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Friday Sermon: The Twilight of Life: Journey into the End of Days: Latif Adisa Adejumo at 80

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By Babatunde Jose

Human life is a journey that can be compared to a day from dusk to dawn. Elaborate with reference to ‘The Seven Ages’ by William Shakespeare. The cycle of life from birth to death is inescapable and we should play the roles assigned to us at various stages just like professional actors

A human being’s journey of life is like a day. When he is an infant, he is very gentle and sweet – just like dawn. Slowly, when he goes to school, he is lazy just like in the morning. Then he is a lover filled with illogical thoughts. Then he plays the role of a soldier, very angry, just like the scorching sun of the noon. Slowly, the age shifts, just like the temperature of the sun. Now he is full of advice and good thoughts. Then he becomes a slippered pantaloons, just like the setting sun. At last, comes a halt to his life and he has nothing, like the darkness of dusk.

Dawn is young and energetic, beautiful and peaceful, just like a newborn child. His life is calm and not chaotic. He brings with him hope and love, just like every sunrise. As the day commences, every living soul loves the mild sunlight, just as everyone loves a child. Noon is the time the sun shines bright and brims with all the emotions as if trying its best to please every soul touched by its rays. Similar is the state of a human when in love.

The wings of time fly and now the sun is no more bright, yet strong enough to make its presence felt. Then comes evening, which shows the sun is about to set and its rays are very mild. One, in this phase, is old and needs support. As it is the time for the sun to set, so is there a time for one to leave this world. Yet, both leave with the promise to return, be it in the same form or another, and travel their journeys of life all over again.

Slowly but surely, the landmarks of one’s childhood, youth and adult years disappear, and so do those one spent those years with. And there are other sorrows as well.

For those who have had an active life; retirement and progressing age bring feelings of uselessness and despair. Those who have worked their entire lives now find it difficult to kill time since their lives previously revolved around their work schedules. The lack of activity or involvement is a major cause of depression among the elderly. With fewer responsibilities on their shoulders and not having tasks to do, they often begin to lose purpose in life and begin to think that they are now useless and sometimes even a burden on the family and society.

For many parents, a time comes when their children are no longer with them; some leave for greener pastures while others may consider a nuclear family as better suiting their lifestyle and hence move out, leaving the parents alone.

The parents may be well provided for and may have other people or domestic help caring for them and doing their chores, but the very thought that they are away from their children adds a feeling of loneliness to depression.

Alhaji Nasir is one such senior member of society who spends almost every evening with a couple of like-minded (and like-aged) people from his community. Presently, he is working on establishing a small computer centre and library around the nearby mosque.

This is just one example. There are so many ways in which the elderly can make the most of the time on their hands and keep themselves busy. They can pick up hobbies and interests for which they didn’t have much time when they were professionally busy; they can read books (or write books, for that matter) or help with small routine chores around the house. The key is to keep oneself busy and useful. Don’t count the years that have passed; count the ways you can make the remaining one’s matter.

It should be remembered that from 60, after attaining the evening of life, the time remaining on this terra firma can never be as much as the time spent. Each day in the twilight of time becomes an added grace. It is therefore a signal to start tidying up our affairs.

Our thoughts are – nominally – free to go in any direction at any time of day or night. In practice, perhaps far more than we dare to admit, they remain tightly tied to wherever we happen to be on the Earth’s twenty-four-hour axial journey around the Sun.

There can be no more resonant span in this rotation than the interval we know as dusk, when the sun slips below the horizon and throws its beams across the lower atmosphere, rendering the sky – for up to forty minutes in the northern latitudes, and as little as twenty minutes in the equatorial ones – neither quite light nor quite dark.

There might be many sorts of dusks around the world, but what they whisper to us tends to be very similar. Harald Sohlberg, Spring Evening.

Throughout daylight hours, we are invited to be purposeful. Our horizons are limited to the human world. The shadows are short, and our perspectives can grow so too. We push our miniscule part of history forward a few more millimeters: we send emails, call meetings, attend conferences, write a paper. With the sun high in our meridian, we grow tall in our own estimations. We make plans, we accuse someone of disrespecting us, we get frustrated with our progress.

But then comes dusk with its range of contrary messages. A narrow band of cloud many miles away turns a brilliant crimson. Distances we had forgotten about make themselves felt. We are no longer the measure of all things. Whatever has agitated us recedes in importance. The moment bids us to loosen our mind’s fervent hold on the memory of the missing document or the course of the tetchy meeting; for the first time in many hours, we know viscerally that these things, too, will pass. Harald Sohlberg, Spring Evening.

Dusk invites all of us – the desperate, the anxious and the arrogant – into the shelter of night, where grown-up priorities can weigh less heavily on us. There is nothing more we can do to alter anything now; we will have to wait and keep faith. We must stop grandstanding. And for a few especially pained ones among us, dusk is there to confirm that it might all be OK, despite the hatred, the shame and the ignominy.

The miraculous thing about every day – often missed by people who are extremely busy, content or conceited – is that it will inevitably end. However dreadful it has been, and some days are mightily so, it will reach a close. And all the things that draw their seriousness from the height of the sun will be dimmed by the approach of night.

How unbalanced we would be if – through some technological innovation – we managed to banish night altogether. Dusk saves us through erasure. Without dusk, there would be no more recalibration and no time for our arrogance to abate nor for our anxiety to be absorbed. We can be grateful that, despite all our gadgets and our pride, the wisdom of dusk is only ever a few hours away.

Unfortunately for man, the dusk does not promise a new dawn. It marks the journey to the end of days. It’s a journey of no return. 

Talking about the twilight years of man, we come to the realization of the entry of our big brother, Latif Adisa Adejumo, who today moves up to the 8th floor of life. Like his late father before him, he is a quintessential good man. My late father met his father in 1948 and they bonded and developed a friendship that developed into inseparable brotherhood. Brother Latif was just 4 years old then.

Writing in his epic book. ‘Walking a Tight Rope’ my father had this to say about his friend: “ . . .  (1948) I met Abdul Raheem Akande Adejumo. At the end-of-Ramadan Eid prayer at Obalende, Lagos, a man beckoned to me to come on his mat. When the prayer was over, the man introduced himself to me as Raheem Adejumo, a police sergeant in the Special Branch (Intelligence). We shook hands and he invited me to have a drink with him in his one-bedroom apartment at Igbosere Road. . . . Three years later, he retired from the Police Force as an Inspector, but he has remained my most trusted friend and confidant, after my father.

“When I was going to England for attachment to UK newspapers in 1951, he was tempted to go for law studies. His elder brother, Alhaji Brimoh Adejumo wanted to finance his studies. But my friend calculated the cost of five years stay in England and decided that he could use the money to trade with real benefit.

“By the following year, he left the Police and started trade with money provided by his brother. Today, he is the Chairman of Adejumo Fam Nigeria Limited, a wealthy businessman, a philanthropist and one of the leading promoters of lawn tennis in Nigeria.”

It is fortuitous to note that when the late Jose and late Adejumo met in 1948, Adejumo had a 4-year-old son, Latif who had lost his mother. He would remain in his father’s apron until Papa remarried and started having other children. But Latif would forever remain his father’s pet-child, his eyes and ears and his right-hand man, following in the business started by his illustrious father.

Brother Latif, as we all fondly call him, has been an inspiration to us all. Studied Textile Technology in Manchester and came back in 1971 to take a position in his father’s business. He has since retired from active business involvement but not from life.

A devout Muslim and religious leader in NASFAT, Brother turns 80 today and we pray that Allah will preserve him and grant him many more years in good health.

“Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden like that which Thou didst lay on those before us: Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; help us against those who stand against Faith.” (Quran 2:286)

Barka Juma’at and happy weekend.

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Islam

Friday Sermon: Concept of Compassion in Islam

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By Babatunde Jose

Compassion in Islam is not merely a sentiment but an attitude that should be practiced in daily life. By adopting compassionate values, Muslims are expected to cultivate communities characterized by kindness, mercy, and harmony, aligning with Islamic teachings that advocate for mercy to the entire universe.

Compassion literally means “to suffer together.” Among emotion researchers, it is defined as the feeling that arises when you are confronted with another’s suffering and feel motivated to relieve that suffering.

It is said that compassion entails certain elements that apply to the self or others: 1) recognising suffering, 2) understanding the universality of suffering in human experience, 3) feeling for the person suffering and emotionally connecting with their distress, 4) tolerating any uncomfortable feelings aroused.

Compassion also involves three elements: Kindness, mindfulness, and common humanity.

Compassion involves allowing ourselves to be moved by suffering to help alleviate and prevent it. An act of compassion is one that is intended to be helpful. Other virtues that harmonize with compassion include patience, wisdom, kindness, perseverance, warmth, and resolve.

Being compassionate is often termed applying the Golden Rule: “Do unto others as you would like them to do on to you.”

Many people think jihad is more central to Islam than compassion. But this is not so. Compassion is far more central to Islam than jihad. In fact, compassion represents the true spirit of Islam and compassion is far more vital to Islamic teachings than anything else.

There are certain keywords in the Quran which are greatly stressed of which four are very often repeated i.e. rahmah (The name “Ar-Rahmaan” is mentioned 55 times in the Quran. It is also mentioned 133 times in the basmalah.) , ihsan– benevolence, ‘adl-justice, and hikmah-wisdom.

A Muslim begins everything by reciting Bi Ism-i- Allah al-Rahman al-Rahim (i.e. begin in the name of Allah Who is Compassionate and Merciful). Thus a Muslim is supposed to invoke Allah the Compassionate and Merciful at every step.

The concept of sustenance of the whole world itself is based on His Mercy and Compassion for everything He has created. In fact, rahmah is so central to Allah’s existence that it embraces all that exists in the universe (wasi`at kulla shayin) see Surah Ghafir, Quran 40:7.

Allah sent His Messenger Muhammad (SAW) also as the Mercy of the World (21:107). Thus the Prophet of Islam also represents universal mercy. As the Messenger of Allah he is representative of His Mercy and hence the Prophet (SAW) himself is known as rahmatan lil alamin (mercy of the worlds). Thus a true follower of the Prophet (SAW) has to be merciful and compassionate as humanly as possible. Anyone who is cruel and is insensitive towards the sufferings of others cannot be a true follower. This aptly applies to our leaders.

This is a great pity that Muslims themselves except the sufis and their followers have forgotten the emphasis of the Holy Quran on the quality of compassion. The Sufis lay tremendous stress on compassion. Their very fundamental doctrine is what is called sulh-i-kul i.e. peace with all which means no violence and no aggressiveness. The majority of Muslims, of course, follow sufi approach. It is only some frustrated fringe groups of Muslims who keep on talking of jihad and power. These are ISIS, Boko Haram and other fringe groups.

It is important to note that in the Quran there is no concept of war of aggression and no concept of permissiveness of violence. Even where permission of war has been given it has been given to defend and protect rights of the oppressed and exploited, and not for achieving power.

There is no verse in the Quran which permits violence for territorial conquest or for achieving power. War has been qualified in the Quran by the words fi’ sabilillah i.e. in the way of Allah. Thus a war can be fought, only in the way of Allah.

And what is the way of Allah? Allah’s way is of justice, Allah’s way is of protecting the rights of the poor and exploited. The very first verse in the Quran permitting the use of violence reflects this very well.

Surat An-Nisa’, states: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?” (Quran 4:75)

Thus explaining the import of this verse, a noted commentator Maulana Muhammad Ali says in his The Holy Quran (Lahore, 1973, pp-211), “This verse explains what is meant by fighting in the way of Allah. Fighting to deliver them from the persecution of the oppressors was really fighting in the way of Allah.”

The Quran, again and again, shows its sympathy for the weaker sections of the society in which it includes, among others, the orphans, the widows, the poor and the exploited, the slaves and other politically or socially and economically emasculated. It emphasizes different ways of helping them. This is all on the grounds of compassion. A person cannot be compassionate unless he/she is sensitive to others suffering.

The Quran shows great compassion to orphans, the widows, the poor and the slaves. It wants to liberate these poorer and oppressed sections from their situation. Zakah, a toll tax, has been made obligatory on all believing Muslims, to help these people.

Thus the Quran says,: “(Zakat) charity is only for the poor and the needy and those employed to administer it, and those whose hearts are made to incline, and (to free) the captives, and those in debt, and in the way of Allah and for the wayfarer – an ordinance from Allah. And Allah is Knowing, Wise.” (Quran 9:60)

Thus all the categories indicated in the above verse except those who administer it, are of weaker sections of society – those who suffer i.e. the poor, the needy, the captives (in war), those indebted, the slaves and the wayfarers. They all stand in need of help. A believer who is well off must be sensitive to the needs of these categories and must help them financially to remove their sufferings on compassionate grounds. Thus even for the payment of Zakat compassion remains central.

An important corollary of the concept of compassion is empathy which relates to understanding the feeling of others, putting ourselves in their position and feeling their pains and anguish. In social relations, this is a very important aspect of life that determines the essence of being your brother’s keeper, a cardinal principle of most faiths.

Unfortunately compassion is missing in the relationship between us and our leaders in this country. They are as callous as the one-eye cyclops, giving stones for the hungry instead of bread, presiding over the impoverishment of the people and their pauperization. They watched gleefully as our country became the poverty capital of the world and a land flowing with oil, milk and honey degenerated into a citadel of hunger and abject poverty and its people increasingly turned into hewers of wood and drawers of water.

They are most unconcerned with the plight of the people who have been sentenced back into the ‘dark ages’, with no light at the end of the proverbial tunnel; with water everywhere but none to drink and the country turned into one big camp of IDP. To all intents and purposes, we are experiencing a ‘Gazafication’ of the country, all because the leaders lack compassion.

Rabbana la tuzigh quloobana ba’da idh hadaytana wa hab lana milladunka rahmah innaka antal Wahhab.  Our Lord! (they say), Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure. (Quran 3:8) 

Barka Juma’at and a happy weekend

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Friday Sermon: Concept of Giving and Receiving

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By Babatunde Jose

Giving and receiving are two aspects of the same flow of energy in the universe. It’s important to be both a good giver and a good receiver. Giving can inspire positive change and healing in a world so needing it. The attitudinal healing definition of giving and receiving comes from an egoless place.

The principles of giving are regular giving, participatory giving, intentional giving, proportional giving, anticipatory giving, effective giving, and accountable giving.

In the Christian faith, the forms of giving are; Tithe, Offertory, Pledges and Thanksgiving which we must give according to proportion and purpose, out of love, generosity, conviction and willingness, because God loves a cheerful giver.

It is written in 2 Corinthians 9:6-9 about the ‘The Cheerful Giver’: The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully[a] will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that having all sufficiency[b] in all things at all times, you may abound in every good work. As it is written, “He has distributed freely, he has given to the poor; his righteousness endures forever.”

In Islam, giving and receiving are both encouraged, and are considered to have many benefits:

The Prophet Muhammad (SAW) taught that giving charity, or sadaqah, brings blessings, or barakah, into one’s life. Those who give generously may be rewarded with gains, success, and a sense of prosperity.

The Quran says, “Whatever good you send forth for your souls before you, you shall find it with Allah” (Quran 2:110).

 Among the benefits of giving to charity are: It makes you feel good; Giving to charity strengthens personal values, It’s more impactful than ever. Giving can reintroduce friends and family to the importance of generosity.

The spiritual definition of giving is that it reflects God’s character as a generous provider, emphasizing selflessness, generosity, and the desire to bless and assist needy people. Men are expected to model the behavior by giving according to the good books, which means giving freely, joyfully, and without anticipating anything in return.

The golden rule of giving is: “Do unto others as you would have them do unto you.”

The basic idea behind the Law of Giving and Receiving is to consciously participate in the dynamic flow of abundance that is the nature of life itself.

Generosity and acts of giving have been linked to improved mental health. Engaging in selfless actions can reduce stress, anxiety, and feelings of isolation, leading to greater overall well-being and happiness. Giving can strengthen interpersonal bonds.

What is the concept of giving? One is able to give to others without the assurance that he/she will receive something in return. Giving is only giving if it is done unconditionally. For a person to behave generously, the inner equivalent of gratitude has to be present. No person can act with generosity if there is not gratitude in his/her heart. He cannot give what he does not have.

For a Muslim, giving and receiving gifts is a righteous deed that can be a way to express love and respect, seek Allah’s blessings, and strengthen bonds between people:

• Gifts should be given with a pure intention, and not as a bribe or charity. The Prophet Muhammad(SAW) said, “Actions are only judged according to the intentions behind them”.

• It’s considered impolite to refuse a gift, and it can hurt the other person. If you can’t reciprocate with a gift, you should at least respond with thanks.

• Gifts should be given in line with your financial means, and should be suitable to the other person’s needs and wishes.

• Avoid ostentation when giving gifts.

• Gifts promote harmony and love between Muslims.

• Giving to others can help you develop compassion and empathy for others.

• Giving to others is a reminder that nothing we own in this world belongs to us, and that it can be taken away just as easily as it was given.

When giving and receiving gifts it should be given with a sincere intention and be a means of expressing love and respect. Sadaqah literally means “righteousness” and refers to the voluntary giving of alms or charity. In Islamic terminology, sadaqah has been defined as an act of “giving”.

Gift-giving in Islam should always begin and be based on pure and sincere intention. Giving gifts is one of the good manners that maintains and strengthens relations between the giver and the recipient. It is a Sunnah of the Prophet Muhammad (SAW) and he recommended Muslims also do this. Aisha (ra) said: “The Messenger of Allah (SAW) used to accept gifts and reward people for giving them.”

Was Sick But You Did Not Visit Me (Hadith Qudsi). Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (SAW) said: Allah will say on the Day of Judgment, ‘Son of Adam, I was sick but you did not visit Me. ‘My Lord, How could I visit You when You are the Lord of the Worlds?’ ‘Did you not know that one of My servants was sick and you didn’t visit him? If you had visited him you would have found Me there. ’Then Allah will say, ‘Son of Adam, I needed food but you did not feed Me’. ‘My Lord, How could I feed You when You are the Lord of the Worlds?’ ‘Did you not know that one of My servants was hungry but you did not feed him? If you had fed him you would have found its reward with Me.’ ‘Son of Adam, I was thirsty, but you did not give Me something to drink.’ ‘My Lord, How could I give a drink when You are the Lord of the Worlds?’ ‘Did you not know that one of My servants was thirsty but you did not give him a drink? If you had given him a drink, you would have found its reward with Me.‘ (Al-Bukhari)

Just as the Prophet (SAW) was sent as a mercy to mankind, so should we be a mercy to everyone whose lives we touch. In serving others and giving to others, we find our Lord. In His mercy, the path to Him is one of peace and improving the world around us. Only by helping others can we help ourselves. We cannot live a life of consumption and selfishness and expect to win the pleasure of Allah along the way.

It is out of the mercy and wisdom of Allah that He made serving others and creating a peaceful, compassionate earth one of the landmarks in the journey to Him. We cannot afford to ignore the suffering around us, because in those pleas for help is a call to getting closer to our Creator. In this hadith, the Prophet (SAW) tells us that if you ever hoped for a direct route to the pleasure of Allah, here it is.

Therefore, we have to revive our sensitivity to the simple acts of service we can do everyday. When we hear of someone who is sick or in need, the impulse that we feel to help should be so strong that it is impossible to ignore. Instead, many of us have desensitized ourselves to suffering because it is out of sync with the lifestyles we choose. At most, we may be persuaded to donate, but usually not more.

Yet, in the feeding of the poor, relieving the thirst and suffering, and comforting the sick lies an incredible closeness to Almighty Allah, so much that He says that He is there Himself, Glory to Him.

May Allah be pleased with us and grant us Jannatul Firdous here and in the Hereafter. Ameen

Barka Juma’at and Happy weekend

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Friday Sermon: Mysteries of Life and Death 4: Esoteric Beliefs

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By Babatunde Jose

“Some seem to take the mystery to be that we cannot know or even conceive of what being dead will be like. This might be thought to follow from the fact that most of us who are living have no recollection of ever having been dead, and thus we lack first-hand experience of what death is like.”

The nexus between life and death cannot be overemphasized. While the idiosyncratic nature and meanings of ‘life’ and ‘death’ appear to a layman as clear and distinct, it seems to be a controversial subject of debate among scholars on what these terms actually entail.

One mystery which relates to life after death is the issue of metempsychosis. Metempsychosis, also known as reincarnation, is the belief that a soul is immortal and passes through cycles of life and death in different bodies.

The theory may have originated from the teachings of Pythagoras, who may have been influenced by the Indian concept of reincarnation.

Metempsychosis is a belief that is common to many religions and philosophies across the world. It was once prevalent in many parts of the world, but is now more commonly associated with Asia, especially India.

Eastern religions such as Hinduism, Jainism, and Buddhism have different beliefs about rebirth. Christianity and Islam have largely rejected reincarnation, though some sub-sects are still interested in it. Theosophical society and other mystic and esoteric schools have their own unique descriptions of rebirth.

It is natural for humans to be curious about death, including the death of others. Death is a universal human experience, and understanding it can help us make sense of our own mortality and the meaning of life. Additionally, death is often surrounded by mystery and uncertainty, which can make it even more intriguing.

Transmigration of souls is a topic which evokes emotive arguments but which is never resolved because it relates to spirits, paranormal and supernatural phenomenon that are not amenable to empiricism. However, there are some aspects which defy rational explanations, hence the mystery. One of such phenomenon is the Akudaya syndrome.

The same goes for the Abiku phenomenon which with the advances in healthcare and improvement in infant mortality the scourge has been considerably reduced, but cannot be dismissed.

According to late Professor Sophie Oluwole, “African Traditional thought claims three types of justification for the belief in reincarnation (Oluwole, 1996). The first is family resemblance, in which case, children resemble their dead ancestors, having some physical and mental features identical with theirs. Secondly, the unnatural and circumstantial marks made on some people, such as gunshot and deliberate deformities on the dead do also reappear on the child that is born. This cannot adequately be explained as a biological family trait. The deformities mete out on the bodies of the babies out of desperation to stop them from coming back, appear on those children when they are reborn. The third justification is memory transfer. This is attested to by the stories of children who could recount real life experiences of their ancestors with astonishing details, yet had no first hand access to the stories of such ancestors. All these justifications for reincarnation are well maintained among the Yoruba people as well.”

The mystery of life and death along with the concept of soul and body is a deep philosophical matter and it requires great rationality, prudence, contemplation, observation and intensive study and analytical research to understand it.

Akudaya is a supernatural phenomenon in Yoruba culture that involves the dead coming back to life, often after burial, and in places where they were not known in life. The story of Iya Risikat narrated here is a case in point.

Dayo, a job seeker in Lagos relates his experience: “Iya Risikat was a popular Ewa Agonyin seller in Brown Street in Ipaja, Lagos. After my secondary school, I left Ekiti to settle down in Lagos with my eldest brother in Ipaja. After my first week in Lagos, I decided to familiarize myself with my new environment. After walking some distance, I saw the shop of the famous Iya Risikat, the Agonyin beans seller.

“On getting there, I was shocked to see Iya Titi; a woman who had died in an auto crash along with her husband many years ago in my village in Ekiti.

“I could not believe it and immediately I ran home and narrated my finding to my brother. He picked up his phone and called our mother in the village to tell her that “Iya Titi is not dead”. Before he could hang up the call, my mother had already told her neighbors that Iya Titi was seen in Lagos selling beans.

“Before dusk, her relatives had already sent emissaries of five family members to investigate the assertion. Before the emissaries could get to Lagos, the news of Iya Risikat’s death had already gone viral throughout the whole area.

“The emissaries arrived in Lagos, but Iya Risikat’s body had already been laid to rest according to the Muslim rite. When they got there, they met everyone crying including her husband and the kids. The emissaries never believed until they saw a big family picture of her sitting beside her husband and children”.

Not only had she started another family in Lagos but had died twice. How do we explain this? Yet: “Man is destined to die once, and after that to face judgment” (Hebrews 9:27).

It would not be the last of such stories. A man died in Zimbabwe and was seen by his cousin in New York, he claimed he was there on holidays. Another woman died at childbirth in Lagos and was sighted at Alagomeji entering a bus going towards Oyingbo; she claimed her husband sent her to Oyingbo market. Kunle picked up a lady at a party and brought her home, after getting into the act, he saw her off to her house. She entered her yard in his presence. Next day he went to visit her. After the people in her house interrogated him, they then told him the lady in question had died months ago and could not have been possible. How then do we explain the bizarre story?

A good example of transmigration or bodily resurrection is the all-time story of the resurrection of Jesus in 33 AD. See (John 20:11-18). Jesus wasn’t the only one believed to have risen from the dead. Stories of resurrection appear in ancient cultures around the world. See History Channel.

Jesus said of John the Baptist, “He is Elijah who is to come” (Matt 11:14), which some say is figurative and means that Jesus was talking about the spirit of Elijah coming on to John the Baptist. Spirit or body, it is still a phenomena of transmigration.

The most common view has been that, at death, the soul immediately goes to be with God and there is a continuity of personal existence. There is no interruption of life at the end of this life, but we continue to be alive in our personal souls upon death.

Why then are we scared of death? This can be related to fears of the unknown, of non-existence, of eternal punishment, of the loss of control, or fear of what will happen to the people we love.

In a sense, death is the ultimate purveyor of perspective. It helps us see trivial things for what they are—and face up to the fact that much of what we worry about and consume ourselves with isn’t so important after all. Reflecting on death can help us stop fretting about things that are outside our control. Thi ngs that are metaphysical and supernatural.

One of the most important teachings of the Qur’an is the survival of the soul after separation from the body, and that death is not the end of human life, but is an appendage to another life. All verses in the Quran which are about resurrection also indicate the immortality of the soul.

However, not everything can be known by man with our current mind and intelligence that are far limited to perceive such paranormal phenomenon.

But, one thing is very clear: Human mind’s greatest weakness is to make concepts that fit into its belief and then believe it is the absolute truth. Such diverse beliefs have led to the origin of religions. Each religion and each spiritual teacher differs in their view of existence or mechanism of rebirths. However, there cannot be many truths. So it appears that the “Truth” is beyond the reach of the mind. The only sure thing is that death is inevitable. Thus, we all will find out sooner or later!

At the end of the day, the sterling truth about death is that it is the greatest relief from intractable sickness, miserable life, excruciating pain caused by incurable disease, and a life of misery and pain. Death puts an end to all these and brings succor to the family of the dead.

 

Inna lillahi wa inna ilayhi raji’un. Last Friday we lost Alhaji Bashiru Ayoola Bakare a director of Caverton Offshore Support Group Plc., and former Executive Director of First Bank Plc. Bashiru was a childhood friend, just as his late father Justice Bakare was my father’s childhood friend too. May Allah admit ‘Bashey boy’ to Jannatul Firdous.

Barka Juma’at and a happy weekend

 

Milestone: Hurray! Our amiable sister, Dr. Yetunde Aderemi (Hajja Yets), will climb to the seventh floor of life as she celebrates her 70th birthday tomorrow, 9th November. We wish her a Happy Birthday. May Allah preserve her, bless and bless her children, bless her new age and grant her good in this world and in the Hereafter; May her days be long.

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