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By Ibrahim Suleiman Ibrahim

It is a human trait, especially in this digital era, for people to take pictures in memorable places, should they have the privilege of travelling to those places. This is because we humans love to capture our favourite moments in memorable places or with memorable personalities so as to treasure the memories. It isn’t ‘always’ a show-off, as some people misinterpret it to be.

A good example of the manifestation of this trait is how almost, if not all, Nigerian graduates have a picture of them in NYSC Camp wearing their NYSC uniforms, how almost every married person treasures the picture of his/her own wedding ceremony, and of course, how almost all privileged pilgrims take pictures in front of the iconic Ka’abah in Makkah when they go for pilgrimage.

However, I still can’t understand why some holier-than-thou folks quickly conclude without any unambiguous Quranic and Hadith references that anybody who takes pictures in Makkah lacks ‘Ikhlās’, i.e sincerity to Allah, whereas the same people will snap pictures at their respective Juma’at Masaajid after every Friday Prayer, take pictures of themselves learning under Islamic scholars and the likes, without anybody questioning their Ikhlaas.

If there’s anything the pilgrims are showing-off when they travel for Hajj, then it will be the beautiful and memorable locations they were privileged to travel to and not their act of Ibādah that took them there.

I mean, Makkah, aside from being a very beautiful place, is a dreamland to all Muslims across the globe and a place they rarely have the privilege of going to. As such, you shouldn’t expect them not to want to treasure the memories of the once-in-a-lifetime experience they have there.

I understand that some pilgrims allow snapping of pictures to interfere with their acts of Ibādah during Hajj, and that is wrong, but even at that, we aren’t in the position to judge them, as the sincerity of intention is only known by Allah, the all-knowing.

Even where Allah talked about giving alms in the Qur’an, as sacred as it is, he mentioned in Qur’an 2:271 that revealing alms-giving to the public is okay, but concealing it is much better.

We can analogically deduce that it’s actually better if you decide not to take pictures for fear of ‘show-off’ when you travel for Hajj.

However, it is wrong to bully those who choose to take pictures, especially if their intention is to treasure their memories.

We take pictures at important places, in cars, in aeroplanes, and other places. I feel that’s human nature. Do Muslims have any better place than Makkah? Still, I reason that we should guard our Iman and take our pictures with Ikhlas.

Ibrahim Suleiman Ibrahim

By Muhammad Sulaiman Abdullahi, PhD

President Muhammadu Buhari has come and gone. It is believed that many Nigerians thought Buhari would be the best president of their lifetime. Even Baba Buhari himself assumed and pretended that he was the best. And he did his best; only that his best was not enough for Nigeria.

Baba accused all those before him, directly or indirectly, of mismanaging Nigeria. However, with all the accusations he heaped on others, Nigeria was technically and practically raped under his watch. It is even alleged that most of the suffering inflicted upon Nigeria and its innocent citizens was the handiwork of some of the closest associates of Buhari, including his family members. Some supporters claimed that his style was the best way to govern. They boasted that Buhari assigned competent hands to govern, and he never interfered. This assertion has many troubles, and I will mention only two.

First, it is wrong for any leader to assume that his workers or those he assigns to do a specific job for him are perfect. They are not, and no one is. And even if assuming they are, he is responsible for watching, gauging, supporting and assessing them. Buhari didn’t do that. He was just there sitting, flossing and picking his teeth.

Second, some of those assigned some responsibilities and some ministries during the Buhari era were not competent. Look at what Adamu Adamu and Ngige and some of their close allies did to education. Look at what Hadi Sirika did to aviation. Look at what Godwin Emifele did at the Central Bank of Nigeria. These are just a few among many. One would wonder how did that happen under Buhari’s watch.

When Nigerians voted for Buhari in 2015, most believed Nigeria’s worries of 1960 downwards would just vanish. There is a widely circulated story of someone who sold his generator, considering that the electricity would be fixed and that the generator would be a nuisance to him and occupy space. Buhari disappointed him and all other Nigerians in the energy sector. The electricity tariff was hiked unprecedentedly, to the corrupt extent of not even giving notice. They hiked it at their will without recourse to anything or fear of anyone. This was Buhari’s era.

Furthermore, according to what many Nigerians believe, had Buhari not become a president, many fools and even non-foolish among Nigerians would have tagged him “The best president that never is”! He came and went, and his performance shows he isn’t the best.

However, no one will occupy that seat without doing good, willy-nilly. Buhari did some things, but I don’t think he did it consciously. His undoing and the power of the seat made it happen, as Baba didn’t seem to care then. I can’t mention a lot, but I know he tried not to influence the 2023 elections in favour of his party. That single action should be emulated by all those who come after him.

Also, some of our airports look majestic but at the expense of our roads. Some think that it happened due to his excessive love of foreign trips. He couldn’t bear the sinister looks of our airports as he happens to be a constant, consistent and regular customer there.

The health sector received almost total neglect during Baba’s era. He knew about it very well as he shunned all Nigerian hospitals because his government abandoned them. The former president enjoyed robust, healthy and developed foreign medical healthcare when Nigerians died in Malaysia and lack of genuine Capenol. He didn’t care, and neither did he ever talk about it.

Wallahi Nigerians suffered a lot under his leadership. Inflation has never been bad, like how it grew big during Baba. Another thing that Nigerians may live to regret is their high hopes for Buhari’s government, which became a curse on them. The ordinary people with whom Buhari sided and dined when he looked for the seat lost him completely. He later started accusing them of laziness.

His non-strategic accusations to all classes of people in Nigeria started in phases and kept on changing based on the position he found himself. 

The first phase was when he was aspiring to be the President. Then, he tactically sided with the masses and openly demonstrated with them on the streets. He yelled at the PDP government and accused them of various things, and his government multiplied all the suffering. The second phase was when he became the president, accused all the Nigerian politicians, and painted them bad in the eyes of all Nigerians and the world.

Lastly, in the final phase, when he consolidated his grip on the leadership, he turned and accused all Nigerians, especially the youth and the masses he sided with and voted for him. He accused them of being lazy and full of enjoyment as if he didn’t want to see anyone enjoying and smiling!

He governed as if he was doing Nigerians a favour while most of those who supported him were either dying of hunger, kidnapped or wholly disoriented.

Nigerians from the North and South graciously excused many of Buhari’s excesses, thinking he would do wonders. Today is only a few days of President Bola Tinubu’s government, but he has taken some decisive actions which Buhari’s eight years couldn’t do.

We didn’t have high hopes for Tinubu initially, but we foresee and pray that his government will be better and more beneficial to Nigerians than the I-don’t-care government of Baba Buhari.

Dr Muhammad can be reached via @muhammadunfagge (Twitter) or email: muhammadunfagge@yahoo.com.

By Aisha Musa Auyo

My mom and her colleagues were sitting in the famous Faculty of Education train at Bayero University, Kano (BUK), a corridor linking five faculties in the New site before the renovation. A lady walked by, and her ID card fell from her books. They kept calling her attention, but she ignored them. One of them even attempted to run after her while yelling the name they saw on the card, but she cared not to look back. They got annoyed and decided to let her pay for the consequences of her arrogance.

In those days (I don’t know for now), when a student lost a school ID card, they had to bring evidence, such as a police report to get a replacement. If exams are approaching, the student may be given a temporary ID card from the admin before they present the evidence, and a new ID card will be processed for them. This protocol was not an easy one. I’ve gone through it. It was my first time going to the police station.

My mom’s colleagues assumed the girl was doing ‘Yanga’, a typical snobbish attitude of undergraduate ladies. So they planned to throw away the ID card. My mom, being her usual kind person, begged them not to. She collected the card with the intention that she would take it to the lady’s department after work. As she read the name on the card, she identified the surname. We live in the same neighbourhood.

After work, she went to the house and gave them the card, explaining how they kept calling the girl, and she didn’t bother to answer. One of the mothers in the house said, ‘Ai ba za ta amsa ba, tana da matsalar kunne, ba ta ji’. (Meaning she couldn’t answer because she is deaf). Mom was so happy and relieved that she helped and promised to inform her colleagues about the lady’s condition.

If not for our human nature, we are quick to assume a thorough look into the ID card will reveal that the student is from the Department of Special Education. Most of the students in the department are either deaf, blind, or mute, and we are obliged to help them in any way we can. My mom’s colleagues were kind; they could ignore the card when it fell. They attempted to help her. They even called her name and ran after her. What they did wrong is the ‘judging’. They were quick to assume.

But they are only human. We do this all the time—you and I. We are quick to judge and assume. I have been accused of being a snub because I couldn’t recognise some of my relatives, colleagues, or classmates. People did not know that I have been diagnosed with Prosopagnosia, a medico-social disorder characterised by difficulty recognising family members and close friends. (I’ll write extensively on the topic next week, in sha Allah.)

This judging and quick-to-assume syndrome didn’t stop in our offline interaction with others. We brought it online. It’s especially unforgiving if it’s coming from a vendor. I read yesterday a comment from a vendor complaining that she did a voice-over of the price and location of her items, yet some annoying people kept asking her for that information.  

The question here is, what if some of those asking her are deaf? What if they don’t understand the language she used? Of the few thousand friends I have on Facebook, some are deaf. About seven of them have reached out to me. Many others have not. We interact with them, and they comment and react, but we don’t know what they’re battling with. You may also have similar people in your contacts or come across them on other social platforms.

Please, let us be less judgemental; it’s God’s responsibility, not ours.

Please, let us have more compassion.

Please, let us have more patience.

Before we assume, let’s learn the fact.

Before we judge, let’s understand why.

Aisha Musa Auyo is a Doctorate researcher in Educational Psychology, a wife, a mother of three, a Home Maker, a caterer and a parenting/ relationship coach.

By Prof. Abdalla Uba Adamu 

In 1968 I was a twelve-year-old whippersnapper and found solace in my father’s library (hate football and games anyway!). A journal, Kano Studies of the year, caught my attention because of the way my Dad held on to it. I fixed my sights on it, eventually opening it and trying to read it. Oh, I did, quite all right, but I did not understand half of what was written! However, I did not give up and continued perusing the journal. 

Eventually, during high school years, a couple of years down the road, I discovered what glued my late father, Muhammadu Uba Adamu, alias Kantoma, to that specific issue – his article. The article was titled “Some Notes on the Influence of North African Traders in Kano”. This time when I read it, it made sense. I found it fascinating, and I can genuinely say it planted the roots of historical interest in me. However, I was keener on race, culture and identity, and in particular, how new racial identities emerge as a result of what Kantoma himself later referred to as ‘confluence and influences.’

“Some Notes on the Influence of North African Traders in Kano”, as I was to discover later, was based on the methodology of what Victor Turner referred to as “the anthropology of experience”. Kantoma embedded himself in the Arab community (a bit easy to do, with an Agadesian grandmother) in the Alfindiki community in the heart of the city and close to his traditional family homestead at Daneji. It was through extremely loose focus group discussions that he was able to gather as much data as he could. And he was then a student of Political History at Ahmadu Bello University Kano (via Abdullahi Bayero College). 

Years later, I had the chance to befriend one of Kantoma’s teachers, John Lavers. He glowingly told me how excited he was with Kantoma’s initial paper and how he made a series of suggestions that eventually turned the paper into a classic. John Lavers was one of the founders and editors of Kano Studies. 

The paper was extensively revised by Kantoma as “Further notes on the influence of North African traders in Kano”. It was presented at the International Conference on Cultural Interaction and Integration Between North and Sub-Saharan Africa, Bayero University Kano, 4th–6th March 1998 – some thirty years after the original. Unfortunately, despite being the person who typed it up for him, I could not locate a copy (remember, we were using floppy drive storage in those ancient days!).

Some notes planted in me an interest in race, culture and identity and the interrogation of the specific gravity of racial identity in Africa. For instance, take a community of Tripolitanian Arabs who settled in Dandalin Turawa, Kano, right on the edge of the Kurmi market. Years later, they were no longer ‘Turawa’ but African – at least in colour and language, as most have also lost the Arabic language of their forebears. So, what exactly are they? Arabs? Hausa? Or do they create a crazy hyphenated identity – Hausa Arabs (like the ridiculous ‘Hausa Fulani’)?

So, I started my own anthropological trajectory by writing a proposal for a Stanford University (US) residency on Race, Culture and Identity. I wanted to map the six groups of Arab residents in Kano to determine how they self-identify – language or genes. These are Shuwa, Sudanese, Tripolitanians, Syrians, Lebanese, and the Yemeni. Again, Kantoma had much data on especially the Yemeni, in addition to his earlier Tripolitanian engagements.

For a few years, I worked with him to flesh out the project and even got some of the Yemeni elders interested in proper documentation of their community (as was done by S.U. Albasu in “The Lebanese in Kano”). I did not get the Stanford residency, and other things about the daily grind kept me away from the project, so I put it on hold! I can’t even locate the original proposal now. But who knows? Once I have a free year or so, I might rummage through some forgotten hard drives and see what lurks there and, if possible, get back into the race (pun intended!). 

Here, for your archival pleasure, is a gift from Kantoma pending a full-blown site that will have all his writings much later in the year (hopefully by Fall). Download from here:  https://bit.ly/3p2LeOx.

By Muhamamad Suleiman Yobe

Jigawa State Governor Malam Umar Namadi has relieved chairmen, board members and chief executives of parastatals of their appointments with immediate effect.

This was contained in a statement signed by the Permanent Secretary, Administration and Finance, office of the Secretary to the Government of Jigawa State, Alhaji Muhammad K. Dagaceri.

The statement said “His Excellency, Governor Malam Umar Namadi has approved the relieve of appointments of Managing Directors, General Managers, Executive Secretaries, Chairmen and Members of Board of Agencies/ Parastatals with exception of Commissions.

“The statement explained that Career Executive Secretaries, Managing Directors and General Managers were excluded.”Accordingly, this exclude career Managing Directors, General Managers and Executive Secretaries ” the statement said.

The statement directed all the affected officials to hand over Government properties in their possession to the most senior officer in their organization.

The statement further added that “His Excellency, Malam Umar Namadi appreciates your contributions and wish you success in your future endeavours”.

By Aisar Fagge and Uzair Adam Imam

Nothing could have been more worrisome presently in Kano than the menace of phone snatching that has become rampant, leading some analysts to describe the development as a pandemic gradually ravaging the peace in the state.

It was on this light that the Muslim Forum of Nigeria in collaboration with Al-Istiqama University, Kano, and the Muslim Students Society of Nigeria (MSSN), Kano State Chapter, converged for a meeting to discuss the way forward with a view to end the menace.

The symposium Saturday with the title “Curbing the Menace of Phone Snatching” has in attendance many people from all walks of the state, including security personnel, traditional rulers, analysts, journalists, Islamic clerics and university dons, to menton but a few.

Phone snatching has become a major security challenge in Kano state that continue to strike terror in the mind of the residents as thugs with deadly weapons spare no one during their ‘phone or life’ operation.

A shocking disclosure by the Kano State Police Command has indicated that from January to May over six hundred (600) phone snatchers have been arrested by security agents in Kano State.

Arrested culprits must be dealt with

The Secretary General of the Muslim Forum of Nigeria and the Vice Chancellor of the Al-Istiqama University, Kano, Professor Salisu Shehu, has called on the relevant authorities to ensure that the culprits arrested in the course of phone snatching be punished according to the provision of law.

He stated that, “There are two ways to address this menace: the problem can be tackled through government and our security personnel who will ensure the arrest and punishment of these armed thugs and; through this kind of symposium with the stakeholders to deliberate on the genesis and possible solutions of the syndrome.”

Professor Salisu added that for any nation or community to survive there must be people of knowledge who would think, study and analyse issues for the betterment of that society.

We must put hands together – traditional ruler

Also speaking at the event, Alhaji Ilyasu Mu`azu, the Ward Head of Sharada, said we should all put hands together before we could fight off phone snatching in Kano state.

“It is only through collective effort that we can address this problem,” he stated, adding that “traditional rulers should work hand in hand with security personnel through reporting happening and any suspicious act or individual involving in criminal activities in their area.”

The Kano State Emir, Alhaji Aminu Ado Bayero, who was represented by Dan Amar Kano, Alh. Aliyu Harazumi, has commended the organizers and also called on the district and ward heads to ensure working with the security personnel to help address the issue of phone snatching in the state.

However, the Public Relatios Kano Police Command, DSP Abdullahi Haruna Kiya, said all efforts by the police to address the issue are on top gear as their personnel were never reluctant.

By Muhammadu Sabiu
 
In a stunning turn of events, Kylian Mbappé, the star forward for Paris Saint-Germain (PSG), has issued an official statement through the AFP agency confirming that he will not be signing a new contract with the club.
 
The announcement comes as a shock to fans and the football world alike, as negotiations had been ongoing for some time.
 
Mbappé’s statement unequivocally states, “I have NEVER discussed any contract renewal with PSG.” 
 
This statement contradicts the narrative that had been portrayed in recent months, suggesting that talks were underway regarding a potential extension of his contract.

By Dr Shamsuddeen Sani

Where I got History of Imamship of Kano by Muhammad Wada is somewhat hazy in my memory, but it is an MA thesis that underwent a transformative process. The author undertook significant efforts to draw from diverse historical sources. This task merits recognition due to the inherent challenges associated with such an endeavour in the Kano historical tradition.

Despite its small physical size, this book ambitiously tackles a weighty subject matter. The initial chapter, which ideally should have served as a generous introduction, takes a look at the historical backdrop concerning the role of Imams within classical Sunni Islam. In doing so, it imparts valuable insights into their spiritual and intellectual significance. The second chapter charts the evolution of the Imams’ role within the classical religious culture of Kano before the advent of the Sokoto Jihad.

Commencing with the arrival of the Wangarawa during the 14th century, their influence played a pivotal role in the domestication of Islam as a state religion during that era. With the gradual expansion of their spiritual responsibilities and socio-political influence within the royal court, the Imams assumed a central position within the annals of Kano’s historical tradition.

The third chapter examines the transformative impact of the Sokoto Jihad at the turn of the 19th century, bringing about substantial changes to the role of Imams and how they were selected. These changes also served to define an expanded set of functions for the state-appointed Imam.

The author peppers fragments from the biographies of early post-Jihad Kano Imams alongside pivotal milestones punctuating their official lives. As the colonial powers exerted their influence in the early 20th century, the 4th chapter examines how the role of Imams underwent a notable shift, culminating in their formalisation within the judicial council, albeit with a subsequent reduction to primarily spiritual functions.

The book’s final chapter highlights the Imams and their ever-evolving roles from post-independence to the present. Moreover, it investigates the expansionist developments surrounding the establishment of Friday congregational prayer mosques across the state. While the book serves as a comprehensive introductory exploration of its subject matter, it might require additional intellectual depth that one might expect within broader, modern academic discourse.

There are also some ectopic clerical errors in the book that could have been identified and corrected before printing. While acknowledging the inherent challenge of achieving complete neutrality in historical works, it is reasonable to expect greater nuance and fairness in a work of this nature.

Dr Shamsuddeen Sani wrote from Kano. He can be reached via deensani@yahoo.com.

By Muhammadu Sabiu
 
Real Madrid forward Vinicius Junior will henceforth be wearing the number 7 jersey, shortly after the departure of Eden Hazard, whose jersey used to carry the number.
 
Before now, the Brazilian international’s jersey was number 20.
 
In a Facebook post via its official handle, Real Madrid uploaded a picture of the player wearing the number 7 jersey, attaching the post with an inscription signifying a change from “20 to 7”.
 
Recall that Eden Hazard had, in the last two seasons, had difficult and bad moments as his fame and performance were below average, leading Carlo Ancelotti, the Real Madrid manager, to bench him almost throughout the season.
 
Apart from Hazard, Karim Benzema and Marco Asensio also left for Al-Ittihad and Paris Saint-Germain, respectively.
 
However, in another development, the club has been able to complete a deal with Borussia Dortmund to bring in Jude Bellingham.
 
Also, Madrid’s loanee at Inter Milan, Brahimi Diaz, has been brought back by the Spanish giants.

By Zayyad I. Muhammad

The 2023 Adamawa governorship election was not only tough for Governor Ahmadu Umaru Fintiri, but it also shocked him to his marrows. Fintiri said he didn’t only contest against Senator Aishatu Dahiru Ahmed Binani, but against a powerful people in Abuja- Governor Fintiri further said it was an attempted coup d’état against him.

The aftermath of the April 15th governorship election rerun led to Gov. Fintiri ending his first term in a kind of ‘Anger’. So, Fintiri’s second term is highly likely to begin in anger, vengeance, and fighting real and imaginary political enemies.

This is where we must pity Fintiri; if he mistakenly allowed these three things to control his thinking in making appointments, siting of development projects, and creating policies and programs – his four years of the second term would be shrouded with just politics, politics and politics. if  Fintiri is not very careful, he will allow the ‘trauma’  of April  15th to be on his head- his second term’s appointments, projects, and policies will be full of vengeance, anger, and unnecessary fights- if that happens; it will be the beginning of the end of his political future,  because of 2 things- the complexity of Adamawa politics and the current moment.

Nevertheless, Fintiri’s first actions will be how to punish those he presumed did anti-party in the PDP and how to compensate the ‘outsiders’ who did anti-party in their parties to his advantage. This is where the first problem of Fintiri’s second term will commence- new enemies within his party, the outsiders will feel meagerly compensated while those who worked hard for his second term will feel that the outsiders have more than what they ought to have.

For his political survival, Fintiri’s second term should be a kind of political redemption for him- work on his poor relationship with some of his party stakeholders, discard any thought of unnecessary fights with people who he thinks have worked against him and cool the growing tongue and faith division in the state’s polity, especially among jobless young people.

Fintiri’s second term should be a reconciliatory one towards some of his party stakeholders, the traditional class, and some of his so-called enemies. And his appointment should reflect Adamawa’s complexity and the people that truly contributed to his victory in both his first and second terms. This will go a long way to ‘heal’ the past and ‘nurture’ the future.

As things stand now,  if Fintiri doesn’t apply the science of politics and wisdom in his thoughts-  most of his actions will be viewed through the prism of ‘we’ vs ‘them’, which will be very bad for a Governor in a second term; because second terms are intricate – one’s political values diminish as he utilizes the term’s years; followership  reduces, permutations and carpets cross occur without necessarily factoring the second term’s driver’ while those wishing to replace the driver becomes more of yes men, at the detriment of the driver

Fintiri should quickly make some in-delectable marks with legacy programs and projects in the area of youth empowerment, poverty reduction, and human development and industrialization, amongst others. Roads projects are good- but  within 10-20 years, often,  people will forget who to do them; while some will deteriorate, new ones will replace them, but human development and youth empowerment are everlasting- this is where Kwankwaso and Tinubu derived their unending popularity at their primary constituencies

The truth is, the Binani case is a big hammer dangling on Fintiri’s head. Anything can happen in a Tinubu regime that will be thirsty to maintain the old & get new strongholds and votes, including being non-apolitical on some issues.

Fintiri should be fast- bring new thinking, new ideas, and new vigour. Though this is only possible if he brings on board all his party, including young people and even people with opposing political views, to do some intelligent thinking free of politics but development.

Congratulations, Governor Ahmadu Fintiri.

Zayyad I. Muhammad writes from Abuja via zaymohd@yahoo.com.