Opinion
Juma’a Sermon: How to spoil Sihr or black magic in your house, shop, office
By Imam Murtadha Muhammad – 08038289761
Thursday, 19/12/2024
In the name of Allah, the Most Gracious, the Most Merciful
All praise is due to Allah. We praise Him and we seek for His assistance, forgiveness and guidance. We seek refuge with Him from the evils of our own souls and from our misdeeds. No one can mislead whomever Allah guides and no one can guide whomever Allah causes to go astray.
I testify that there is no deity worthy of worship except Allah. He is One and He has no partner. I also testify that Muhammad is His Servant and Messenger. Allah sent him with the religion of guidance and truth so that it may prevail over all other religions even if the disbelievers dislike that.
It was narrated from Abu Hurairah, may Allah be pleased with him, that the Prophet Muhammad (Peace be upon him) said:
“Allah has not sent down any disease but He has also sent down healing for it.” [Al-Bukhari]
It was narrated from Usamah Ibn Sharik, may Allah be pleased with him, that the Prophet Muhammad (Peace be upon him) said:
“Seek medical treatment, for Allah has not created any disease but He has also created a cure for it, except one disease: old age.” [Ahmad and four others; classed as Sahih by At-Tirmidhi]
It was narrated from Jabir, may Allah be pleased with him, that the Prophet Muhammad (Peace be upon him) said:
“For every disease there is a remedy, so if you find the right remedy for the disease, you will be healed by the leave of Allah.” [Muslim]
It was narrated that Abdullah, may Allah be pleased with him, said that the Messenger of Allah (Peace be upon him) said:
“Allah has not sent down any disease but He has also sent down its cure. Those who know it know it and those who do not know it do not know it.” [Ahmad]
People ask me frequently what they can do because they believe they have been inflicted by black magic (Sihr).
What can you do if you think you have been inflicted by black magic? Please do as follows:
1. Frequently Reciting Suratul Baqarah, or the whole Qur’an in the place.
2. Recite Suratul Baqarah or the whole Qur’an in the water and sprinkle it all over the place.
3. Add Zam-Zam water in the water.
Also Be Using:
1. Zam-Zam water
2. Habbatus Sauda
3. Zaitun Oil
4. Honey, For your general health and wellbeing.
How To Spoil The Sihr Or Magic
1. Water (If you can get hot water). You can add salt in the water if the patient is not hypertensive patient.
2. Habbatus Sauda Seeds. You grand it to powder.
3. Lotus Tree leaves (Sidr).
4. Recite Ayatul Kursiy in the water × 7.
5. Recite Suratul Fatiha in the water × 7.
6. Recite Ayaatur Ruqyah in the water.
7. Recite, وَقَدِمْنَآ إِلَىٰ مَا عَمِلُواْ مِنْ عَمَلٍۢ فَجَعَلْنَٰهُ هَبَآءً مَّنثُورًا. × 7.
8. The patient will drink the water. And bath with the remaining water.
How To Check And Diagnose The Person With Sihr Or Magic.
By Imam Murtadha Muhammad – 08038289761
Recite the following Qur’anic Surahs to the person:
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
الْقَارِعَةُ، مَا الْقَارِعَةُ، وَمَا أَدْرَاكَ مَا الْقَارِعَةُ، يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ، وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ، فَأَمَّا مَنْ ثَقُلَتْ مَوَازِينُهُ، فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ، وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ، فَأُمُّهُ هَاوِيَةٌ، وَمَا أَدْرَاكَ مَا هِيَهْ، نَارٌ حَامِيَةٌ.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ، الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ، يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ، كَلَّا ۖ لَيُنبَذَنَّ فِي الْحُطَمَةِ، وَمَا أَدْرَاكَ مَا الْحُطَمَةُ، نَارُ اللَّهِ الْمُوقَدَةُ، الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ، إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ، فِي عَمَدٍ مُّمَدَّدَة.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
أَلْهَاكُمُ التَّكَاثُرُ، حَتَّىٰ زُرْتُمُ الْمَقَابِرَ، كَلَّا سَوْفَ تَعْلَمُونَ، ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ، كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ، لَتَرَوُنَّ الْجَحِيمَ، ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ، ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ.
بسم الله الرحمن الرحيم
وَٱلۡعَٰدِيَٰتِ ضَبۡحٗا، فَٱلۡمُورِيَٰتِ قَدۡحٗا، فَٱلۡمُغِيرَٰتِ صُبۡحٗا، فَأَثَرۡنَ بِهِۦ نَقۡعٗا، فَوَسَطۡنَ بِهِۦ جَمۡعًا، إِنَّ ٱلۡإِنسَٰنَ لِرَبِّهِ, لَكَنُودٞ, وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٞ, وَإِنَّهُۥ لِحُبِّ ٱلۡخَيۡرِ لَشَدِيدٌ, ۞ أَفَلَا يَعۡلَمُ إِذَا بُعۡثِرَ مَا فِي ٱلۡقُبُورِ, وَحُصِّلَ مَا فِي ٱلصُّدُورِ, إِنَّ رَبَّهُم بِهِمۡ يَوۡمَئِذٖ لَّخَبِيرُۢ.
بسم الله الرحمن الرحيم
إِذَا زُلۡزِلَتِ ٱلۡأَرۡضُ زِلۡزَالَهَا، وَأَخۡرَجَتِ ٱلۡأَرۡضُ أَثۡقَالَهَا، وَقَالَ ٱلۡإِنسَٰنُ مَا لَهَا، يَوۡمَئِذٖ تُحَدِّثُ أَخۡبَارَهَا، بِأَنَّ رَبَّكَ أَوۡحَىٰ لَهَا، يَوۡمَئِذٖ يَصۡدُرُ ٱلنَّاسُ أَشۡتَاتٗا لِّيُرَوۡاْ أَعۡمَٰلَهُمۡ، فَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡرٗا يَرَهُۥ، وَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٖ شَرّٗا يَرَهُۥ.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ، رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً، فِيهَا كُتُبٌ قَيِّمَةٌ، وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ، وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ، إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا ۚ أُولَٰئِكَ هُمْ شَرُّ الْبَرِيَّةِ، إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ، جَزَاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ.
بسم الله الرحمن الرحيم
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحابِ الْفِيلِ، أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ، وَأَرْسَلَ عَلَيْهِمْ طَيْراً أَبابِيلَ، تَرْمِيهِمْ بِحِجارَةٍ مِنْ سِجِّيلٍ، فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ.
فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا × 7
The Qur’anic Verses And The Prophetic Azkar For Ruqyah: And For The Cure Of Sihr, Magic; Physical, Mental And Any kind Of Spiritual Sicknesses In Shaa Allah!
And We Specialised In Given Any Kind Of Prophetic, Herbal And Traditional Medicines For Those Who Want To Patronise Us.
By Imam Murtadha Muhammad Gusau – 08038289761
“الحمد لله رب العالمين الرحمن الرحيم مالك يوم الدين إياك نعبد وإياك نستعين اهدنا الصراط المستقيم صراط الذين أنعمت عليهم غير المغضوب عليهم ولا الضالين.” × 7
“قل هو الله أحد الله الصمد لم يلد ولم يولد ولم يكن له كفوًا أحد.” × 3
“قل أعوذ برب الفلق من شر ما خلق ومن شر غاسق إذا وقب ومن شر النفاثات في العقد ومن شر حاسد إذا حسد.” ×3
“قل أعوذ برب الناس ملك الناس إله الناس من شر الوسواس الخناس الذي يوسوس في صدور الناس من الجنة والناس.” × 3
“اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ.”
“آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ.” لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ.”
“واتبعوا ما تتلو الشياطين على ملك سليمان وما كفر سليمان ولكن الشياطين كفروا يعلمون الناس السحر وما أنزل على الملكين ببابل هاروت وماروت وما يعلمان من أحد حتى يقولا إنما نحن فتنة فلا تكفر فيتعلمون منهما ما يفرقون به بين المرء وزوجه وما هم بضارين به من أحد إلا بإذن الله ويتعلمون ما يضرهم ولا ينفعهم ولقد علموا لمن اشتراه ما له في الآخرة من خلاق ولبئس ما شروا به أنفسهم لو كانوا يعلمون.”
“فَلَمَّآ أَلۡقَوۡاْ قَالَ مُوسَىٰ مَا جِئۡتُم بِهِ ٱلسِّحۡرُۖ إِنَّ ٱللَّهَ سَيُبۡطِلُهُۥٓ إِنَّ ٱللَّهَ لَا يُصۡلِحُ عَمَلَ ٱلۡمُفۡسِدِينَ.”
“وَيُحِقُّ ٱللَّهُ ٱلۡحَقَّ بِكَلِمَٰتِهِۦ وَلَوۡ كَرِهَ ٱلۡمُجۡرِمُونَ.”
“لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يحي و يميتوَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير.”
“قل اللهم مالك الملك تؤتي الملك من تشاء وتنزع الملك ممن تشاء وتعز من تشاء وتذل من تشاء بيدك الخير إنك على كل شيء قدير تولج الليل في النهار وتولج النهار في الليل وتخرج الحي من الميت وتخرج الميت من الحي وترزق من تشاء بغير حساب.”
“وإن يمسسك الله بضر فلا كاشف له إلا هو وإن يردك بخير فلا راد لفضله يصيب به من يشاء من عباده وهو الغفور الرحيم.”
“وقل رب أدخلني مدخل صدق وأخرجني مخرج صدق واجعل لي من لدنك سلطانًا نصيرًا وقل جاء الحق وزهق الباطل إن الباطل كان زهوقًا.”
“وننزل من القرآن ما هو شفاء ورحمة للمؤمنين ولا يزيد الظالمين إلا خسارا.”
“اللهم فاطر السماوات والأرض، عالم الغيب والشهادة، لا إله إلا أنت، رب كل شيء ومليكه، أعوذ بك من شر نفسي، ومن شر الشيطان وشركه، وأن أقترف على نفسي سوءًا، أو أجرّه إلى مسلم.”
“أذهب الباس رب الناس، اشفِ وأنت الشافي، لا شفاء إلا شفاؤك، شفاء لا يغادر سقمًا.” [رواه البخاري]
“أعوذ بكلمات الله التامة، من كل شيطان وهامة، ومن كل عين لامة.” [رواه البخاري]
“أعوذ بكلمات الله التامات من شر ما خلق.” [صححه الألباني]
“بسم الله الذي لا يضرّ مع اسمه شيء في الأرض ولا في السماء وهو السميع العليم.” [صححه الألباني]
“باسم الله أرقيك، من كل شيء يؤذيك، من شر كل نفس، أو عين حاسد، الله يشفيك باسم الله أرقيك.” [رواه مسلم]
“باسم الله يبريك، ومن كل داء يشفيك، ومن شر حاسد إذا حسد، وشر كل ذي عين.” [رواه مسلم]
“بسم الله أعوذ بعزة الله، وقدرته من شر ما أجد، وأحاذر.” [صححه الألباني]
“أعوذ بكلمات الله التامات التي لا يجاوزهن بر ولا فاجر، من شر ما خلق وذرأ وبرأ، ومن شر ما ينزل من السماء، ومن شر ما يعرج فيها، ومن شر ما ذرأ في الأرض، ومن شر ما يخرج منها، ومن شر فتن الليل والنهار، ومن شر كل طارق إلا طارقًا يطرق بخير يا رحمن.” [صححه الألباني]
“اللهم إني أعوذ بك من الشيطان الرجيم وهمزه ونفخه ونفثه.” [ صححه الألباني]
“باسم الله، تربة أرضنا، بريقة بعضنا، يشفى سقيمنا، بإذن ربنا.” [رواه البخاري]
“اللهم فاطر السماوات والأرض، عالم الغيب والشهادة، لا إله إلا أنت، رب كل شيء ومليكه، أعوذ بك من شر نفسي، ومن شر الشيطان وشركه، وأن أقترف على نفسي سوءًا، أو أجره إلى مسلم”.[صححه الألباني]
“اللهم عافني في بدني، اللهم عافني في سمعي، اللهم عافني في بصري، لا إله إلا أنت”. [صححه الألباني]
“باسم الله أرقيك من كل شيء يؤذيك، من شر كل نفس، أو عين حاسد، الله يشفيك باسم الله أرقيك.”
“اللهم اشفه، اللهم عافه، اللهم يسر له العافية.”
“اللهم أذهب البأس رب الناس، واشف أنت الشافي، لا شفاء إلا شفاؤك، شفاءً لا يغادر سقمًا، باسم الله أرقيك من كل شيء يؤذيك، من شر كل نفس أو عين حاسد الله يشفيك، باسم الله أرقيك.”
Powerful Dua’s (Supplications) for Protection Against Any Harm And Evil
Do you ever remember a time when you felt helpless and scared for the health of yourself or your family? Have you ever felt hopeless and at a loss when it came to protecting yourself from enemies and disease?
We have all been in situations where we have wanted to call upon Allah to protect us and our loved ones. As Muslims, we believe that no harm can come to us unless Allah wills it, and with that belief, we raise our hands in supplication (Du’a) every time hardship falls upon us.
The following excerpt from a Hadith beautifully lays out how higher powers are only with Allah. If we have faith in Him, then we should also have faith no harm will come to us. The Prophet Muhammad (Peace be upon him) said:
“… And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you…” [Hadith]
It is very important to remember that saying a Du’a in itself is showing our love to Allah and brings us closer to His mercy.
Below are some Du’a’s we can recite whenever we feel the need to call upon Allah to protect us against enemies and diseases:
“اَللّٰهُمَّ إنَّا نَجْعَلُكَ فِيْ نُحُوْرِهِمْ وَنَعُوذُ بِكَ مِنْ شُرُورِهِمْ.”
We often are faced with some people in our lives who wish to bring us down or wish to bring harm upon our family members or us. Often this is something that causes us much anxiety and tension.
This Du’a for protection from enemies is perfect for removing yourself from that state of anxiety. It was recited by the Prophet (Peace be upon him) when he feared a group of people and can be used to protect yourself by reciting it three times a day as a general habit.
“لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ.”
When we find ourselves in a state of despair, we can take solace from Allah and recite this Du’a. This Du’a was recited by Prophet Yunus (AS) when he was in the belly of the whale and was repenting for not following Allah’s orders.
We often find ourselves in situations where we face adversity from our enemies. Take inspiration from Prophet Yunus (AS) when he was submerged under three layers of darkness and had no one to turn to except for Allah. It is only Allah who decides our fate and can save us from our enemies.
“بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ.”
This Du’a is for those situations when you have a general fear but are unsure what its source is. This could include protection from disease and enemies. We often hear that people get a sixth sense of coming danger but cannot specify what it is that they fear.
This Du’a will help to relieve their anxiety and the general feeling of foreboding calamity. Recite this three times every morning and evening to seek protection from Allah.
“اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ البَرَصِ وَالْجُنُونِ وَالْجُذَامِ وَمِنْ سَيِّئِ الْأَسْقَامِ.”
Recite this Du’a when you or your loved one is exposed to disease or unwell. It is a powerful Du’a that indicates that during the Prophet’s (Peace be upon him) time those afflicted with Leprosy and disease would recite this Du’a to harness the healing powers of the Almighty Allah. This Du’a is used as a protection tool against mental health disorders and other malignant diseases as well.
“اللَّهُمَّ ربَّ النَّاسِ، أَذْهِب الْبَأسَ، واشْفِ، أَنْتَ الشَّافي لا شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفاءً لا يُغَادِرُ سقَماً.”
It is reported that this Du’a was recited by the Prophet (Peace be upon him) whenever he would visit a sick relative. He would take his right hand and brush it over the ill person while reciting this Du’a.
This is a masnun Du’a for protection from diseases. It is best for those who are sick and want to take advantage of Allah’s healing powers. The power of recitation during disease is great and important for the family of the afflicted to recite as well as the ill person themselves.
This is an all-encompassing short Du’a that can be easily passed around to family members when holding prayer sessions for ill loved ones.
“بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ.”
Often when we leave the house, we like to recite something that will protect us from any dangers that may lie outside the vicinity of our comfort zone.
This Du’a is very useful to recite when we want to turn to Allah to protect us against unknown enemies and dangers outside our home. This Du’a has been referenced in three different Hadith books and is commonly recited by Muslims.
“اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ.”
It is important to include this Du’a in our list as it covers a different form of the enemy that we should always be asking Allah to protect us from. This enemy we may encounter in ourselves and our state of mind.
This Du’a will help us become strong to overcome financial problems and other issues which could be a result of our own mental weaknesses. We need to take control of our own mental being in order to overcome this enemy.
No list of Du’a’s for protection from enemies and evil eye can be complete without mentioning Surah Ikhlas, Surah Nas, and Surah Falaq.
The three Surahs should be read three times, in the morning, before we go to sleep and after prayer. The power of these three Surahs cannot be underestimated. Their protective power has been mentioned by the Prophet (Peace be upon him) in the following Hadith:
“…a man heard another man reciting Qul Huwallahu Ahad and repeating it. The next morning, he came to the Messenger of Allah (Peace be upon him) and told him about that. The man thought that it was too little, but the Messenger of Allah (Peace be upon him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Qur’an.” [Al-Bukhari]
While the entire Qur’an is a source of healing, but there are six Qur’anic verses that address healing and are referred to as ‘Ayat Ash-Shifa’ or ‘the Quranic Verses of Healing.’ They are as follows:
“And [Allah] shall heal the breast of the believers.” [Qur’an, 9:14]
“وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ.”
“Mankind there has come to you a guidance from your Lord and a healing for (the diseases) in your hearts, and for those who believe a guidance and a mercy.” [Qur’an, 10:57]
“يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ.”
“There issues from within the bodies of the bee a drink of varying colors wherein is healing for mankind.” [Qur’an, 16:69]
“يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ.”
“And We sent down in the Qur’an such things that have healing and mercy for the believers.” [Qur’an, 17:82]
‘وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا.”
And when I am ill, it is [Allah] who cures me.” [Qur’an, 26:80]
(From the supplication of Prophet Ibrahim).
“وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ.”
“And declare (O Muhammad) that [the Qur’an] is a guidance and healing for the believers.” [Qur’an, 41:44]
“قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ.”
Wassalamu alaikum wa rahmatullah wa bara ka tuh
All perfect praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad (Peace be upon him), and upon his family, his Companions and his true followers.
Imam Murtadha Muhammad Gusau, from Okene, Kogi State, Nigeria. He can be reached via: 08038289761.
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During my time as the financial secretary of NNPP in Kano state and other political engagements, I saw clearly how many of the so-called fake Kwankwasiyya loyalists behaved. They always came with sweet promises, showing deep respect for Kwankwaso’s leadership and pretending to be his strongest disciples. They claimed they would defend the party’s ideology even with their lives. But the moment they got what they wanted, whether it was an election victory, recognition, or political favour, they slowly pulled away. Their loyalty was never to the Kwankwasiyya movement, but only to their own ambitions. Personally, I never regarded their loyalty, never praised them, and never wasted my time writing about them.
What surprised me most was Kwankwaso’s ability to take all of this without holding any grudges. Time and again, he welcomed them back whenever they were politically stranded. Instead of shutting them out, he gave them another chance, teaching us that leadership is not about revenge but about building bridges, even with those who once betrayed you. Many of us in the party leadership found it hard to understand this level of patience, but over time, I came to see it as part of what makes him a rare politician in Nigeria.
This same cycle has repeated itself in every election season. Politicians who abandoned kwankwasiyya the most critical times would always return in desperation, and Kwankwaso would open the doors again. For him, the bigger picture has always been the growth of the movement and the empowerment of the masses, not the small politics of exclusion. But from my own experience, I have seen both the strength and weakness of this approach. The strength is Kwankwaso’s unmatched generosity and forgiveness, but the weakness is the opportunism of those who treat leadership as a shortcut to power. In 2024, some of them worked tirelessly with all kinds of deceit just to secure tickets for their boys as local government chairmen, but thankfully Madugu Kwankwaso was firm and did not fall into their trap.
Now the time has come for our leader, Senator Kwankwaso, to reflect on his political generosity and take the right stand. It is better to lose an election with true loyalists than to win with those sabbatical politicians who only come for their selfish gains. Nobody can deny that they contributed to NNPP’s growth in Kano, but the truth is that the sacrifices Kwankwaso made for them are far greater than what they have done for him or the movement. Before their defection to NNPP in 2022, there were committed people already vying for those positions, but they were pleaded to step down and hand over the tickets for free. You cannot build a political movement with people who carry two faces. In politics, you are either here or there; there is no middle ground. Kwankwasiyya is not only about winning elections, it is also about discipline and sacrifice. We won clearly in 2019 before the election was declared inconclusive, and we still won in 2023 despite the odds. If Almighty Allah has destined our victory in 2027, no betrayal can stop it, no matter who leaves Kwankwasiyya.
– Aliyu Isa Aliyu, Ph.D
Opinion
A reply to Dan’uwa Rano’s from makafi to awakai: the display of blind plotics and political idolatry
Ibrahim Bello-Kano
I’ve read Danuwa Rano’s post as a trained and professional critic of prose works, both fictional and non-fictional (the kind of writing in which the writer and the narrator are the same person, and in which there is a direct mode of address to the purported reader of the writing, the text). Thus, my response to this post, shared on this platform, is three-fold.
1. The writer, Danuwa Rano, is a well-known member or sympathiser of the APC in Kano and a supporter of an aspiring APC candidate for the position of the Gov. of Kano State, despite his critical yet digressive comment on the Gov of Jigawa, Namadi, Abubakar Rimi, and Aminu Kano, to cite just those three. In my academic field, we train our students in the literary criticism of non-fictional texts to look for the writer’s MOTIVE for writing. Usually, in this kind of writing, the writer does not reveal his motive (which is usually hidden) for writing directly but takes detours, digressions, and other textual strategies of establishing some nuggets of “authenticity”. Just a ploy to deceive the unsuspecting or the gullible reeader, to say the least. If and where the writer is well known, we also seek to read his previous works, including his podcasts, interviews, or open attitudinal-ideological stance in relation to public discourse.
2. We also probe the text for its linguistic “unsaids” or “non-saids”, namely its TONE and the perspectival presentation of events and people (we call this reading or interpretive strategy “symptomatic reading”). It’s interesting that the writer himself reveals that his text was inspired by a previous one critical of Kwankwaso and the Kwankwasiyya movement, written by Auwal Anwar.
3. After a thinly veiled ideological bad faith on the part of Danuwa Rano, he delves into a moralistic discourse, namely that God/Allah has created human beings with dignity and with self-worth, higher than those of the animals such as “goats”; and much more integrative than the blind (“makafi”). But Danuwa Rano is clearly not very educated in how language, in this case Hausa and English, work. In language, in Hausa, we call or regard someone that is a maestro, a highly gifted person, in any vocation or an endeavor, as, or by describing him as “shege” or “maye” in or about something that we admire or value (masterly). Why is that? Language has both DENOTATION and CONNOTATION. In any Hausa dictionary, the denotation of “Shege” would be “bastard” (illegitimate within the marriage-kinship and cultural system). But when used in the context of connotation, “Shege” describes someone with admirable skills, in appreciation of his or her skills, mastery, and distinguished capacities. Alas, this is what Danuwa Rano has missed. So, in every linguistic comminity, symbolism, figuration, and emblematic descriptions are never far away from the symbolic sphere of experience. Here’s another example from the English language. Expressions such as “evil genius” and the Latinate “maestro” exist because symbolisation or figural descriptions are creative, a way of coming into the undecidable space of appreciation and appropriation, including the anxiety about what we denote in the cultural-linguistic game, and in our unconscious.
4. Rather bizarrely and crudely, perhaps even maliciously, Danuwa Rano fails to see, blinded by his ideological moralism, that whenever the Kwankwasiyya people call themselves “makafi” and “awaki” they are, in fact, ENGAGING IN the SYMBOLIC PARODY of their opponents, that is, those who criticise them for being resolute and committed political agents in a certain way. To borrow a metaphor from Michel Foucault, it is the Kwankwasiyya people’s way of “self-presentation” in the political and democratic arena. Indeed, it was the same process at work when the British Workers called themselves “Chartists” (based on their Charter of Demands). But we know that a group of human beings cannot be a List or a Charter. Rather, in language, any group can identify with a colour (“Red” for communists and Marxists; Green for Muslims; or with emblems (the Crescent Moon, The Cross, or the Hammer and Sickle, or just an Effigy; a country’s or a state’s “coat of arms”). Should we assume, then, that the Kwankwasiyya followers are physically, intellectually, or ideologically blind? But if they were, they would not work for someone, Senator Kwankwaso (RMK), that they couldn’t have literally “seen”.
5. Danuwa Rano is such a poor writer, such a poorly educated person on how language and symbolisation actually work, that he mistook a figural statement as intransitively real and factual. What a pity! In fact, I am tempted here to cite the famous argument of the German philosopher, Friedrich Nietzsche, that language as such is only a doxa (opinion) rather than (a) truth (episteme). In this view, language is a kind of rhetoric and thus inherently rhetorical. For example, in the Hausa “Kirari” system, any one can call themselves a lion, a mouse, an elephant, or even a fox, or even, indeed, a “merciless killer”, one who does not and would not spare his enemies. I recall, in my youth, my father admiringly calling my mother “uwar garke” (“the mother of the herd”, his herd) but does that mean she was a cow, the female head of a herd of cows? Certainly not!
6. It is a mark of Danuwa Rano’s ideological project that he mistakes linguistic and symbolic parody for the literal thing. Hence, his weak, unconvincing, and flat moralistic attacks on RMK and the Kwankwasiyya people. The latter are saying that they are deeply committed to their political projects, that they are not the typical political opportunists, fortune chasers, and the “fair weather people” that one finds in the Kano APC. In addition, the Kwankwasiyya “Makafi” are also saying that they see clearly where their principled allegiance lies.
7. If Danuwa Rano were a careful, perceptive thinker or writer of political innuendo, he would have seen something prevalent in the history of Kano since the 18th century, namely the tradition of following religious, sectoral leaders, as seen in the mass of committed followers in Kano of the Tariqa, the Shia, and the Izala, to mention just those three. It’s hard not to find a Kano man or woman that is not openly oriented to those three groups.
8. It is, without a doubt, the same temperament that one still finds in the secular political sphere in Kano. Expecting otherwise in the political sphere of the community is either short-sighted or willful blindness or sheer ignorance, all all three. Or, one might ignore all this in furtherance of his un-stated ideological-political agenda.
9. Let me reiterate a point that I have always argued in public: Senator Rabiu Musa Kwankwaso is, without a doubt, a veritable political leader for many reasons. There is not one politician in Kano today who has the deep and wide charisma as to draw a huge crowd of enthusiastic supporters, with the charm and grace that can score, or in fact has scored, over one million votes in Kano State in the elections. His party’s candidate for Governor scored well over a million votes in the 2023 elections. Even Tinubu lost in Lagos in the 2023 elections (only scored anout 600, 000 votes). For that reason and many others (RMK’s cosmic patience, personal Promesean and Sysipusian endurance, his political sagacity and capacity for brilliant and moving political oratory— the “Ma-a-ha chant”), he is the target of disgruntled enemies, the object of deep malice but that is obscured or hidden as “objective analysis”.
10. But hate him or love him, despite Kwankwasiyya movement or not, one must accept that RMK is simply the modern expression of the new politics that is gripping the imagination of young people and that of perceptive, politically committed intellectuals, those who know what is at stake in the political future of Kano State and Nigeria as a whole.
11. Imagine a political leader, the one whose previously opportunistic followers had deserted when he left office, the man who stayed out of power and elective office for eight years, the man who founded a political party within eight months to the national elections, and yet him and his party swept the board, won virtually all the elective offices, including the Govenorship. I daresay such a man, RMK, is naturally the target of malice, envy, and bruised political egos. Danuwa Rano’s virtuperations on RMK and the Kwankwasiyya movement is one more example of crudely malicious, badly conceived, poorly written attacks on modern Kano’s most successful person and his movement.
Ibrahim Bello-Kano.
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