Opinion

By Dr. Raji Bello

In media advertisements, the larger print that describes or promotes a product or service is often accompanied by a smaller or fine print which is less noticeable and often placed as a footnote. It usually contains the real truth about what is offered in the advert although consumers rarely read them.

Bola Tinubu has unveiled his running mate in Daura where he gave the nation a partial reading of the larger print of his advertisement. He said that he has found a competent and loyal individual to help him deliver good governance and that the person’s Muslim faith was merely accidental. It sounds good on the surface but we all know that his selection goes against the established convention of demonstrating religious and regional inclusivity on our presidential tickets. And we are all aware of the passionate debate that preceded the selection. It is clear that the main points articulated or implied by those who have insisted on a Muslim-Muslim ticket for the APC now constitutes the dark and sinister fine print in Tinubu’s advertisement of his new running mate.

There are three main postulates in the fine print which have underpinned Tinubu’s selection and which should make uncomfortable reading for anyone who is concerned about Nigeria’s future. They are:

1. A Muslim from southern Nigeria is not Muslim enough to represent the nation’s Muslims on a presidential ticket and he must be paired with a northern Muslim before he could appeal to northern Muslim voters.
2. Muslims in northern Nigeria will not vote for a ticket that has a northern Christian on it making any such ticket automatically unviable.
3. A “competent and loyal” running mate for Tinubu could not be found among northern Christians and he had to go against the convention to find one from the northern Muslim community.

An acceptance of Tinubu’s selection automatically implies the acceptance and internalisation of this fine print, and this is where the problem lies. It means that we, as a nation, are on the road towards formalising and even institutionalising common prejudices and bigotry at the highest levels of our polity. Kaduna state APC is already at an advanced stage of entrenching its ominous Muslim-Muslim formula for governorship contest contrary to established convention. Is this the country that any of us would like to bequeath to his children and grandchildren? Should hard calculations regarding the chances of victory take precedence over the future survival of this country? Isn’t Nigeria more important than any politician’s ambition or chances of winning? The antecendent of Abiola’s Muslim-Muslim ticket that is often cited as justification is not applicable because it had enjoyed implied consent of the Christian community at that time, something that is absent at this time. There is a big difference between exclusion with consent and without it.

All human beings (especially the Nigerian kind) crave inclusivity. Muslims in Plateau, Taraba and some Southwestern states have also cried out for inclusivity; so it is not something that only Christians seek. In Plateau state, with its significant Muslim minority, there is a long-running problem with inclusivity. Contentious issues that concern the “settler” Muslim population in Jos North has led to the exclusion of native Muslim populations in other local government areas as well. In Taraba state, the recent nomination of Christian governorship candidates by both major parties has spiked communal tensions with one radical Muslim preacher even calling for jihad. This came against the background of complains of marginalisation in state government appointments by the Muslim community in the state. But the case for more inclusivity in the two states will surely be undermined if the bigoted fine print of Tinubu’s advertisement is institutionalised at the centre.

We are already on the slippery slope towards eventual implosion and victories for the national and Kaduna APC tickets in 2023 will most likely move us to the high-speed section of that slope.

Raji Bello writes from Yola, Adamawa State.

By Ibrahim Ahmad Kala, LL.M

The one-time Attorney General of the Federation and Minister for Justice in the Second Republic, Late Chief Richard Akinjede, SAN once asserted that oral Advocacy is a special science and art skill of good courtroom lawyers which is likened to the scene in Julius Caeser that took the form of funeral orations by Brutus and Antony over Ceaser’s corpse. Having just killed Ceaser, the conspirators wanted Brutus to assure the Romans that all was well and that Ceaser’s death was necessary to prevent tyranny. Antony, Ceaser’s close friend, feigned solidarity with the conspirators and persuaded them that he too should say a few words over Ceaser’s body.

In comparing Brutus and Antony as orators, we should remember two other classical orators: Cicero and Demosthenes. When Cicero finished an oration, the people would say: “How well he spoke”.  But when Demosthenes finished speaking, the people would say: “Let us March”. Brutus was like Cicero and Antony like Demosthenes. Brutus won respect, but Antony started a riot.

The funeral orations which exemplify an extraordinary example of how Shakespeare can bear on the law, underscore the effectiveness of oral Advocacy which a lawyer should read before addressing the court in a major trial.

Regrettably, like Antony, Bar Shehu Usman Dalhatu on 7/7/2022 in his appearance while defending Sheikh Abduljabbar Nasiru Kabara before a Sharia Court of Kano State, caused stirred on social media and openly accused the trial judge of being unlike Ceaser’s wife of not sitting above board in the case. As seen in a viral video, the counsel was heard castigating the court for allowing the prosecution to ask “all sorts of questions such as asking the defendant when his father died? Which he argued, is not contained in the charge,” during cross-examination,  and “denying his client right to make a no-case submission”, saying no prima facie case was established against him. According to the Daily Trust report, the mild drama led the defence counsel, Dalhatu Shehu-Usman to walk out on the judge.

The Kano State Government had charged Kabara with four counts, bordering on blasphemous comments against Prophet Muhammad (PBUH) on Aug.10, Oct. 25 and Dec 20, 2019.

With due respect to all, the entire scenario that played out in the court is, to say the least, highly nauseating and totally against the professional ethics required of players in the administration of justice in this country. In one of my previous articles on the relationship between the Bar and the Bench, I penned down as follows:

In R. vs. O’Connell (1844) p261 at 312-313 lifted from Oputa JSC’s book “OUR TEMPLE OF JUSTICE” p.14, Crampton J. said thus:

“This court in which we sit is a Temple of Justice, and the Advocate at the Bar as well as the Judge on the Bench are equally ministers in that Temple. The object of all, equally, would be the attainment of justice…”

Oputa JSC further distilled some guiding principles on the relationship between the Bench and the Bar as follows:

 “Lawyers and Judges being instruments of justice are honoured and honourable.

Such honourable men should not allow ‘the infirmity of human nature and the strength of human passion’ to lead them astray, let alone lead them to perpetuate an outright injustice.

The Legal profession is not just another avenue for quick money-making by hook or crook. To so conceive the profession, is to degrade it.”

Similarly, Richard Du Cann in his book: “The Art of the Advocate” speaking on the duty of the Advocate while quoting Lord MacMillan, a Lord Advocate-General in Scotland and a member of the Judicial Committee of the House of Lord’s declared the duty in fivefold as follows:

“In the discharge of his office, the Advocate has a duty to his client, a duty to his opponent, a duty to the court, a duty to himself, and a duty to the state. The duties, in fact, begin long before he rises to his feet resplendent in horsehair wig and stuff gown”.

Hence, it is not part of the duties of a Lawyer to win at all costs or at any cost. There is rather a heavy cost to winning at all costs and that cost is disdain and dishonour and the desecration of the sacred temple of justice. Judges and Lawyers have a prior and perpetual retainer on behalf of the truth.

All these, therefore, reflect very much the tradition of the legal profession on the relationship between the Bar and the Bench, and which is one of reciprocity. The smooth administration of justice envisages the existence of courageous, efficient, honest and fearless Bar and Bench.

The Bench is entitled to unqualified respect from the Bar and so expects it. The least Magistrate Court, Area, Sharia or Customary Court and the highest court of the land are equally entitled to this respect. Members of the Bar stand up when they address or are addressed by the Bench.

The counsel who easily picks up quarrels with the Bench acts in contravention of this important duty. The duty of respect which is as old as the profession itself is highlighted under Rule 1(a) of Rules of Professional Conduct as follows:

It is the duty of the Lawyer to maintain toward the Court, a respectful attitude, not for the sake of the temporary incumbent of the judicial office, but for the maintenance of its supreme importance. Judges not being wholly free to defend themselves against criticism and clamour. Whenever there is a proper ground for a serious complaint of a judicial officer, it is the duty of the Lawyer to submit his grievances to the proper authority. In such cases, but not otherwise, such charges should be encouraged and the person making them should be protected.

This aged-long tradition of respect has crystallized into a solid cornerstone in the edifice of the Bar-and-Bench relationship. You alone cannot change the position overnight. The tradition is so well established at the Bar that, even when counsel has nothing but rude remarks to make, by tradition he is expected to start by saying: “With respect”.

These ethics demanded the best of Man: obedience and decency, as it was demanded that Adam (A.S) should keep his own part of the bargain, and he did not; that was unethical and there came his fall.

The court is where counsel will spend the rest of his years at the Bar trying to persuade to his view. One cannot carry it along with him if, by lack of manners, one alienates its feelings beyond recall or consistently.

To be continued

Ibrahim Muhammad Kala Esq is the Head of Litigation Department, Court of Appeal Gombe division and can be reached via ibrokalaesq@gmail.com

By Anna Mohr

The movie, There is a way, directed by Falalu A. Dorayi and produced by Abba El-Mustapha, is a simple but effective feel-good movie retelling popular tropes and stories in a predictable but heartwarming way. Following the recipe of Shakespearean dramatics and clichéd Disney movies in the 2000s, such as Cinderella Story or High School Musical, it easily can stand on its own while also covering issues of the Hausa society and giving insights into its culture – an entertaining and so sweet movie you can taste the sugar on your lips.

Isham is a middle-class university student with a pure heart who wants to get his degree through hard work. He falls high over heels for Fadilla, the daughter of a wealthy businessman. The two desperately want to be together but must face several problems threatening to destroy their relationship.

There is a Way was the first Hausa movie I watched, and although the story has already been told a thousand times, I easily became invested with it. Even though I rarely watch romantic movies, I have a soft spot for them. The quality of the film is fitting to the story itself: simple but refreshing. Please, do not expect finesse camerawork or outstanding dialogues – you will surely be disappointed. But the blunt storytelling is made up of dramatics that can easily compete with those of the Bollywood film industry.

The movie itself is certainly no piece of art. It is amateurishly made: the camera is wiggling, and the lighter colours in the scenes are sometimes glaring and unnatural. At the same time, the movie uses effects such as slow-motion, certain scenes are muted to create tension and dramatic music is played in between.

The story itself is predictable as typical for a romantic movie and has similarities to our Western fairy tales and Elizabethan or ancient love stories: Man meets a woman and falls in love at first sight, but their love is doomed, and they have to face challenges before being together. Also, the poor protagonist and his rich-born love interest are no rarity in this genre. Another aspect I recognized in the film is the flat characters: We have a pure-hearted hero who cannot do wrong. But instead, tragedy happens to him, and his pureness is challenged. I found that quite wasted because characters are made to make mistakes. They can only grow when they do wrong and when they fail. There is a sense of relatedness that I miss.

The characters themselves are introduced in simplicity. When Fadilla’s parents appear on screen, they are introduced with “Hello Mum” and “Hello Dad”, which is blunt and unimaginative to share the family ties with the viewer. The dialogues are just as direct. The movie is in English, and there is no dubbing involved, meaning that Hausa people speak a language that is not their own. That includes that the dialogues are often wooden and lacking finesse. “I will tell you the secret of …” is just one example of the movie’s very direct way of communication, and I daresay that it would have been more natural if the characters had spoken in their own language. The English script has some sentences that are generally not used, leading to many exaggerated dialogues. For example, “you harbour a criminal” when Isham is accused of cheating in an exam.

So, why do I like this movie?

Easy: Because it has charm. It is charming how Isham and Fadilla are swooning about each other. How they tell each other Shakespearean confessions of undyeable love as if they just teleported into one of his sonnets; how they are the embodiment of a Greek tragedy, a Hausa variant of Romeo and Juliet; how the world is joined against them, but they are still standing side by side.

Viewing the Hausa society and culture in the movie is also fascinating. When watching it, you may recognize that male and female characters are never touching each other – not mother and son, not father and daughter, nor the lovers. In addition, women are wearing scarves – hijabs – around their heads, so you cannot see their hair.

Another interesting fact is the mention of Allah instead of God, which I needed some time to get used to the first time I watched the movie. Also, certain issues are discussed: For example, the gap between poor and rich, the importance of education and the problem of corruption and blackmailing at university. These aspects convey the information I would not find out otherwise and give more insights than any textbook in school.

To put it all together, the movie is a people pleaser. You can easily be invested in the plot and follow the relationship between Isham and Fadilla, although the story itself is simple and predictable. At the same time, there are interesting aspects of culture and society. So, I recommend watching it!

Anna Mohr studies at the University of Cologne, Germany. She can be reached via amohr9@smail.uni-koeln.de.

By Hassan Idris

It’s quite important to demystify the fact that in the festivity of the Eid festival, which is a religious celebration amongst Muslims all over the world, there is quite a lot of sociologically significant display, which demands sociological explanations and outlooks. Religious festivals such as Eid hold greater importance to sociologists like Emile Durkheim (1858-1917). He developed a widely used theory for explaining what holds society and social groups together through his study of religion. He identified core aspects of religious structure and participation that sociologists today apply to the study of society in its entirety.

This includes the role of religious festivals and rituals in bringing about social cohesion, social solidarity and people together around shared practices and values. It also comprises ways that participation in religious festivals and rituals reaffirms shared values and thus reaffirms and strengthens the social bonds between people and the experience of “collective effervescence,” in which people tend to share in feelings of excitement and are unified in the experience of participating in religious festivals and rituals together. The Eid festival, an Islamic holiday celebrated by many Muslims as a religious holiday with religious rituals, values, and relationships, is one of them.

Thus, Durkheim defined religion as a“unified system of beliefs and practices relative to sacred things. Sacred to him meant extraordinary—something that inspired wonder and that seemed connected to the concept of “the divine.” He argued that“religion happens” in society when there is a separation between the profane (ordinary life) and the sacred. A rock, for example, isn’t sacred or profane as it exists. But if someone makes it into a headstone, or another person uses it for landscaping, it takes on different meanings—one sacred, one profane. Durkheim, who’s generally considered the first sociologist to have analyzed religion regarding its societal impact, believed that religion is about community. It binds people together (social cohesion), promotes behaviour consistency (social control), and offers strength during life’s transitions and tragedies (meaning and purpose).

With the applicability of the methodology of natural science to the study of society, Durkheim held that the source of religion and morality is the collective mindset of society and that the cohesive bonds of social order result from common values in a society. He contended that these values need to be maintained to maintain social stability, to which explanations of Durkheim on the importance and functionality of religion would be used to explain and understand the religious Eid festivals celebrated by all the Muslims in the world.

However, the word “Eid” means festival or feast. Therefore, it depicts the event that is being celebrated. Muslims celebrate two types of Eid yearly following two significant acts of worship. The first is called “Eid Al-Fitr”, which means “the fast-breaking Festival” celebrated after fasting the entire month of Ramadan. The second, known as “Eid-ul-Adha,” meaning “the festival of sacrifice which is celebrated immediately upon the completion of Hajj, the annual pilgrimage to Mecca. The Eid Al-Adha entails going for a pilgrimage to Mecca performed by millions of Muslims simultaneously once a year. Through Eid Al-Adha, the sacrifice Abraham was willing to make to God and the mercy God had upon him becomes celebrated and manifested.

Muslims celebrate the day by sacrificing a sheep or so and sharing it not just with family and friends but also with the less privileged. This celebration lasts four days, beginning the day after the completion of Hajj. The celebration of Eid Al-Fitr lasts one day, starting with the sighting of the new moon, which marks the end of the Islamic month of Ramadan and the beginning of the following month. During Ramadan, Muslims fast to purify themselves and get closer to God. Ramadan is like a retreat, a time to step aside worldly worries, focus on spirituality, and improve connections with the one who gave them life and blessings.

After going through a long spiritual retreat for a maximum of 29 to 30 days, it is only logical that a feast is held to mark the end of the month. This is what Eid Al-Fitr is all about. Like Ramadan, Eid Al-Fitr begins with the first sighting of the new moon, so most of the time, Muslims have to wait until the night before Eid to verify its date. If the new moon is not visible, the month lasts 30 days. The date changes annually on the Gregorian calendar and varies from country to country, depending on geographical location.

Though, in declaring the start of Eid, Muslim-majority countries depend on the testimonies of local moon sighters. The Judicial High Court then decides if Eid has arrived. When the sighting has been verified, Eid is declared on television, radio stations and mosques. The celebration of Eid Al-Fitr lasts one day, starting with the sighting of the new moon, which marks the end of the Islamic month of Ramadan and the beginning of the following month.

The first Eid Al-Fitr was celebrated in 624 CE by the Prophet Muhammad (PBUH) and his companions after their victory in the battle of Badar, a turning point in the prophets’ struggle with his opponents among the Quraish in Mecca during the early days of Islam. Inasmuch as all Muslims celebrate the festival, there are many doctrines and ways of celebrating it which are sociological and are of paramount interest and importance to sociologists and Anthropologists. However, the traditions of Eid Al-Fitr entail ‘Sawm’ ( fast), which is the practice of fasting during the holy month of Ramadan and is one of the five pillars of Islam.

Muslims believe that during Ramadan, the Qur’an text was revealed to the Prophet Muhammad (S.A.W). Muslims celebrate Eid Al-Fitr with “Salat Al Eid” (Eid prayers). There is no audible call to prayer for the Eid prayers. Muslims will gather in mosques or open spaces and offer two units of prayer–called “Rakat”. The prayers are followed by a sermon, in which the Imam asks for forgiveness, mercy, and peace for every being worldwide.

To further bolster the sociological social solidarity and love in Islam, which clarifies Durkheim’s postulation, the other key element of the Eid festival is giving money to the poor alias ‘Zakat al-Fitr’, sending Eid greetings and feasting with families. For many Muslims, Eid al-Fitr is a festival to show gratitude to Allah for the help and strength he gave them throughout the month of Ramadan to help them practice self-control. The phrase commonly used by Muslims as a greeting on this day is “Eid Mubarak”, which is Arabic for ‘blessed festival’.

Muslims begin Eid with the observance of the Eid congregational prayer, sometimes in the mosque but usually in an outdoor location. Before going for the Eid prayer, it’s encouraged to take a bath, wear the most befitting clothes, and look dignified for the celebration. On the way to the Eid Prayer, Muslims recite the words: Allah is great, Allah is great, Allah is great. There is no other God but Allah. Allah is great; Allah is great. To him belongs all praise. And after the Eid prayer, people gather to feast with their families and friends, where they get to savour the taste of various dishes.

Some even travel to their hometowns or home countries to celebrate with their extended families and rekindle the bond of kinship. There is a rich tradition of gift exchange during Eid. For example, it is customary to gift new clothes and shoes to children in Nigeria. Sometimes, the children receive money to buy sweets and snacks to enjoy with their friends and cousins. In western countries, however, children receive gifts instead of cash, and parents decorate their homes to create a mood of excitement for the family.

Finally, Eid is meant to celebrate the completion of spiritual duty and a time to bond and exchange hugs, kisses, and laughter with family, friends and the community. Each country has traditional foods, and sweets prepared ahead of Eid or on the morning of the first day. These foods range from special biscuits and bread to cakes and puddings. On the first day of Eid al-Fitr, voluntary fasting is not allowed as Muslims are encouraged to feast and celebrate the completion of a month of worship and abstinence from food.

Greetings for Eid also vary depending on the country and language. For instance, in Indonesia, Eid is called Lebaran, so Indonesians would say, “Selamat Lebaran”, which means Happy Eid. Other variations of Happy Eid are “Barka da Sallah” in Hausa, a Nigerian language. In addendum, with clothes being an essential marker of Eid, some people wear traditional clothes from their culture, while others pick out something new to wear. Eid is a time for every Muslim to share and express love, peace, and friendship worldwide and extend hands to their non-Muslim neighbours and friends during this festival.

Hassan Idris wrote from Kogi State via idrishassan035@gmail.com.

By Habibu Maaruf Abdu

On Sunday, July 3, 2022, Kannywood lost a colossus and a rare talent, Nura Mustapha Waye. Thousands of condolences started pouring from all angles as soon as the news of his death broke. Waye was the director of Izzar So and many other series and feature films. His sudden death came as a tremendous shock and left the Kannywood members and millions of their audience with tears in their eyes.

“Waye’s death is a significant loss to Kannywood, for he’s, I believe, the most prolific director today.” So says the Kannywood leading scholar-cum-critic, Dr Muhsin Ibrahim, in his short tribute to the late director.

Nura Waye, or Malam Nura, as he was respectfully called, proved unique among his peers in the Hausa film industry. He neglected its favourite musical love stories to make topical Islamic compliant productions. His dream of educating the audience prompted him to incorporate Qur’anic verses and prophetical sayings into the dialogues of his most of his films.

“In filmmaking, there are messages you could send and get a divine reward from the Almighty Allah… I take film as a medium for propagating a particular policy or ideology. This is what primarily inspired me to venture into it,” he once told VOA Hausa in an interview.

Waye began his Kannywood journey in the late 1990s. He was an actor throughout his first five years in the industry. He, afterwards, switched to director to realize his ambition of making films with a didactic tone. His early films left no mark, and he remained unnoticed for over a decade. Kuru-Kuru (2018) was, perhaps, his first movie to get critical attention.

The movie, which deals with the issue of ‘incest’, revolves around a new bride whose husband finds to be pregnant. After a lengthy investigation, it’s discovered that her uncle is responsible for the pregnancy. The movie received positive reviews and was generally praised for its theme and steady plot. But Waye would never rest there.

He reached the pinnacle of his career in 2020 after creating the YouTube series IZZAR SO. It was a sensational hit, and it went on to become the most-watched Kannywood series on YouTube. Its remarkable success dictated the migration of the Hausa film business to the online platform. Muhsin describes it as a ‘game-changer’ and opines thus:

“There might be a few YouTube series before Izzar So, but many more emerged following its unprecedented success. This has inspired many filmmakers, both struggling and established, to resort to making series, serials and feature films for YouTube.”

For Waye, however, Izzar So was not just a success but a fulfilment. This is because it catapulted him to the top of his career, which was his ultimate goal. “I want Allah to elevate me to its top,” he said when asked about his dream in the filmmaking business.

Nonetheless, Waye’s films are only one aspect of his legacy. He, on another side, had a reputation for being a very gentle, peaceful man. He was also so decent that he hardly features an actress wearing a tight-fitting dress in his movies. These, together with his vivid love for the Prophet (S.A.W), endeared him to the Hausa-Muslim populace despite their hostility towards Kannywood members.

Finally, as a Kannywood movie reviewer, I affirm Nura Mustapha Waye’s rare creativity. I believe he will always be remembered as a socioreligiously-committed filmmaker who led to Kannywood’s migration to online space and, above all, ‘the genius behind Izzar So’.

Habibu Maaruf Abdu wrote from Kano, Nigeria, via habibumaaruf11@gmail.com.

By Nasiru Manga

My dear mother, as pilgrims converge at Mount Arafat today, marking the climax of this year’s Hajj, I can’t help but shed tears, remembering that it was one of the lifetime ambitions you didn’t live to fulfil as you passed on precisely 155 days ago. Had you been alive and healthy, you could have been among the over one million pilgrims standing at the plain of Arafat today in observance of one of the five pillars of Islam that not every Muslim is lucky to perform.

I know you craved nothing in this world more than seeing yourself circumambulating the house of God, Kaaba al-Musharraf, in Makka and visiting the holy prophet of Islam (PBUH) in Madina. This informed my decision the first time I was blessed with fortune enough to sponsor your pilgrimage about three years ago.

I remember your reaction vividly when I broke the good news to you as I was seated a few meters away, facing you after you finished your Duha prayers one Saturday morning. Your face radiated with joy instantly upon hearing my plan, and for the first time in my life, I noticed tears of joy cascading down your cheeks despite your effort to stifle them. This image of you has kept flashing on my memory all these five months since you met your creator. I remember how you made me blush as you kept showering me with prayers and words of blessings as it was your wont in every little thing done to you.

We started all the necessary preparations for your Hajj. That was when I got to know your actual date of birth, as I had never discussed it with you before. You told me you were sixty-four and born on Sunday, the 7th day of Ramadan. So, using the Hijri converter, I arrived on 7th April 1957, the date we used in all your official documents to anticipate your lifting up to the holy land.

I remember how we had an animated conversation over the phone on the first day you started attending the weekly lessons organised for intending pilgrims in Dukku. You excitedly told me what transpired at the session in minute detail from the attendants, the number of lessons’ teachers and all each of them said, while I was keenly listening, interrupting you only for more clarification. However, we were disappointed when the organisers brought the session to an end a few weeks later. To our disappointment, we learned that there would be no hajj in 2020 due to Covid-19 pandemic restrictions in the world, including the Kingdom of Saudi Arabia, thereby upending your plan to fulfil your lifetime ambition of answering the call of Prophet Abraham (PBUH).

I remember your response when it was suggested that you perform Umrah, when the Kingdom of Saudi started relaxing its Covid-19 restrictions. You told me over the phone that I should allow God to decide. You insisted that it should be Hajj first before Umrah. And you added: “If Allah so will that I will be there, they will push me even in a wheelbarrow, but if it was already written in lauhul mahfuz that I will not perform hajj, there is nothing you can do about it”.

Your health condition started deteriorating during the Covid-19 imposed two-year hiatus from Hajj. You had been a hypertensive patient, a regular visitor to the Federal Teaching Hospital Gombe, but you were never on admission until barely six months before you departed us. And even during your on and off admissions to the hospital, you were hopeful that the restriction would soon be lifted, and you would witness this day on the mount of Arafat. In fact, it was why you agreed to be hospitalised after your grandchildren convinced you that you should take your treatment seriously for this important day.

When I last saw you on a hospital bed, along with my wife and your grandchildren, you looked frail and not the spirited and good-humoured Maama I knew who would tease her grandchildren lovingly. But despite your condition, you were conscious of time for five daily prayers. The following day when I visited you, I heard you complain in a barely audible and soft voice about how your granddaughter did not wake you up in time to observe Subh prayer. I take consolation like a soothing balm in knowing that, as a follower of Tijjaniyya Sufi order, your mouth was full of Azkaar when you were placed on a ventilator about an hour before you took your last breath on 2nd Rajab 1443 (4th February 2022) after Juma’at prayer. It was around 3 pm that I received an unforgettable call from my kid bro and your youngest child informing me of the inevitable.

It’s been five months since you left us, Maama, but we have yet to come to terms with the vacuum you created. It has left an ineffable deep void in our hearts. Now I feel down every morning I wake up. I cannot hear your voice over the phone; listen to your never-ending prayers for me until I cut off the call. Your prayer for me, which I believe catalyses my success, is what I miss greatly. Images of you kept flashing in my memory when I last set my foot in your room which was a source of comfort and joy to everyone around you, especially your grandchildren, who thronged it for the daily goodies you preserved for them. My last call with you was on Wednesday, two days before your death, when I informed you of having an additional grandson, and I remember how you teased the new child calling him Moɗadimbo since his elder brother was called Moodibbo.

You taught me in your words and deeds how I should be generous and a happy giver, believing that what I give out to others is what’s mine, not what I spend on myself. I also learned altruism from you, as you were always concerned about the well-being of others above yours. The first time I brought you some stuff, you shared almost everything in my presence. This taught me a lesson not to buy things for you alone: I had to include my stepmother and uncle’s wives.

I remembered when once I visited you and discovered that your fan was not working. After buying you a new one, you insisted I  should do the same for my stepmother as her own wasn’t functioning too. Any time I visited, you would remind me to see so and so person, and while on the phone, you would tell me to call and felicitate or commiserate with so and so person, and you would ask me the next day whether I carried out your command.

I often felt guilty for hiding some of my problems from you because of your extreme care and concern for me. However, this was out of my respect for you, too, as you became more affected by my problem than I do. Missing you now is a heartache that will never go away.

On this Arafat day, which you had been longing for, I pray to Almighty Allah to grant you al-Jannatul Firdaus and forgive your shortcomings.

Nasiru Manga wrote from Dukku, Gombe State, via nasman@gmail.com.

By Aisha M Auyo

You are married to me, not the kids.”

“I was here before the kids.”

“I come first and not the kids.”

“Your primary duty is to me and not the kids.”

How often do wives/mothers hear the above statements? Very often, of course. And to many, it’s a shame that husbands or fathers compete with their kids to get the attention of the woman of the house? Is it really?

Well, one may say, “aren’t you lucky to have your husband and kids fight over you?” But no, that is far from being lucky. The woman in this context is thrown into a state of dilemma, confusion and psychological trauma.

Husbands should be able to save their wives from this heartache and trauma by being more considerate and appreciative of the wives-cum-mothers’ indispensable roles in the family.

The moment a child is born into the world, a mother’s duties commence. In the first days of its existence, an infant is more feeble and helpless than any other living creature. They are unable to minister to their own needs. But to meet this weakness and incapacity on the part of the infant, God has implanted in the mother’s heart a yearning affection for her offspring. No one can understand so well or ever so ready to meet the needs of a child as a mother.

Nevertheless, having said all these, let’s pause and ask ourselves, “is it appropriate for a mother to make her kids her first care in a bid to fulfilling her duties?’ No. Her whole time should not be spent attending to the kids’ needs at the expense of her husband’s. However, it is necessary that reasonable time should be spent so that the kids could have the comfort and happiness they deserve.

It is, therefore, imperative to stress that husbands SHOULD NOT be neglected; neither should they be substituted for their kids.

One of the purposes of marriage is companionship and a man is expected to find this in his wife. As the wife becomes overly involved with and attached to her kids, she falls short of fulfilling this purpose towards her husband.

When this happens, the man feels lonely and loses his best friend, who is supposed to be his wife. He then becomes vulnerable to outside temptations. Will you, therefore, blame a man for reacting to this?

When a woman places her kids above her husband, her action tells him that she loves the kids more than him. This should not be so. Instead, make your husband feel important and know how much you value him.

 Alternatively, instead of treating him as a second-class citizen in his own home, why not treat him as one of your children. After all, the legendary French fashion designer Gabrielle Bonheur Chanel (CoCo Chanel) rightly said, “As long as you know men are like children, you know everything!”

Wives/mothers, be wise. But I must admit, it’s easier said than done!

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

By Zayyad I. Muhammad

The 2023 presidential elections present the Peoples Democratic Party (PDP) with a golden opportunity to wrestle power from the ruling All Progressive Congress (APC). However, the PDP faces a daunting challenge in how to utilize this opportunity. To do this, the PDP needs to present a common interest from the party’s wide, and sometimes, varying interests so as to secure for the party, sufficient internal and external support during the elections.

PDP got its calculations right. The All Progressives Congress (APC) picked its presidential candidate from the South, especially the Southwest – Asiwaju Ahmed Bola Tinubu, is APC’s presidential candidate.

The emergence of Alhaji Atiku Abubakar as the presidential candidate for the main opposition party – (PDP) was a product of three things. The party has settled for someone who has the national outlook; the party wants to outwit the ruling All Progressive Congress ( APC) in one of the latter’s strongholds — the North, and lastly, the party needs a strong war-chest for the 2023 presidential elections.

Atiku’s emergence was smooth, despite the political intrigues that occurred before and during the presidential primaries. The selection of Ifeanyi Okowa as Atiku’s running mate had appeared also a smooth one. But two weeks after, it is causing dangerous stirs in the PDP camp that had appeared united, initially after the primaries. Former Governor Ayo Fayose scratched the ‘ old-wound’ of the call for a southern presidential candidate, Governor Samuel Ortom of Benue state is fuming, while  Governor  Nyesom Wike’s camp is causing more ‘commotion’ within the party by threatening the much-needed unity in the party. 

To be nominated or selected as a Vice Presidential candidate, the person must bring something to the table — votes, a daring war chest, well-established political structures, or influence in the political party.

Had Atiku picked Wike, the PDP would have appeared to opt for someone that will bring a massive war-chest and “home votes”. At the same time, the PDP would appear to have succumbed to pressure and tried to calm ‘a bull in a china shop’.

The APC, on the other hand, would have been happy, if Wike had emerged as the PDP vice presidential candidate. Firstly, it would have ‘balanced’ its controversial Muslim-Muslim ticket. Secondly, the APC would have used Wike’s candidacy to consolidate its votes in one of its strongholds — the North. In the 2019 presidential elections, the APC used Peter Obi’s Vice Presidential candidacy to de-market the PDP in the north. Peter Obi’s deportation of northerners was massively used against him. Like Peter Obi, Wike doesn’t have longtime friends, political associates or structures in the north, to defend him. However, to be fair to Wike, during the campaign for the PDP presidential primaries, he was able to tour the country, thus making some new networks and contacts. Furthermore, if Atiku had picked Wike, the former would have had to work extra hard in the north, because Wike will be a good recipe for APC’s strategy in the North. With Wike as VP, those people who are unhappy with APC or have not decided, may not want to thumbprint a ballot paper with a “Wike.”

The selection of Governor Ifeanyi Okowa as Atiku’s running mate is a product of PDP’s strategy to consolidate its footings in its strongholds — the Southeast and the South-South while not jeopardizing its attempt to strike the APC in the North. Okowa is controversy-free and the North will not have any issue with him.

Any person in Governor Nyesom Wike’s shoes will certainly feel hurt and demeaned — he has been a pillar in the PDP when the party was ‘deserted’ and he’s among the very bigwigs that have never left the PDP to another party. Furthermore, Mr. Wike polled 16 votes to defeat Mr. Okowa who scored three votes in a shadow election by a committee set up by the PDP to pick a running mate as reported by many media houses in the country. Moreover, whether one likes or dislikes Wike, for sure, he has something to offer the PDP.

That window created by Atiku for the PDP to setup a committee to select for him the Vice Presidential candidate, was an error on Atiku, so to say. The selection of a running mate is the absolute right of the flagbearer. Since Atiku already had someone in his mind, that committee was unnecessary. Though, it appears it was an honest attempt to bring everybody on board in making or taking a decision.

When it comes to elections, every political party has its own strategy. Had Atiku accepted the choice of the ‘VP Selection Committee’, it would have been the first time in the history of Nigerian politics, that a political party will solely determine the VP candidate for its presidential candidate. Though the PDP said, it was Atiku that requested the party to recommend to him, a VP. Atiku has the final say!

Atiku Abubakar is a master in negotiations, give and take and reaching out to people, including adversaries. Atiku should sit down with Wike, one-on-one, to resolve all the issues. It’s politics. It’s all about winning!

Zayyad I. Muhammad writes from Abuja, Nigeria. He can be reached via; 08036070980 or zaymohd@yahoo.com.

By Mukhtar Jarmajo 

Mao Zedong, the founder of the Peoples Republic of China, once said, “Politics is war without bloodshed while war is politics with bloodshed.” By inference, thus, there is so much correlation between politics and war, the only difference being that the former isn’t bloody while the latter is. Therefore, the art of politics is the same as that of war, where two or more opposing parties contest for supremacy either in terms of votes for political power as with politics or territorial control as with war. Additionally, politics and war involve strategies to subdue the opponent through deceptive techniques. 

Perhaps this is why Sun Tzu, the great Chinese writer, philosopher and war strategist, noted that while differentiating victorious warriors from defeated ones, “Victorious warriors win first and then go to war, while defeated warriors go to war first and then seek to win.” Aside from that, Sun Tzu emphasised the importance of strategy in war. He also meant that only warriors who adopt strategies in defining the means to conquer the enemy are victorious. The third import of Tzu’s quote is that strategists conquer their opponents well before the offensive is launched. 

So just as wars can be won and lost before the first Salvo is released, elections too can be won and lost even before any vote is cast. Meanwhile, it bears no repeating that only strategic politicians achieve such excellence. They study the prevailing political circumstance, analyse it based on the ambitions of the time, and then meticulously plan the best strategy to be used in conquering the opponents. Politicians such as the Bauchi state APC governorship standard bearer, Sadiq Baba Abubakar, are victorious political warriors simply because they understand the art of political warfare. 

During the governorship primary election in Bauchi state, the erstwhile Air Chief turned political czar and let his fellow contenders believe they were more political than him. Therefore only they knew what the road to winning the party’s ticket looked like. After the contest, Sadiq Abubakar won the day, with the runner-up placed at a distant 92 votes away. While they were reluctant that he was not a factor to count, Sadiq Abubakar campaigned vigorously and reached out to stakeholders and delegates to convince them of the substance and import of his ambition. 

In the end, they were convinced that aside from experience he would bring to the table, the erstwhile diplomat is one politician capable of giving the ruling PDP in Bauchi state a run for its money. Thus, he won the primary election before the first ballot was cast. And by Sun Tzu’s standard, Sadiq Baba Abubakar is a victorious political warrior. It raises no eyebrows that as a graduate of political science who also holds a master’s in strategic studies, the Bauchi APC governorship standard bearer can do even more than this. 

Jarmajo can be reached via dattuwamanga@gmail.com.

By Habibu Gimba Kafin Hausa

The resent gubernatorial primary election of the All Progressive Congress in Jigawa State, which produces Deputy Governor, Alhaji Umar Namadi (Danmodi) to fly its flag, ahead of 2023 election really commendable.

Since assumption of office, Badaru’s attention has been focused on the aspects of the economy that have direct bearing on his people in terms of welfare and social uplift, not forgetting their viability and economic worth.

The state has initiated investment-friendly policies, reasons for its position as third in Nigeria in the World Bank’s latest Ease of Doing Business Report, in addition to many fruitful policies for businesses to drive and that had contributed to the state’s internally Generated Revenue and raised the state’s Gross Domestic Product from 900 billion to about 2 trillion naira, the highest ever in the history of the state. 

Before his appointment as Finance Commissioner and later promoted to the Deputy Governor, in 2015 and 2019 respectively, Umar Namadi, was a member of the state committee constituted by Governor Badaru on verification and validation of contracts as well as that of staff audits.

Also, after he assumed office as Finance Commissioner, various rankings by national and international bodies have consecutively ranked Jigawa as the most transparent State in budget transparency in Nigeria.

Umar Namadi’s achievements in office, when he was a state commissioner of finance, have made him one of the most transformative commissioners of finance sector in the history of Jigawa State. As a Chartered Accountant and Head of Economic Team, Under Umar Namadi, we have seen how Civil Resource Development and Documentation Centre declared Jigawa State top among the 36 states on Budget Transparency Index 2020 ranking.

While Jigawa State continued to be at the top of the sub-index, Ondo and Kano States ranked second and third with scores of 86 and 80 respectively.

The commitments and excellent jobs of Namadi, as the chairman of the Jigawa State Investment Promotion Council, upgrade the business ecosystem of the state. This is why from 2019 to 2022 Jigawa State has been ranked as the third state with the fastest growing small and medium scale industries in the country.

He has been doing everything possible to bring in key players to make Jigawa State a top destination for investment in Nigeria. This singular effort brought about 70 local and foreign investors who show their interest to invest in Jigawa, with a potential of providing 60,000 jobs opportunities, where about 17 of such opportunities have been actualized and are worth 1.2 million dollars.

In a bid to take his responsibilities, as the Chairman Governing Board of Invest Jigawa, the Deputy Governor led the members of the agency to hold a roundtable discussion numerous times. This has been to discuss opportunities to network with top government leaders and captains of industry.

Danmodi is loved by Jigawa people and compatriots outside the State. He has the education, charisma and experience to pilot Jigawa State to the Promised Land.

As the Chairman of Nigerian Association of Small Scale Industrialists (NASI), Jigawa State Chapter, a successful businessman and a private sector inclined, Namadi will provide enabling environment for international and domestic investors to improve our economy, through the pursuit of policies that guarantee economic growth, and ensure sustained progress in the improvement of basic human development indicators.

A well-recognized business tycoon, Namadi will continue to provide all the necessary support to boost small and medium enterprises (SMEs) in Jigawa as part of his effort for ease of doing business reforms. He has been saying that the responsibility of any government is to provide facilities that would improve economic activities of its people. If he is elected as the governor of Jigawa State, Danmodi will demonstrate his readiness to reposition the state’s economy to a growth trajectory where the economy will work for all of us.

His running mate, Engineer Aminu Usman Gumel, is a competent, dedicated and a focused commissioner. Under him, we have seen how the State Government embarked on massive road constructions and rehabilitations. Almost all the road projects, totaling around 716.5kms inherited by Badaru’s administration, have been completed while an additional 878.15km of regional, township and feeder roads awarded by Governor Badaru’s led administration are at different stages of completion. All these happened while he was the works and transport Commissioner for 8 blessed years.

Alhaji Umar Namadi is person who understands Badaru’s policies and programmes and their impacts on the people. If Jigawa people vote Umar Namadi to be their elected governor in 2023 general election, the welfare and future of Jigawa people will always remain his focal point.