Wa Status Quotes

Muslim identity and thought in Nigeria derive from the Sufi brotherhoods of Qadiriyya and Tijaniyya, primarily as a result of the historical role of the Kanem-Borno and Sokoto caliphates in the spread of Islam. The Sufi orders and the Izalatul Bidi’a wa Ikhamatis Sunnah (People Committed to the Removal of Innovations in Islam; hereafter Izala) are the two dominant contemporary Muslim foci of identity. The disdain towards and fear of boko (Western education) arose from its historically close association with the colonial state and Christian missionaries. This also suited colonial educational policy well, as the British had no intention of widespread education anyway. The aim of colonial education, particularly in northern Nigeria, was to maintain the existing status quo by “imparting some literacy to the aristocratic class, to the exclusion of the commoner classes” (Tukur 1979: 866). By the 1930s, colonial education had produced a limited cadre of Western-educated elite, who were conscious of their education and were yearning to play a role in society. Mainly children of the aristocratic class, the type of education they received was “different from the traditional education in their various societies, and this by itself was enough to mark them out as a group” (Kwanashie 2002: 50). This new education enabled them to climb the social and economic ladder over and above their peers who had a different kind of education, Quranic education. This was the origin of the animosity and distrust between the traditionally educated and Western-educated elite in northern Nigeria. Though subordinate to the Europeans, these educated elite were perceived as collaborators by their Arabic-educated fellows. Thus the antagonism towards Western education continues in many northern Nigerian communities, which have defied government campaigns for school enrollment to this day.

Aku melihatnya luntang lantung. Mungkin ia merasa bahagia dengan caranya sendiri. Seperti mencintai istri yang telah meninggalkannya ke alam baka. Ia masih menulis kata kata romantis tentang istrinya itu di status WA. Walau sepanjang sepengetahuanku, ia tak pernah mampu dengan sungguh sungguh membuat istrinya bahagia. Atau barangkali saja ia memiliki penafsiran lain atas makna kebahagiaan yang sesungguhnya. Kalau berpuluh puluh kali ia bilang padaku, bahwa ia tak bakalan pernah menyerah. Itu pula sebabnya kenapa ia berpuluh puluh kali juga berganti profesi; menjadi koki di restaurant A dan lalu pindah kerja ke cafe B. Sehari mencoba peruntungan jadi sopir pribadi, di lain waktu menjalankan mobil carteran. Beberapa minggu mangkal sebagai sopir truk dan lalu pindah ke bus antar kota dan bahkan mengoperasionalkan alat alat berat. Ia bisa dengan gampangnya menclok ke sana atau ke sini. Bertukar peran menjadi si anu atau si oni, sesuka suka hati dia saja. Kalau terjegal ia oleh rasa bosan, maka ia bakalan balik ke rumah yang bukan miliknya selain apa kalau bukan hanya untuk sekedar ampiran saja. Lalu mencoba menanam padi atau cabe atau kopi atau apa saja yang mungkin. Konon katanya ia drop out dari jurusan mesin sebuah universitas ternama dan terjungkal hanya gara gara ia tak sejalan dengan apa kata dosennya. Dan begitulah, ia memilih bebas merdeka seperti burung walau kadang harus menggadaikan harga diri, tutup lobang gali lobang demi menegakkan gaya hidupnya yang luntang lantung ala bohemian.

IX. THE DESCENT OF CHRIST TO HELL Note: This article attests that Christ descended into hell to proclaim and announce His victory over sin, death, and the devil; not as part of His atonement for the sins of the world. It put an end to the squabbling that had arisen among Lutherans over the meaning of Christ’s descent to hell, and it based its conclusions on one of Luther’s sermons discussing this issue. (See also Apostles’ Creed; Nicene Creed; Athanasian Creed; SA I; SC II; LC II; FC SD IX.) STATUS OF THE CONTROVERSY THE CHIEF CONTROVERSY ABOUT THIS ARTICLE [1] This article has also been disputed among some theologians who have subscribed to the Augsburg Confession: When and in what manner did the Lord Christ, according to our simple Christian faith, descend to hell? Was this done before or after His death? Did this happen only to His soul, only to the divinity, or with body and soul, spiritually or bodily? Does this article belong to Christ’s passion or to His glorious victory and triumph? [2] This article, like the preceding article, cannot be grasped by the senses or by our reason. It must be grasped through faith alone. Therefore, it is our unanimous opinion that there should be no dispute over it. It should be believed and taught only in the simplest way. [3] Teach it like Dr. Luther, of blessed memory, in his sermon at Torgau in the year 1533 [WA 37:62–67]. He has explained this article in a completely Christian way. He separated all useless, unnecessary questions from it, and encouraged all godly Christians to believe with Christian simplicity. [4] It is enough if we know that Christ descended into hell, destroyed hell for all believers, and delivered them from the power of death and of the devil, from eternal condemnation and the jaws of hell. We will save our questions ‹and not curiously investigate› about how this happened until the other world. Then not only this ‹mystery›, but others also will be revealed that we simply believe here and cannot grasp with our blind reason.