Praise be to Almighty Allah (SWT) on the numerous favours on man and abundant blessings be upon the noble Messenger Muhammad (SAW), his entire household, Companions and all sincere followers till the Last Day. As Ramadan 1446/2025 glides into the end, a lot of lessons stand admirable for the sustenance of blessings received during the month. It mainly becomes important to key into all pious deeds to reflect continuity as if Ramadan never ends.
This is essential in view of the Hadith of the noble Messenger which says: 'Whoever fast during Ramadan and was not forgiven is as good as suffering in vain by shunning food and drinks, for Allah is concerned not with his self-starving.' Upon all provisions in abundance on top of which is forgiveness of sins on one hand, and immeasurable blessings on the other, a Mumin (Believer) stands a lot of advantage. Why then renege on the good deeds imbibed during the month of Ramadan?
As a Brand-new vehicle whose earlier mileage had received adequate service for optimum performance in the new year, the premium oil, fuel and of course workmanship paid for should be worthy of the price. Allah (SWT) in Qur'an 2:185 categorically emphasizes that: '... Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance you shall be grateful.' It is a bid to pursue these facilities to fruition that at the end of each Ramadan period Zakatul Fitri is prescribed. Giving out material quantity of four Mudd i.e one Sa'i of staple food in an environment on an individual for whom feeding during Ramadan was provided. Its monetary value may vary from one environment to another due to market value. Significance wise, it is purported to cleanse the fast so far done from unavoidable filth on behalf of the payer of Zakatul Fitri and of course, a succor for the less privileged to feast on during the Eidu l Fitri celebration. Above all, it symbolizes the notion of festivity as permeating nooks and crannies of Muslims' environment.
In the same token, it attracts great importance in solidarizing with most people during festivity. This concerns Believers to pay the Zakatul Fitri one or two days before the Fitri as the best period for the offer. Whoever pays the Zakatil Fitri after the Festival prayer is as good as giving ordinary Sadaqah and may not be given the reward of Zakatil Fitri (Hadith). The crust of this matter is for the Believers to remain steadfast in the way of Allah through compassionate deeds across board. It is to this end that the noble Messenger seriously warned: 'Do not be Ramadaniyyin i.e Ramadan Muslims only, rather perpetuate lessons of focus on Ibaadah and giving to others beyond the month.'
The end of Ramadan is marked with festivity on top of which is Two Raka'at of Naflah observed on the first day of Shawwal month. The two Raka'at is observed with seven Takbir (Allahu Akbar) in the first Raka'ah including the Takbiratul Ihram i.e the first Takbir. On the second Raka'ah, the proceeding Takbir from the second sujud of the first Raka'ah makes the first of six Takbir. As it is obtainable before the commencement of Ramadan, sighting the new crescent of Shawwal is compulsory. Breaking fast before announcement of the new crescent amounts to intentional eating during the days of Ramadan. The noble Messenger Muhammad (SAW) in a dual-edged instruction regarding beginning and termination of fast provides: 'Fast on sighting the new crescent (of Ramadan); break your fast on sighting the crescent of another month (Shawwal). But if the crescent is be-clouded, complete the lapsing month to be thirty.'
However, Eidul Fitri is celebrated with feast of Halal food and drinks and strict avoidance of acts capable of undermining the blessing of just concluded Ramadan fast. As mentioned in the above Ayah it is part of showing gratitude to Allah. Chanting praises of Allah during the period is paramount. Escathological reports had it that Allah is always fulfilled seeing Believers trooping out in multitude to and from the Musalla (praying ground). As part of the awareness creation in the neighbourhood, it is always recommended taking a path to and another one from the praying ground chanting praises of Allah. This leads us to the second segment of this edition, Evaluating the topic of discourse during Ramadan.
The last three editions bore relevance on Arabic Education in Yoruba land and the Curriculum Intricacies with a view to ruminate on possible ways out of misdemeanour of young Alfas lounging for quick affluence through ritualism. It appears indisputable that the main focus of Arabic Education in this part of the clime is Moral-inclined concept. This informs the alarming rate at which Graduates of Marakiz and Ma'ahid had remained utterly unskilled, falling back on less appreciated stewards and of course vulnerable to 'Charity Inclined Ventures' popularly known as (Saaraa). In a more corrupt manner, most of the Graduates are often called 'Aje Saaraa' an appellation which finds root in the 'Al-Majiriy' social circle. This is a main reason why struggles for survival in the sector continues on individualistic basis even after several years of study.
Looking critically into this, the other side of education is attached with meal ticket in the least manner and the recognition accorded the certificate. The frustrating aspect is when Graduate of Arabic Centers aims at getting more relevance in the other sector and he is saddened with the fact that his eight-nine year study amounts to only one of the nine subjects that qualifies him for further studies. Only those who are fortunate used to survive such witherness! From this scenario, however, an atmosphere of 'Branded, Orchestrated, Packaged and Self-styled Mufti' litters Yoruba land. The levels of Arabic Knowledge attainment notwithstanding, a one-eyed man leads in the Island and Kingdom of blind.
The big questions setting in appear, 'Are we doing enough in our Arabic Centers to ensure Graduates are dully mentored on the pedestal of virtues to survive? Do we offer much needed self-reliant certification studies to those who patronize our centers. Do we hearken to the challenges of automation as deposited by Information and Technology inclined world of today? Above all, where do we and our Graduates want to be with the looming Artificial Intelligence scheme where Robots assume the role of numerous human beings? Many more questions can be thought about in this direction...
Besides, how long are we going to be complacent with the erroneous notion that people in this clime are meant to consume the shaft from the developed world. Is the world going to expect or admire anything valuable from us in the next couple of decades? More importantly, Who tells us that we cannot create, innovate, invent or design something valuable for the world as a result of our knowledge? Must we continue to do ordinary things we were doing decades ago and we continue to expect 'Mannah and Salwa' (miracle feeds from heaven) in the name of extra-ordinary outcome.
The evolution and dynamic trends in box camera series, analogue to digitalized phones, and Qur'an explicit means of transportation from mules, donkeys and camels of the old to Jet and other Air Crafts series and of course Email, Fax and Text messages, and Message and money postal from Postal Order, Moneygram, Bank Draft to Mobile App courtesy of electronics are more indications of un-stagnated concepts of life in which Arabic Centers in Yoruba land are also involved. Arabic Education in this part of the world is due for re-thinking for the concept to include Tripple-edged Focus Certification. Since a conventional University Senate issues certificate to Graduates emphasizing having satisfied its requirements 'Academically and Morally', knowing well the meal ticket attached to it which is unlike Arabic Centers. In the opinion of this Khutbah, the nomenclature of certificates issued from Arabic Centers should indicate 'Academically, Economically and Morally'. This is by virtue of having done necessary homework on skills capable of making Graduates self-reliant.
"Is then one who walks headlong, with his face grovelling, better guided, -- or one who walks evenly on a Straight away? (Qur'an 67:22) is proverbially surreptitious in directing towards what it takes to inject dosages of dynamism in the Arabic Centers endeavours. To this end, concepts of knowledge as neither eastern nor western appears detective to emulate development issues from any part of the Globe. Muhammad Iqbal, (a Pakistani origin b.1877 and d.1938) happened to be one of the broods of Jamalud-din Al-Afghaniy. He arrested similar situation in Egypt in the early 20th Century through efforts in Education Restructuring. His main bogguous claim which later became admirable principle says: 'Give Me Better Curriculum, I Will Give You Desirable Human Beings'. This visionary statement, as good as it appears challenges the Arabic Centers Curriculum which tends to roll out thousands of Graduates annually but seems looking somewhere else in terms of mentoring, scaffolding and or questioning whereabouts of jackpot resources deplored into occasional celebrations of the centers later on.
Meanwhile, the situation on ground calls for contingency and situational approach as deposited in Prophet Yusuf's Model. This has to do with Review, Plan, Execute and Evaluate system. By implication, however, the Umbrella Body of Muslims Affairs in Yoruba land has clarion call to significantly take some actions in its capacity if the menace of young Alfas must subside. I- Muslim Ummah of South West Nigeria (MUSWEN) convenes conference of Mudarau and Wukalau (Proprietors and Principal Actors) and other Non-State Actors who are stakeholders in Arabic Education in Yoruba land to chat ways forward on the Curriculum in use. II- Standard Curriculum Review Organ (as a segment of MUSWEN) should emerge with terms of reference to periodically examine the impact of Arabic Center with a view to incorporate valuable but non-inimical concepts in the Curriculum. III. Standardizing issuance of license under the auspices of MUSWEN with a view to galvanize centralized remuneration for licensed Du'at (Preachers) and Religious stewards to sanitize the enclave. IV. The Board recommends Skill Acquisition Content as part of Arabic Center Schemes to equip Graduates with economic skills capable of being self reliant. V. Better coordination of Arabic Centers for more impact making output. VI. Standing up to successive Governments to lift ban on periodic employment of Arabic Center Graduates into the Primary and Secondary Schools.
Till we meet in the next edition, Ramadan Mubarak and happy Eidil Fitri in advance.
DR RAZAQ BOLAWAYE UTHMAN, IMAM &MISSIONER ANSAR-UD-DEEN SOCIETY OF NIGERIA IPAJA BRANCH, LAGOS STATE NIGERIA. ©
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