Islam

Friday Sermon: Talking About the Revolution: Revisited

Published

7 months ago

September 19, 2025

Eric

By Babatunde Jose

It is self-evident that similar looking nations often differ greatly in their economic and political development. This is because of a broad multiplicity of historical institutional developments, sometimes based on very accidental circumstances, and might have engendered far reaching consequences. The openness of a society, its willingness to permit creative destruction, and the rule of law appear to be decisive for economic development: There is no doubt, it is manmade institutions, not the lay of the land or the faith of forefathers, neither is it Islam, Christianity or shamanism that determines whether a country is rich or poor.

North Africa and the Middle East were shaken by the “Arab Spring” started by the ‘Jasmine Revolution’, which was initially ignited by public outrage over the self-immolation of a street vendor, Mohamed Bouazizi, on December 17, 2010. By January 14, 2011, President Zine El Abidine Ben Ali, who had ruled Tunisia for 24 years, had stepped down; but far from abating, the revolutionary fervor against the rule of privileged elites in Tunisia got stronger and spread to the rest of the Middle East. Thus, started the ‘Arab Spring’.

In its wake, Hosni Mubarak, who had ruled Egypt with a tight grip for almost thirty years, was ousted on February 11, 2011. That same year, Muammar Gaddafi, the deposed leader of Libya, was captured and killed on 20 October 2011 during the Battle of Sirte. There followed the uncertain fates of the regimes in Bahrain, Syria, and Yemen. The roots of discontent in these countries lie in the poverty and impoverishment of the people.

Recently, things fell apart in Nepal. The country had seen political instability and grinding poverty in recent times, but the gates of hell were flung open. The parliament was burnt down. The presidential palace was ransacked. The government fled. Ministers were dragged through the streets naked and chased into rivers. The youths said they had had enough. It could happen here too.

Fifty years ago, while addressing the annual induction night of the Rotary Club of Lagos on July 12, 1975, late Alhaji Babatunde Jose declared: “The gap between the haves and have-nots in our Nigerian society,…is growing, and, unless we made up our minds and in our actions to be our brothers’ keepers, the leper, who cannot milk a cow with his fingers, will break the milk bottle with his feet.”

He then asked them if they were ever deeply touched when they were alone in their cars, driving past bus stops where thousands of men, women and children struggle to take a bus.

“Are you worried”, he went on, “that your messenger has to leave home in the backwoods of Lagos at 5.30 a.m. to avoid being late for duty at 7.30 or 8 a.m? Are you disturbed by the fact that although your family and your servant’s family eat basically the same kind of food, the difference being only in quality and quantity, that your cook’s wife pays the same price as your wife for fish, meat, milk, tea and sugar?”

He asked if they were ever disturbed when children played on the streets, simply because the government had assigned the land meant for playground to other people for erecting private houses.

“Are you concerned”, he demanded, “by the sight of people sleeping on pavements, in shops and in kerosene tin-roofed and bamboo huts in Lagos while you and I live comfortably in Ikoyi and Apapa?” – Walking A Tightrope: Powerplay in Daily Times. (University Press 1987)

We can today paint a grimmer scenario of the predicament of the suffering poor. A friend complained last week about the effect of transportation cost for his domestic workers. They are now staying in his overcrowded boys’ quarters. This scenario is replicated all over the metropolis. Rent nko? This is becoming increasingly unaffordable. Yet many have wives and children who must go to school: The breeding of ‘out of school children’.

Why do we remain poor? Is our poverty immutable, or can it be eradicated? A natural way to start thinking about this is to look at what common people are saying about the problems they face and why they need to revolt against the oppressive regimes. “We are suffering from corruption, oppression and bad education. We are living amid a corrupt system which has to change;” says the people.

Following moments of open class warfare in the late 1960s and early 1970s, battles against the political and economic order became fragmented, trade unions were attacked, the legacy of the anti-colonial struggles was eroded and the history of the period was recast by the establishment to undermine its potency. In the post-Cold War era, a new phase of protest finally began to overcome these defeats. It was one of these putsches that terminated the rule of Mobutu Sese Seko of Zaire, one of the longest standing dictators of the post-colonial era.

The global anti-war movement of the new millennium led to the biggest coordinated demonstrations in the history of protest on 15 February 2003, in which millions of people demonstrated in over 800 cities, creating a crisis of democracy around the US and UK-led unilateral invasion of Iraq. Today Iraq is still in Democratic coma!

In the years leading up to and following the banking crisis of 2008, food riots and anti-austerity protests escalated around the world in what became known in Africa as SAP Riots (protests against the IMF induced Structural Adjustment Programs). In parts of the Middle East and North Africa, protests achieved insurrectionary proportions, with the overthrow of one dictator after another.

After the Arab Spring was thwarted by counter-revolution, the ‘Occupy movement’ and ‘Black Lives Matter’ gained global attention. While the public urban square became a central focus for protest, social media became an important – but by no means exclusive – organizing tool.

The protestors today are speaking with one voice through the ubiquitous social media, about the corruption of the government, its inability to deliver public services, and the lack of equality of opportunity in the country. Nigeria’s internet usage has seen a remarkable increase, with a surge of 93.35% in monthly data usage to 1,000,930.6 terabytes in January 2025. This growth is largely attributed to the rise in Smartphone ownership, with 3G, 4G, and 5G connections reaching 98.67 million out of a total of 169.04 million connections. The country’s internet usage is also influenced by the availability of affordable entry-level Smartphones which have democratized access to digital services and streaming content and other avenues of spreading protest.

To the new protestors, the things that have held them back include an ineffective and corrupt state and a society where they cannot use their talent, ambition, ingenuity, and what education they can get. But they also recognize that the roots of these problems are political. Today, the army of unemployed youths has discovered their historic mission: vanguard of protests movements!

All the economic impediments they face stem from the way political power is exercised and monopolized by a narrow elite. This, they understand, is the first thing that must change. The ‘Lions’ of Bourdillon, Tigers of Malali, Leopards of Minna, the Pythons of Arondizuogu and other fat cats of the ‘Animal Kingdom’ must be tamed and chained. Their chokehold on our people is one main reason why we are not making progress. Not being captains of industries or commerce but, rentiers, and exploiters of the commonwealth, they have no visible investment in the welfare of society. Like the proverbial ‘sea anemone’ they are parasites who live on the hermit crab.

In fact, Nigeria is poor precisely because it has been ruled by narrow elite that have organized society for their own benefit at the expense of the people. Political power has been narrowly concentrated and has been used to create great wealth for those who possess it, such as the owners of the ‘Hilltop’ Mansions, Bullion van owners and presidential libraries. The losers have been the Nigerian people.

Whether it is in Asia, southern Africa and the Americas, poor countries are poor for the same reason. Countries such as Great Britain and the United States became rich because their citizens overthrew the elites who controlled power and created a society where political rights were much more broadly distributed, where the government was accountable and responsive to citizens, and where the great mass of people could take advantage of economic opportunities.

The Glorious Revolution of 1688 in England, transformed the politics and thus the economics of the nation. People fought for and won more political rights and they used them to expand their economic opportunities. The result was a fundamentally different political and economic trajectory, culminating in the Industrial Revolution. Late Kwame Nkrumah of Ghana understood this maxim when he said ‘seek ye first the political kingdom and every other thing shall be added unto you’.

Though Nigeria became independent in 1960, it brought to power other elites as disinterested in achieving prosperity for ordinary Nigerians as the British had been. One set of colonial masters were exchanged for internal colonizers. In consequence, the basic structure of society did not change, and we stayed poor.

It is indeed difficult for ordinary citizens to acquire real political power and change the way their society works. But it is possible, because it had happened in England, France, and the United States, and in Japan, UAE, Qatar, Malaysia, Singapore and Brazil. Fundamentally it is a political transformation that is required for a poor society to become rich. There is evidence that this may happen here too. A broad movement in society was a key part of what happened in these other political transformations.

There must be a conscious movement towards change or else there would be a wildcat movement for change which would be catastrophic. Let it be said that those who make peaceful change impossible, make violent change inevitable. When the poor and hungry are pushed to the wall, they turn back and eat the rich. ‘Aluta continua’.

When only the minority live in opulence to the detriment of the downtrodden majority, the noise in the marketplace will be loud. And one day, it may become audacious, a la Nepal! – Suyi Ayodele, Flat Out, Nigeria Tribune.

Rabbana atina fid dunya hasanatan wa fil Aakhirati hasanatan waqina ‘adhaban-nar. Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.

Barka Juma’at and a happy weekend

Islam

The Concept of Faith in Islam: Understanding the Core of Belief

Published

6 days ago

April 24, 2026

Eric

Bu Babatunde Jose

Faith (Iman) means to believe; to have faith in something means to believe in it. Iman also means to show acquiescence and acceptance to the sacred Law, and to all that the Prophet (SAW) brought, and to accept it and believe in it with the heart. The one who does all this is a believer (Mu’min) and a Muslim, having neither misgivings nor doubts; and he is the one who sees that completing the obligations [of the religion] is incumbent upon him, and has no doubt about this.

Iman is the core of faith, the base of a Muslim’s belief, and the key to a strong relationship with Allah, doing righteous deeds. It is about believing in Allah, Prophet Muhammad (SAW), and the power of the Quran, showing trust, and giving in to God’s will.

1. Belief in Allah is the base of Iman and the heart of Islamic religion. It is the first step in saying yes to the truth of Islam and shapes how a Muslim sees all of life and prayer. To believe in Allah is to say He is the only Maker of all. This belief is the main part of faith and the soul of Islam.

Surah Al-Ikhlas is the 112th chapter of the Quran, emphasizing the absolute oneness and uniqueness of Allah. Surah Al-Ikhlas, also known as “The Sincerity” or “Memurnikan Keesaan Allah,” is a Makkiyah surah revealed in Mecca and consists of 4 verses (ayat) found in Juz 30 of the Quran. It encapsulates the essence of Tawhid, the Islamic concept of monotheism, affirming Allah’s uniqueness, self-sufficiency, and incomparability.

Surah Al-Ikhlas sums up His one and unmatched nature: “In the name of Allah, Most Gracious, Most Merciful. Say: He is Allah. the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.” (Quran 112:1-4)

2. The Quran as Proof of Allah’s Existence: The Quran was given by Angel Jibril (Gabriel) to Prophet Muhammad (SAW). Each verse of the Quran is proof of Allah’s wisdom, mercy, and power. Through the Quran, Muslims learn about Allah’s traits and how to live life according to Islamic teachings.

3. Prophetic Lessons on Believing in Allah. The Prophet Muhammad (SAW) often talked about the need to believe in Allah. Ibn Abbas tells us that the Prophet said belief in Allah and the Day of Judgment are key parts of Iman. Faith starts with knowing Allah’s existence.

4. Belief in Allah gives purpose, path, and peace of mind. It reminds Muslims that they are not alone, as Allah is always near.

The six main pillars of Iman build the needed base of Islamic belief, steering how a Muslim understands faith and shapes their relationship with Allah and the world. These parts are: belief in Allah, angels, holy books, messengers, the Day of Judgment, and divine order. They create a full view of what it means to fully accept Islam.

Iman is not just a head belief but a deep heart feeling and taking in of divine truth. Scholars say Iman involves both faith and thought, showing that belief in Islam is backed by thinking, knowing, and choosing. True Iman is more than just saying yes; it needs good acts and true sticking to Islamic principles.

Belief and acts go together: Faith makes acts strong, and good deeds make belief firm. This mix makes sure that Iman is both a spiritual state and a way of living.

The divine plan (Qadar) is the sixth part of Iman and a main stone of Islamic belief. It teaches Muslims to accept that all—both good and bad—happens by Allah’s will. Seeing the divine plan helps believers grow patience, thanks, and strong trust in Allah, no matter what happens.

In Islam, people have the free will to choose in their lives, but these choices go with Allah’s set fate in big life events. This means that while we are answerable for our acts, the final result of life events is steered by Allah’s wisdom and knowledge. Believers are pushed to trust Allah’s choices and stay sure that what happens is for their best good, even if it’s not clear right away.

The idea of divine plan is closely tied to thoughts of fate and Allah’s all-power. It tells Muslims that Allah knows and controls all. This helps true believers find peace and a steady mind, as they trust that Allah’s wisdom rules all.

In its root, faith in the divine plan makes a Muslim’s soul strong. It brings together trust, taking in, and work, letting believers live with confidence, drive, and calm knowing Allah is in charge.

Believing in angels and messengers is key for Iman and needed to truly grasp Islamic faith. These link humans to Allah, guiding them with divine words and help.

Belief in Angels: Angels are soul beings made by Allah, given the job to do certain things in the world. They are clean, follow rules, and do nothing wrong, serving Allah without fail.

Some angels have big roles in Islamic lessons: Angel Jibreel (Gabriel): Brought the Quran to Prophet Muhammad (SAW) and shared Allah’s words to other prophets. Angel Israfeel: Will blow the horn on the last day, marking the world’s end and the raise of all beings. Belief in angels tells Muslims there is a world we can’t see, and Allah’s plan goes past what we can know, making faith and trust in Him strong.

Belief in Messengers: Messengers (Prophets) link Allah and humans, bringing divine words. They teach, warn, and guide people toward a good life as Allah wants.

Prophet Muhammad (SAW) is the last messenger, and his life, lessons, and ways light the path for all believers. By going with the prophets’ words, Muslims learn how to live in a way that pleases Allah, filling both soul and right needs.

Together, angels and messengers are big parts of Islamic faith: angels do as Allah asks, while messengers give guidance and words. Belief in both makes Iman strong, reminding Muslims of Allah’s care and mercy.

Belief in Allah’s holy books is the third pillar of Iman and is key to Islamic faith. These holy texts are Allah’s words and they guide believers over time. Muslims believe that holy books, like the Torah, Psalms, Gospel, and the Quran, are divine guidance meant to push humans toward goodness. Taking these books as true is key for full Iman and for knowing the base of Islamic lessons.

The holy books give rules, teachings, and warnings from Allah, helping people live as instructed. They teach good rules, soul wisdom, and the right way to establish prayer and serve Allah.

Among all holy books, the Quran is the last word from Allah. It is a full guide for life, offering wisdom, laws, and soul guidance for all generations.

Belief in holy books ties a Muslim to Allah and shows how important it is to live in faith.

The teachings of the Quran, above all, give real guidance, good clarity, and help, guiding believers in choices that fit divine will. By taking in these words, Muslims build a strong base of Iman, knowing that their faith is set in divine wisdom and guidance. In short, Allah’s holy books are key for soul growth, good growth, and living in faith, making an endless connection between the Creator and His creation.

Belief in the Day of Judgment is the fifth pin of Iman and is a base of Islamic faith. It tells Muslims that life is a short trip and that everyone will face their actions before Allah. This belief needs deep faith more than human thought, as what comes next is more than what we can see or think.

The Day of Judgment is when all will stand before Allah and justify their deeds. Each action, thought, and choice will be looked at, and believers must be ready to face Allah’s with real hearts. This belief drives Muslims to live right, trying for good while staying away from sins, knowing that they will face their actions in the end.

The idea of the Day of Judgment links closely with Allah’s justice and kindness. Believers trust that Allah will judge in a fair way, giving good to those who are right and help to those who ask for forgiveness. Belief in the Day of Judgment makes Iman firm, helping Muslims face life’s hard tests with patience and strength.

By counting on Allah’s fairness and kindness, believers can face hard times with peace inside, knowing that the last accountability is His to give. Just as we are today facing very hard times in this clime: strong faith in the goodness of Allah gives us hope of deliverance from the hand of our oppressors. This is the true meaning of hope and its renewal.

This faith pushes Muslims to stay true in their worship, good acts, and love, knowing that life is just to get ready for the long time after here.

In truth, belief in Allah and the Day of Judgment is not only a base of Islamic faith but also a guide for living right, growing in soul, and keeping a steady trust in Allah’s fairness and kindness.

Muslims build a strong, unwavering faith rooted in trust, devotion, and righteous action. True Iman brings peace, purpose, and spiritual fulfillment, inspiring believers to live in harmony with Allah’s guidance.

“Subhana Rabbika Rabbil Izzati Amma Yasifun. Wa salamun ‘alal Mursalin, wal hamdulillahi Rabbil ‘aalamin”: “Glorified is your Lord, the Lord of Honor and Power, above what they describe or attribute to Him”…“And peace be upon the messengers, and all praise belongs to Allah, the Lord of all worlds”.

Barka Jumuah and a happy weekend

Islam

Friday Sermon: DEL FAJ at 76: To Whom Much is Given…

Published

2 weeks ago

April 17, 2026

Eric

By Babatunde Jose

“To whom much is given, much is expected” teaches that blessings, talents, and resources come with a responsibility to use them wisely and for the benefit of others.

This phrase comes from the Gospel of Luke, where Jesus emphasizes accountability for what has been entrusted to a person. The verse states: “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, even more will be asked” (Luke 12:48).

In context, Jesus was teaching about being ready for His return and illustrated this through the parable of the faithful and wise manager, in Luke 12:42-48., who responsibly manages resources and is rewarded, versus the negligent servant, who misuses what was entrusted and faces consequences.

The principle highlights proportional responsibility: the more blessings, knowledge, influence, or opportunities a person receives, the greater the expectation to use them faithfully. This includes not only material wealth but also time, talents, spiritual understanding, health, and influence. Those who are faithful with small responsibilities are entrusted with greater ones, while neglect or misuse leads to loss or judgment.

Individuals are called to manage their gifts and resources wisely, unselfishly, and for the good of others.

God measures faithfulness based on how one uses what has been given, not merely on intentions or desires.

The teaching emphasizes that blessings are not for selfish enjoyment; they are meant to benefit others and glorify God.

This principle is echoed in popular culture, such as the phrase “With great power comes great responsibility”, reflecting the universal idea that privilege entails duty.

In essence, the more one is blessed, the greater the moral and spiritual responsibility. This teaching encourages faithful stewardship, ethical use of resources, and readiness to serve others, reminding believers that God will hold them accountable for how they use their gifts and opportunities. In Surah Thakathur verse 8, Allah says: “Then, on that Day, you will definitely be questioned about ˹your worldly˺ pleasures.” (Quran 102:8)

The statement “the more one is blessed, the greater the moral and spiritual responsibility” reflects the idea that those who receive greater blessings are expected to take on greater responsibilities.

Blessings are often seen as a sign of God’s favor, which encourages individuals to live out their faith and contribute positively to their communities.

Biblical teachings emphasize that believers have both spiritual and moral responsibilities, as highlighted in 1 Corinthians 15, where believers are called to stand firm in their faith and work for the Lord.

The Quran emphasizes the importance of spiritual and moral responsibilities for believers, guiding them to live a righteous and ethical life. Key teachings include: Believing in the oneness of God, which fosters a sense of purpose and direction in life. God-consciousness or piety, involving awareness of Allah’s presence and obedience to His commands. Regular remembrance of Allah, a powerful means of spiritual development. Treating others with equity and without bias, as emphasized in Quranic verse 4:135. Encouraging believers to show compassion and mercy to all living beings. Being truthful in words and actions, as emphasized in Quranic verse 9:119.

These principles guide believers in their daily lives, promoting spiritual growth, moral integrity, and a harmonious relationship with Allah and society.

The concept of responsibility is rooted in the idea of stewardship, where individuals are expected to use their blessings wisely and serve others.

The concept of stewardship is deeply rooted in the idea of responsibility, as it emphasizes the moral obligation to manage natural resources responsibly and sustainably.

Stewardship ethics, a key aspect of stewardship, involves recognizing the intrinsic value of the natural world and the responsibility to protect it for future generations. This includes principles such as sustainability, intergenerational justice, and the precautionary principle, which guide decision-making processes in the management of natural resources. Stewardship ethics encourages a more nuanced and sustainable approach to human-environment interactions, reflecting the interconnectedness of humanity and the natural world.

Blessings can also lead to a deeper understanding of one’s purpose and the need to fulfill one’s role in the world, as seen in various biblical passages that discuss the importance of faith and service.

Being blessed encompasses not just material wealth but also a moral and spiritual obligation to live out one’s faith and contribute positively to society.

Living out one’s faith involves gratitude, sharing, and recognizing God’s presence in daily life, which fosters deeper spiritual growth and community engagement.

Material blessings are often accompanied by a moral obligation to use them responsibly, contributing to the well-being of others and the environment.

In the Bible, blessings are seen as a reflection of God’s grace and favor, which can be expressed through charitable actions and a commitment to living justly.

True prosperity is not defined solely by material wealth but by a relationship with God and a commitment to living a life that honors Him.

In essence, true blessing involves a holistic approach that prioritizes spiritual, moral, and social responsibilities.

Our birthday boy, Baba Oba Oladele Fajemirokun has lived a life that reflects these spiritual and religious perspectives. All in the belief that he must give back to society from what he has been given.

Del Faj has since established a foundation: Oladele Fajemirokun Foundation (OFF) which has been very active, changing the lives of people, both old and young: Engaging in medical and economic outreach and as a benefactor to orphanages.

His employees are not left out as beneficiaries of his large heartedness. Like Ebenezer Obey sang about his late father when he said, “he used his wealth to serve God and man”. The same could be said of the son.

Once a board room oracle, and an ‘Angel Investor’, Dele has retired to his Ikoyi citadel from where he spends his time praising and thanking God for His benevolence and mercies. He ought to; he has many reasons to thank Almighty God for the preservation of his life. God has tested him with his health which he overcame, his wife, loss of brothers and sisters and beloved friends. However, we might ask: Which of the favors of your Lord will you deny? Surah Ar Rahman, Quran 55

What did he do to deserve all these from Baba God, he asks himself? Question he has no answer to.

He is not the only son of the great Henry Fajemirokun, the Baba Olowo of the 70s; neither is he the only person in his set at Loyola College, Ibadan, where he was rusticated, but for the intervention of the Bishop of Ibadan. Neither was he the only HSC student of Gboluji Grammar School, where the Principal had written him off as a no-good rascal and bad influence on his peers.

Or, shall we reference his ‘Great Ife’ days where he was not even the brightest boy in his class, but a rabble rouser who had to repeat his class due to rascality and academic unseriousness; leader of all insurrections of his time, perpetually ‘under the influence’ and dangerous bike rider. He was much loved by my late father who gave him the sobriquet ‘ Dele Times, Dele Trouble’.

But at Ife, he honed his rascality to a dangerous notch. Ask Oluwadiya who narrowly escaped the censure of a lecturer who felt insulted mistaking Bukki for Dele. Only for Bukki to encounter Dele again at the NYSC camp in Jos: Agbako!!

Do we recount his escapades in Jos during his one-year NYSC where he caused so much trouble that his service was extended for another year; though he managed to wangle his discharge certificate as a result of his underground system after which he surfaced in Kano to engage in various money spinning schemes to the utter consternation of his father who said he had a death-wish. Shortly after which the old man would die and pivot Del Faj to the head of the organization and the huge problems he left behind. But undaunted and unworried, Dele laced his boots and faced the challenge. God was on his side. He therefore has every reason to be grateful to God. That he is alive is enough cause for joy and thanksgiving. Where are the many co-travelers today?

Where is Onome Ibru, who died in an accident on the same road we travelled with careless abandon? Where is Bobo Doherty, who checked out during a bout of enjoyment during the coronation party of late Oni Sijuade? Nor, do we ask about Major Abbey Doherty, who survived the Jos episodes but later died a few years ago? What of unbreakable Akin Fashakin who met his waterloo at the sunrise of Dele’s life? Or Popo Akinyanju, our very own Popo who is in heaven, missing all the fun below? Thanking God is not enough, His name should be glorified.

Right in the family, there are brothers and sisters who are not around to witness your 76^th year of living, which your late father never achieved. Tunde, Olu, Taiye, Funsho, Tokunbo and of course, Olu James, all sailing in the heaven. Which of the favors of your Lord will you deny?

Let me not forget to add some others who have departed; Latunde Bello and only last Wednesday an ex-Loyolan, Group Captain Musi Elegbede, who also joined his ancestors. Inna lillahi wa ina ilehi rajiun.

Today, we his friends and compatriots rejoice with him. May God bless his new age and sanctify him with good health. May his days be long. Amen

Rabbana atina fid-dunya hasanatan wa fil-akhirati hasanatan waqina ‘adhaban-nar: “Our Lord, give us in this world that which is good, and in the Hereafter that which is good, and protect us from the punishment of the Fire”.

Barka Juma’at and a happy weekend

Islam

Friday Sermon: Death: Malignant Disease and Related Matters

Published

3 weeks ago

April 11, 2026

Eric

By Babatunde Jose

Today’s sermon touches on a very sad development which tends to verge on the spiritually disturbing. According to my friend Tatalo Alamu of Gbogan, it is a morbid oncology at its most classic and benumbing.

We all know that death comes with different attendant issues; short or prolonged illness, accident, both domestic or external including plane crash or automobile, altercation with spirits or even church leaders, not to talk of curse from Isese adherents. Sometimes, death comes visiting in the early hours of the morning when we are not fully awake to acknowledge its presence or late at night when we have entered the twilight zone.

Our people regard death as a debt we all owe our Creator. My friend’s mother said: *Gbese niku Baba Moradeun, ko se niti o nisan. Aiye o nipekun o ba je nje die ki nto ma lo:* Death is an obligatory debt that every living person must pay. Life is an endless feast. Let me just take my own bite before I am recalled.

Death is no respecter of gender, age or definition. It takes the child and leaves the parents, it takes the Taiwo and leaves the Kehinde, it takes the mother and leaves the new born, it takes the strong and leaves the weakling.

Our Quran says in *Surah Al Imran, 3:185: Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion.*

There are so many diseases that lead to death. The most common is cancer. However, there are many variants of cancer, one of which is Cancer of the Pancreas.

What follows is a prima on pancreatic cancer; a malignant disease where abnormal cells grow uncontrollably in the pancreas, often diagnosed at an advanced stage due to minimal early symptoms.

Pancreatic cancer occurs when abnormal cells in the pancreas grow uncontrollably, affecting either the cells which produce digestive enzymes or endocrine cells (which produce hormones like insulin). About 70% of pancreatic cancers develop in the head of the pancreas, with exocrine tumors, particularly adenocarcinomas: Adenocarcinomas are a type of cancer that can affect various organs, including the lungs, stomach, pancreas, and colon. Adenocarcinomas are the most common form of breast cancer and account for a significant percentage of other cancers, such as 99% of prostate cancers and 85% of pancreatic cancers.

Several factors can increase the risk of pancreatic cancer, including age (average diagnosis at 72 years), smoking, obesity, family history, genetic mutations, diabetes, and excessive alcohol consumption. Inherited genetic mutations account for approximately 5–10% of cases – Cancer Council.

Early-stage pancreatic cancer often causes no symptoms, making early detection difficult. When symptoms appear, they may include: Jaundice (yellowing of the skin and eyes, dark urine); unexplained weight loss; abdominal or back pain; new-onset diabetes (10–20% of cases); digestive issues such as nausea or loss of appetite.

According to the Cancer Council, diagnosis typically involves a combination of blood tests, imaging scans (ultrasound, CT, MRI, PET), and tissue sampling (biopsy via fine-needle aspiration, endoscopy, or laparoscopy) to confirm the presence and stage of cancer. Genetic testing may also be performed to identify inherited mutations.

According to MedicineNet, Pancreatic cancer is often diagnosed at a late stage, which contributes to its high lethality. Survival rates vary by stage.

The only potentially curative treatment is surgical removal of the tumor, sometimes involving partial or total removal of the pancreas. Additional treatments include: Chemotherapy, Radiation therapy, Targeted therapies for specific genetic mutations and Supportive care to manage symptoms and improve quality of life.

Ongoing research focuses on genetic mapping, targeted therapies, and early detection methods to improve outcomes. Support is available through cancer organizations, providing guidance for patients and families coping with the disease.

Pancreatic cancer remains challenging due to its rapid progression and aggressive metastasis.

Life expectancy for pancreatic cancer varies widely by stage, ranging from several years for early-stage tumors to only a few months for advanced stage 4 disease.

Johns Hopkins Medicine says the overall five-year survival rate for pancreatic cancer is approximately 12–12.5 percent, reflecting the fact that most cases are diagnosed at advanced stages when treatment is more difficult. Early detection significantly improves outcomes, but pancreatic cancer often shows few symptoms until it has metastasized.

Factors affecting prognosis include Tumor resectability: Resectable pancreatic cancer refers to tumors that can be completely removed through surgery, typically when they are confined to the pancreas and have not invaded nearby blood vessels.

The term resectable indicates that the pancreatic tumor can be surgically removed. It is usually diagnosed in the early stages when the cancer is localized and has not spread significantly.

Resectability could be borderline when the cancer may have spread to nearby blood vessels but is still considered potentially removable after treatment, such as chemotherapy or radiation, to shrink the tumor.

In contrast, unresectable pancreatic cancer cannot be completely removed due to extensive spread to surrounding tissues or distant organs.

The primary treatment for resectable pancreatic cancer is surgical intervention. The type of surgery depends on the tumor’s location within the pancreas.

According to the American Cancer Society, the prognosis for patients with resectable pancreatic cancer is generally better than for those with unresectable disease, as complete surgical removal of the tumor can lead to improved survival rates. However, the overall outcome depends on various factors, including the tumor’s size, location, and the patient’s overall health.

In conclusion, resectable pancreatic cancer is a critical classification that allows for surgical intervention, which is the most effective treatment option available. Early detection and appropriate treatment planning are essential for improving patient outcomes.

Patients diagnosed before metastasis may become disease-free in up to 10 percent of cases.

Pancreatic neuroendocrine tumors (PNETs) have a better prognosis, with a five-year survival rate of 54 percent for certain subtypes, compared to the more common pancreatic adenocarcinomas.

Access to high-volume centers and multidisciplinary care can improve outcomes through advanced surgical techniques and personalized therapy.

Pancreatic cancer prognosis is highly dependent on stage at diagnosis. Early-stage, resectable tumors offer the best chance for longer survival. Advanced-stage pancreatic cancer has a very limited life expectancy, emphasizing the importance of early detection and specialized care.

The onset of advanced stage pancreatic cancer is what happened to our friend, Alhaji Moshood Olatunde Bello 1951-2026, whose health took a rapid deterioration after he was diagnosed with advanced, metastasized pancreatic cancer. He gave up the fight on the night of Monday 6th April and being a Muslim and an Alfa, was buried on Tuesday 7th April at Ijebu Ode, where he hailed from. Inna lillahi wa ina ilehi rajiun.

Latunde, as friends used to call him, came from a deeply religious Islamic home and was deeply religious until he fell into the satanic trap of happy-go-lucky friends after his university years. A graduate of pharmacy at Great Ife, Latunde attended Adeola Odutola College and Muslim College (Museduco) both in Ijebu Ode. He was a quiet and studious fellow; hence, I did not know him at Museduco Varsity, where I did my higher school in Ijebu Ode. His life took a trajectory for the speed lane after our friend served with Dele Fajemirokun and his gang in Jos.

Latunde and another friend will later team up with Dele in their various business deals, leading to Latunde forming Mobell Trading Company, which grew into a major paper importer.

After retirement, Latunde lived a quiet life in his sprawling home in VGC. Like all of us, he has had his taste of health challenges, one of which culminated in his going as far as India for a prostate operation. Since then he had been pissing well and reduced his drinking to the less harmful H2O. But, no matter how we take precaution, death will always find a cause. It was his time to go and meet his Maker.

I understand there is always a welcoming party in the beyond where discussions center around the state of things here on earth. He would have met other departed friends like Akin Fasakin, Dele Adeola, Goke Omisore, Femi Adegoke, Tunde Dawodu, and others too numerous to name here.

Unfortunately, he would not have glowing stories to tell. These are not the best of times down here. War everywhere, kidnappings, terrorism and all forms of insecurity and Trump messing around, there is nothing good to relate to the people up there.

May the Almighty Lord forgive all his sins and shortcomings and may the Lord comfort his loved ones, grant them the fortitude to bear the irreplaceable loss. We pray that Allah in His compassion will grant Olatunde Bello, Jannatul Firdous, and preserve those he left behind – his wife and children and we his friends and compatriots. Inna lillahi wa ina ilehi rajiun.

Until we meet in the Resurrection, Latunde, sun re oo!

Barka Juma’at and a happy weekend