But always remember that any wealth accumulated on a selfish basis, at the expense of the State in defiance of social justice, helps to create a disorganized society in which everybody will eat everybody and no one person can be safe”.

It is becoming increasingly clear that it is a sin and unpatriotic for anyone to remain honest under this condition!  How do you want to explain your condition of poverty and impoverishment to your children and children’s children? What would you tell them you were doing or where you were when their friend’s parents were looting the commonwealth? Where were you when the Police and the staff of the Niger Delta Development Commission (NDDC) shared N3.14 billion as palliatives for the COVID-19 pandemic? Were they resurrecting their dead colleagues who had died of Coronavirus?

No wonder someone said we are ‘fantastically corrupt’. Islam enjoins Muslims to play a proactive role in the anti-corruption campaign. It is seen as a veritable amal (right moral action); an act of great social benefit that elevates the standing of the ummah and the country.

Fighting bribery (rashwah) and corruption (fasad) is an integral part of the teachings of the Quran and Hadith. The Quran prohibits “devouring/misappropriation of the property of others” see Quran 4:29 and 2:188, which is a broad concept that subsumes such other offences as fraud, hoarding, theft, and gambling. The text also condemns those in authority who spread corruption and mischief among people, bestowing favors on some and oppressing others (Quran 28:4 and 89:10-12).

Overwhelmingly, institutional weakness enables most politically exposed persons to walk free. In 2022, Buhari granted pardon to two convicted politically exposed persons.

The NNPC, the Nigerian Ports Authority, the Nigerian Police Force, Customs and other graft-prone agencies have not been thoroughly cleansed.

A suspended Accountant-General of the Federation allegedly was able to steal N109 billion out of which he has returned N30 billion, according to the EFCC. What happened to the huge balance from the heist? And he is not yet in jail!

Many of the corruption cases, particularly the high-profile ones, remained pending before the courts due to administrative or procedural delays.

During the last administration, cases of budget padding were rampant. The ICPC revealed that MDAs ‘padded’ the 2021 budget to the tune of N300 billion. They allegedly ‘padded’ the 2022 budget with duplicated projects worth N100 billion. Yet there were no publicly known consequences for the complicit lawmakers and civil servants.

In 2021, an NGO compiled a list of 25 top corruption cases linked with stolen or mismanaged funds worth N900 billion, which the government was investigating but were left dormant.

A classic case is the story of how the National Emergency Management Agency (NEMA), spent the approved $8.5 million budget for the immediate evacuation of about 5,000 Nigerians stranded in Poland, Romania and Hungary when the Russia-Ukraine war started.

According to a copy of its response to a FOI request, NEMA spent $3,546,912.48, €84,952 and N36,480.

The total amount spent to evacuate 1,500 persons from three European countries to Nigeria in 10 days in March 2022, when converted into naira, is N1,543,513,266.944 (approximately N1.5 billion).

The document shows that the agency paid $2,224,000.00 to three airlines – Air Peace Limited received $1,224,000.00; Azman Air Limited received $500,000.00 and Max Air Limited also received $500,000.00.

NEMA also said 1497 returnees were paid $100 each, totaling $149,700.00 to empower them to their various destination after they landed safely in Nigeria.

Other payments for logistics and other items include payment to the Refugees Commission (Logistics) – $82,737.34, which is equivalent to N33,770,900.00, payment to the Ministry of Humanitarian Affairs Ministry (Logistics) – $14,318.51(USD) (equivalent to N5,925,000.00), payment to Foreign Affairs Ministry (Foreign Mission) – $1,076,156.63, another payment of Foreign Affairs Ministry (Foreign Mission) – €84,952.00 and payment to the National Emergency Management Agency (NEMA) for (Logistics) – N36,480,000.00.

This indicates that the agency did not exhaust the government-approved $8.5 million budgeted for the evacuation mission during the Russian-Ukraine war, leaving a balance of $4,793,504 (N1,983,551,999.256) left. We were not told what happened to the balance, but you are free to let your imagination run wild!

Evacuation of Nigerians from Sudan, created another avenue for ‘chop chop’. The government voted $1.4 million for the exercise. While most nations sent in their Air Force planes to evacuate their nationals, our people resorted to hiring buses to transport people from Khartoum to Aswan in Egypt where aircrafts would then fly them back to Nigeria.

That was not the scandal, imagine hiring buses from Khartoum to Aswan for the sum of $30,000 per bus. Wow!

We might not know the new formula that would be unveiled with the current evacuation of our people from South Africa. It is possible we will embark on mfecane or another forced migration or ‘great trek of heroic dimension’ from Jo’burg to Lagos.

Presently we are being regaled with another saga of an alleged Presidential Foreign Intervention Promotion Council (PFIPC) which incidentally worked itself into the National Budget, secured offices in the National Secretariat and had been operating from there; holding meetings with foreign missions, sending note verbal to foreign embassies and holding world conferences in Abuja and operatiuon accounts with banks and the Central Bank of Nigeria. Fantastic country.

A question that continues to agitate the mind of spiritually minded people is whether these perpetrators’ of transgressions, iniquities and corruption in the land will make the kingdom?

But those who break the Covenant of Allah, after having plighted their word thereto, and cut asunder those things which Allah has commanded to be joined, and work mischief in the land; — on them is the Curse; for them is the terrible Home! (Quran 13:25)

Barka Juma’at and a happy weekend

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LAST LINE:

Bearer Keks add another year. Last Wednesday 1^st of July was the birthday of my favorite cousin, Mr. Fatai Akintola Kekere-Ekun, a quintessential good man,  Bearer of no mean standing, and the ‘First man’ of the Judiciary! The birthday was heralded by thunderstorms and unprecedented rainfall and deluge of Noahkian proportion. But not the ‘rainfall according to the convention of Crescent Bearers, as Bearer Keks was up there in Abuja, far from the maddening floods. We wish him many more years in good health and vitality and in the service of mankind. May your days be long. Salaam